Podcasts about french jesuits

August 14: Eve of Our Lady's Assumption From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

August 13: Miracle of the Multiplication of the Loaves From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family August 12: Feast of St. Clare, Foundress of the Order of Poor Clares From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family August 7: Jesus Admired, but Ill-Treated, in His Country From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family August 6: Feast of the Transfiguration of Our Lord From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family August 5: Parables of the Mustard Seed, the Leaven, and the Hidden Treasure From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family August 4: Feast of St. Dominic, Founder of Friars Preachers From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 August 2: Feast of St. Alphonsus Liguori, Founder of the Order of the Most Holy Redeemer Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 August 1: The Parable of the Sower Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 31: Feast of St. Ignatius of Loyola, Found of the Company of Jesus Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 30: Our Lord's Teaching on Family Ties Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 29: Return of the Devil, or Falling Back into Sin

President Donald Trump is signaling a shift in the ongoing push to deport immigrants as the reality of taking migrant farmworkers out of the fields, disrupting businesses and the country's food supply starts to become apparent. About 40% of the 2.6 million farm workers in the U.S. are estimated to be undocumented. A portion of those are Indigenous people from Mexico and Central American countries. We'll hear about how the Trump administration may be adjusting its stance. A search for words in their language led a husband-and-wife team to 300-year-old texts where French Jesuit missionaries documented Seneca names for traditional foods, cooking, and even recipes. GUESTS Mily Treviño-Sauceda, executive director and co-founder of Alianza Nacional de Campesinas Coreen Thompson (Tonawanda Seneca), cultural educator

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 28: Raising of the Widow's Son at Naim Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

President Donald Trump is signaling a shift in the ongoing push to deport immigrants as the reality of taking migrant farmworkers out of the fields, disrupting businesses and the country's food supply starts to become apparent. About 40% of the 2.6 million farm workers in the U.S. are estimated to be undocumented. A portion of those are Indigenous people from Mexico and Central American countries. We'll hear about how the Trump administration may be adjusting its stance. A search for words in their language led a husband-and-wife team to 300-year-old texts where French Jesuit missionaries documented Seneca names for traditional foods, cooking, and even recipes.

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 26: Various Effects of Our Lord's Miracles Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 25: Message of St. John the Baptist to Jesus Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 24: On Faith

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 23: The Centurion's Servant of Capernaum Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868July 22: Mary Magdalene at the Feet of Jesus in the House of Simon the Pharisee

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 21: The Leper's Prayer and His Cure Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 19: Sermon on the Mount - Laying Up Treasures Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 18: Sermon on the Mount - The Our Father, continued Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

From "Practical Meditations for Every Day in the Year on the Life of Our Lord Jesus Christ" by an anonymous French Jesuit priest. Published in 1868 July 17: Sermon on the Mount - The Our Father, Continued Please consider donating to help keep this podcast going by going to buymeacoffee.com/catholicdailybrief Also, if you enjoy these episodes, please give a five star rating and share the podcast with your friends and family

In her talk at Living Well at the End of a World, Sarah Shortall examines the experiences of French Jesuit priests during the late 19th and early 20th centuries, a period marked by anti-clericalism and exile, and how these crises led to a revolution in Catholic theology known as the Nouvelle Théologie. Forced out of France, the Jesuits found themselves on the island of Jersey, where they rethought the Church's role in public life within a modern, secular context, with key figures like Henri de Lubac and Gaston Fessard leading a “spiritual resistance" to fascism during World War II. Shortall draws parallels to our current moment of transition, suggesting we can learn from the French Jesuits' ability to adapt to modernity and maintain a critical distance from political entanglements.The Morningside Institute hosted a two-day conference on April 4–5, 2025. On its first day, the conference examined some of the radical changes that Western societies are undergoing. On the second day, we explored in greater detail historical examples of how communities have navigated periods of intense cultural change and even devastation. For more information about Living Well at the End of a World, please visit https://www.morningsideinstitute.org/living-well.

Sign up for the SWAJ Seminar: www.straightwhiteamericanjesus.com/seminars Subscribe for $5.99 a month to get bonus content most Mondays, bonus episodes every month, ad-free listening, access to the entire 800-episode archive, Discord access, and more: ⁠https://axismundi.supercast.com/ Brad discusses the ideas of French Jesuit priest John Daniélou, who argued that the Church is best when it builds and sustains Christendom - a Christian civilization where religion is ingrained in culture to reach the masses. He explores how these concepts explain the rise of what he terms 'Christian Trumpism'—a form of Christianity more about power and public display than individual commitment. Brad also touches on this goes against the grain of what most Protestants, especially evangelicals, are taught about a counterculture church filled with true believers - rather than a lukewarm cultural Christianity of indifferent pew-fillers. Learn more about your ad choices. Visit megaphone.fm/adchoices

French Jesuit missionary Father Marquette (1637-75) evangelized indigenous peoples throughout the vast territories of 17th century New France, including the Great Lakes and the Upper Mississippi regions. Check out the YouTube version of this episode at xxx which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Father Marquette books available at https://amzn.to/40HVlIH Jesuit books available at https://amzn.to/3vttWgG New France books at https://amzn.to/43IZrjw ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORY OF NORTH AMERICA podcast: www.parthenonpodcast.com/history-of-north-america Mark's TIMELINE Video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Mark's books: https://amzn.to/3k8qrGM Librivox: France and England in North America by Francis Parkman, Jr. (1823-93) La Salle, Discovery of The Great West, Chapter V, The Discovery of the Mississippi (1672-1675), read by L. Trask. See omnystudio.com/listener for privacy information.

The Holy Father sends a French Jesuit from the midwestern United States to minister to the people of New Mexico. Though this mission is anointed by God, sinister forces are at work in this part of the continent. Join us in this episode of the #BecomeFire Podcast as we introduce the acclaimed novel, "Death Comes for the Archbishop" by Willa Cather.

French Jesuit missionary Father Marquette (1637-75), along with French-Canadian explorer, Louis Jolliet (1645-1700), departed from Northern Michigan in May of 1673 with two canoes and five voyageurs. They travelled through Lake Huron and Lake Michigan and into Green Bay to explore and map the northern portion of the Mississippi River Valley. Check out the YouTube version of this episode at https://youtu.be/s_UyjFvvjxA which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Jolliet & Marquette books available at https://amzn.to/40HVlIH Mississippi River books available at https://amzn.to/4feWoDM ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Books: https://amzn.to/3k8qrGM Librivox: France and England in North America by Francis Parkman, Jr. (1823-93) La Salle, Discovery of The Great West, Chapter V, The Discovery of the Mississippi (1672-1675), read by L. Trask.See omnystudio.com/listener for privacy information.

In May of 1673, French-Canadian explorer, Louis Jolliet (1645-1700), along with French Jesuit missionary Father Marquette(1637-75), departed from Northern Michigan with two canoes and five voyageurs of French-Indian ancestry. They travelled through Lake Huron and Lake Michigan and into Green Bay to explore and map the northern portion of the Mississippi River Valley. Check out the YouTube version of this episode at https://youtu.be/CZ0JkbyHh7g which has accompanying visuals including maps, charts, timelines, photos, illustrations, and diagrams. Jolliet & Marquette books available at https://amzn.to/40HVlIH Mississippi River books available at https://amzn.to/4feWoDM ENJOY Ad-Free content, Bonus episodes, and Extra materials when joining our growing community on https://patreon.com/markvinet SUPPORT this channel by purchasing any product on Amazon using this FREE entry LINK https://amzn.to/3POlrUD (Amazon gives us credit at NO extra charge to you). Mark Vinet's HISTORICAL JESUS podcast is available at https://parthenonpodcast.com/historical-jesus Mark's TIMELINE video channel: https://youtube.com/c/TIMELINE_MarkVinet Website: https://markvinet.com/podcast Facebook: https://www.facebook.com/mark.vinet.9 Twitter: https://twitter.com/HistoricalJesu Instagram: https://www.instagram.com/denarynovels Books: https://amzn.to/3k8qrGM Librivox: France and England in North America by Francis Parkman, Jr. (1823-93) La Salle, Discovery of The Great West, Chapter V, The Discovery of the Mississippi (1672-1675), read by L. Trask.See omnystudio.com/listener for privacy information.

In this episode we discuss a new film biography of Fr. Pierre Teilhard de Chardin with its producer/director Frank Frost. This remarkable man was a paleontologist and visionary French Jesuit priest. His lifelong effort to reframe his beliefs in the light of evolution led to a paradigm shift in the relationship of science and religion. Teilhard foresaw the emergence of the internet, globalization, technological innovation, and the embrace of human responsibility for continuing evolution. His legacy includes hope-filled spirituality and a robust environmental movement. He is now the subject of a two-hour biography on public television that captures his triumphs and trials, his love for the divine and the human, and his trust in the future.

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 472The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsSaints Isaac Jogues, Jean de Brébeuf, and Companions' Story Isaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North AmericaNorway Saint of the Day, Copyright Franciscan Media

Father Robert Nixon serves as your guide for The Commentaries: Abandonment to Divine Providence. In the introductory episode, Father Robert explores the life of the author of the book, Jean-Pierre de Caussade, a relatively little-known 18th-century French Jesuit priest. Discover the origins and structure of this timeless spiritual treatise and begin this season of The Commentaries with a prayer asking for God's guidance in learning to trust in His divine providence completely.Episode 1 covers the Preface.LEARN MORE - USE COUPON CODE COM25 FOR 25% OFFAbandonment to Divine Providence Deluxe Edition - https://bit.ly/3VcQPxUTAN Classics Deluxe Edition Set - https://bit.ly/3Vx8Fx2Self-Abandonment to Divine Providence - https://bit.ly/4bRf2kgAbandonment to Divine Providence (Paperbound) - https://bit.ly/3x77bjuTrustful Surrender to Divine Providence - https://bit.ly/4aUOltVThe Soul of the Apostolate - https://bit.ly/3X7blTcUniformity with God's Will - https://bit.ly/3Vy2CbBThe Commentaries is a podcast series from TAN in which you'll learn how to read and understand history's greatest Catholic works, from today's greatest Catholic scholars. In every series of The Commentaries, your expert host will be your personal guide to not just read the book, but to live the book, shining the light of its eternal truths into the darkness of our modern trials and tribulations.Fr. Robert Nixon is your guide for The Commentaries: Abandonment to Divine Providence. Abandonment to Divine Providence is an 18th-century classic that is the answer to modern doubts and anxieties. Author Fr. Jean-Pierre de Caussade offers the one sure solution to any spiritual difficulty: abandon yourself entirely to God by embracing the duties of your station in life. Join Fr. Robert on this 21-episode journey as he skillfully leads us through the timeless wisdom from the text with a perspective that provides helpful examples and countless ways to apply these lessons in our daily lives.To download your FREE Classic Companion PDF and for updates about new seasons, expert scholars, and exclusive deals for The Commentaries listeners, sign up at TANcommentaries.comAnd for more great ways to deepen your faith, check out all the spiritual resources available at https://TANBooks.com and use Coupon Code COM25 for 25% off your next order.

I am constantly anxious about the future. What about you? This is a state of being that is entirely natural and is a gift human beings have been given to contemplate what's coming tomorrow and plan accordingly. It's also torture. Never is our mind 100 percent in the moment, focused on where we are and what we are doing. This was Luke Skywalker's problem in Star Wars: The Empire Strikes Back as he trained to be a Jedi with Yoda. And it had always been his problem, even when he was back home on Tatooine. His mind wanders anxiously, a stew of anxiety, worry, hope, and dreams for his life. In a new book by titled My Life With The Jedi, Clayton tells his story of walking through life with Star Wars and Ignatian spirituality. I'm only a few chapters deep but wanted to share it with you as soon as possible since the book just released this week. Anxiety is a terrible thing to waste, actually. [More on this after a quick sidenote]IT'S SUNDAY SO IT'S VIDEO PREMIERE TIMESpeaking of new things, something else new that is releasing right this very moment is our latest Geeky Stoics video chronicling our recent trip to Atlanta Comic Con. In Atlanta we tabled, promoted Geeky Stoics and led programs on Star Wars, Empathy, and Stoicism. In the video, I outline where Star Wars & Stoicism intersect, and thanks to the wizard video editing of you'll also see some of the highlights from our trip. Subscribers to Geeky Stoics make this kind of content possible. Thank you for your support! As I was saying….Anxiety is a terrible thing to waste, actually. It signals certain truths to us that we shouldn't ignore about our purpose and what is important to us. The calling of a Jedi is to be mindful and to be able to assess their feelings. They should be patient and recognize the validity of their feelings. Direct them toward something useful, but be patient, for one tried and true law of all progress is that these things take time.Accept the anxiety of feeling yourselfin suspense and incomplete.In My Life With The Jedi, Clayton shares a prayer from French Jesuit, Pierre Teilhard de Chardin that I wanted to pass along to you. Acceptance is its foundation. Read when you have a quiet moment alone, and I hope it speaks to you as you prepare for the week ahead. PATIENT TRUSTAbove all, trust in the slow work of God.We are quite naturally impatient in everything to reach the end without delay.We should like to skip the intermediate stages.We are impatient of being on the way to something unknown, something new.And yet it is the law of all progressthat it is made by passing through some stages of instability—and that it may take a very long time.And so I think it is with you;your ideas mature gradually—let them grow,let them shape themselves, without undue haste.Don't try to force them on,as though you could be today what time(that is to say, grace and circumstances acting on your own good will)will make of you tomorrow.Only God could say what this new spiritgradually forming within you will be.Give Our Lord the benefit of believingthat his hand is leading you,and accept the anxiety of feeling yourselfin suspense and incomplete.-Pierre Teilhard de ChardinGeeky Stoics relies on the support of Paid Subscribers. Would you consider Upgrading and helping make what we do here possible? Get full access to Geeky Stoics at www.geekystoics.com/subscribe

A daily news briefing from Catholic News Agency, powered by artificial intelligence. Ask your smart speaker to play “Catholic News,” or listen every morning wherever you get podcasts. www.catholicnewsagency.com - The unveiling process for the newly rebuilt spire of Paris' legendary Notre Dame Cathedral began this week, with the process expected to be completed in time for the 2024 Paris Olympics in July. The cathedral has been closed ever since a devastating fire April 15, 2019, saw the spire crash through the centuries-old timber roof. Deconstruction of the scaffolding surrounding the spire — which reaches 330 feet in height — will take several months. The spire's new cross was mounted on December 6, 2023, and on December 16 a golden rooster — a symbol of France — was blessed and added, replacing one that was destroyed in the fire. The spire was not original to the 800-year-old structure, having been added during a 19th-century renovation. https://www.catholicnewsagency.com/news/256836/notre-dame-cathedral-spire-to-be-unveiled-nearly-five-years-after-devastating-fire Nearly three dozen Christians have lost their lives in the Gaza Strip since the outbreak of the Israel-Hamas war last October, a Christian aid group in the region said this week. https://www.catholicnewsagency.com/news/256828/nearly-3-dozen-christians-have-died-in-gaza-strip-amid-israel-hamas-war-aid-group-says Pope Francis will become the first pope to visit the prestigious Venice Biennale art exhibition when he travels to the “city of canals” this spring. https://www.catholicnewsagency.com/news/256826/pope-francis-to-visit-prestigious-venice-biennale-art-exhibition A local police investigation into the vandalization of a Blessed Virgin Mary statue outside a Catholic charitable group's headquarters in Nebraska is currently listed as “inactive” after police were unable to identify the perpetrator, even though one of the building's security cameras caught the vandal on video. Katie Patrick, executive director of Catholic Social Services, told CNA that this was the first time an incident such as this had occurred on their campus. https://www.catholicnewsagency.com/news/256834/police-drop-investigation-into-vandalization-of-nebraska-blessed-mother-statue Today, the Church celebrates Saint Claude de la Colombière, the 17th century French Jesuit who authenticated and wrote about Saint Margaret Mary Alacoque's visions of the Sacred Heart of Jesus. https://www.catholicnewsagency.com/saint/st-claude-de-la-colombiere-148

December 18-24 2023 The Winter Solstice arrives in the Northern Hemisphere, marking the longest night of the year. To be truly in tune with the flow of the first day of winter we need to stand back and take notice. The energy is withdrawn now, the real action is internal. This day has been celebrated by cultures all over the world, festivals and ceremonies honoring the darkness and calling the light. Astrologers look at the charts of the Solstice to get a feel for what is in store for the upcoming season. Winter is a time withdrawal. The light is diminished and it seems as though everything stops growing. But those seeds are there beneath the surface gathering the energy to burst forth with the increased light of spring. Use this time to be receptive to promptings from within about what to create for your greater good. Now, as the Sun enters Capricorn, we have an opportunity to get a hold of what is of true and lasting value to us. As the Sun travels through Capricorn we can get in touch with our deep, reflective, enterprising selves. All the celebrating and obligation that fill this time of year run directly counter to our bodies innate wisdom. We need to be focused within, searching our hearts. Jim Ewing, author and Southern Cherokee Tribe Elder writes about the Winter Solstice: "Among the Iroquois, it was a time of dreaming. Rather than staying up all night to celebrate the dawn, the People of the Longhouse turned in early, to sleep, to dream. As Mother Night reigned supreme, in dreaming they walked between the worlds of light and darkness, gathering great meaning from what The Great Mystery illuminated for them. At first light, the entire tribe would gather and each tribal member -- men, women, to the smallest child -- would stand and relate what visions they saw on this special night. The dreams would be discussed at length by the entire tribe for each vision's meaning -- for the individual, about the world, for the tribe. Sigmund Freud wasn't the first to explore or discover the importance of nightly dreaming any more than Columbus "discovered" the New World. For, the Iroquois practiced this annual event for 1,000 years before the first European set foot on these shores. French Jesuit missionaries in the 1600s marveled at the Iroquois' annual event, writing about them in letters and journals, especially the aspect of the tribe "acting out" various dreams." Though we may not have a tribe to share our sleep time visions with, we could make an attempt to watch our dreams tonight. Share what you remember with a loved one, or your journal. Our intention to be receptive and contemplative will bring great insight and plant the seeds of new direction.   Mercury moves back into Sagittarius on Saturday. During the retrograde take time to Reflect. In fact, any 'Re' you can think of would be beneficial in the next few weeks: Redo, re-decorate, re-vise, re-member, re-create, re-alize, replace, remove -you get the point. This Sagittarius energy is seeking the truth to bring along on its quest for freedom and joy. Be sure to capture you true hearts desire in some form of art to remind you often what you are aiming for. What can come with you into your big bright future and what will you leave behind? This is your life: INjoy Horoscopes by AI Aries: The energetic fire within you, Aries, burns brightly this season. Embrace the winter solstice as an opportunity to channel your passion into creative endeavors. Seek warmth in the company of loved ones and allow your flame to inspire those around you. As the days grow shorter, let your inner fire illuminate the path ahead. Taurus: Grounded and steadfast, Taurus, this winter solstice encourages you to connect with your roots. Take time to appreciate the simple pleasures of the season—warm beverages, cozy blankets, and the company of dear friends. Embrace the stillness of winter as a chance to cultivate inner peace and nurture the bonds that anchor you. Gemini: Curiosity drives you, Gemini, and the winter solstice invites you to explore new realms of thought. Dive into a good book or engage in meaningful conversations that stimulate your intellect. As the world slows down, use this time to expand your mind and savor the beauty of knowledge. Your inquisitive spirit will guide you to new horizons. Cancer: Nurturing and intuitive, Cancer, the winter solstice emphasizes the importance of self-care. Create a cozy sanctuary where you can recharge emotionally. Surround yourself with the warmth of loved ones and indulge in comforting rituals. Reflect on the past year, releasing what no longer serves you, and welcome the promise of a fresh start. Leo: Radiant and charismatic, Leo, let your inner light shine during the winter solstice. Connect with your creative passions and share your talents with the world. As the darkness of winter surrounds, your warmth and energy become a beacon of inspiration for those around you. Embrace the season as a stage for your unique brilliance. Virgo: Detail-oriented and practical, Virgo, the winter solstice encourages you to find order in the quietude of the season. Reflect on your goals and set intentions for the coming year. Embrace routines that nourish your mind and body, and consider how small, deliberate actions can lead to significant growth. Your meticulous approach ensures a solid foundation. Libra: Harmony-seeking Libra, find balance within as the winter solstice approaches. Reflect on your relationships and nurture the connections that bring joy and fulfillment. Embrace the beauty in both darkness and light, recognizing that each contributes to the tapestry of your life. Cultivate inner equilibrium and share the gift of harmony with those around you. Scorpio: Intense and transformative Scorpio, the winter solstice invites you to delve into the depths of your emotions. Embrace the opportunity for self-discovery and release any emotional burdens. As the year wanes, let go of what no longer serves your growth. Trust in the power of renewal and emerge from the winter shadows with a renewed sense of purpose. Sagittarius: Adventurous and optimistic Sagittarius, use the winter solstice as a time of reflection on your journey. Celebrate the lessons learned and the growth achieved. Consider the paths that lie ahead and set your sights on new horizons. As the world hibernates, let your inner explorer chart the course for exciting adventures and discoveries. Capricorn: Grounded and determined Capricorn, the winter solstice aligns with your disciplined nature. Take stock of your achievements and envision the path forward. Set practical goals that align with your ambitions and use the quietude of winter to plan your ascent. Trust in your ability to overcome challenges and steadily climb toward success. Aquarius: Innovative and visionary Aquarius, the winter solstice calls upon your unique perspective. Embrace your individuality and explore innovative ideas. Connect with like-minded individuals who share your vision for a better future. As winter unfolds, let your creativity and humanitarian spirit light the way, inspiring positive change in the world. Pisces: Dreamy and empathetic Pisces, the winter solstice invites you to tap into the depths of your intuition. Reflect on your spiritual journey and embrace practices that nourish your soul. Surround yourself with the serenity of nature and connect with your inner wisdom. As the world slows down, allow the stillness to awaken your spiritual insights and guide you on your path.  

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 470The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsSaints Isaac Jogues, Jean de Brébeuf, and Companions' Story Isaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North AmericaNorway Saint of the Day, Copyright Franciscan Media

Today is the feast of the North American Martyrs, French Jesuits who came to North America to bring Christ to the people there. They found themselves in many difficult situations while evangelizing. Learn about one particular missionary and his struggles.

French Jesuit missionary to North American Indians, martyred by the Mohawks --- Send in a voice message: https://podcasters.spotify.com/pod/show/rocky-seale7/message

In this epside I explore the history of Fort St. Joseph that was the original settlement near Niles, Michigan. It was first established in the 1680's as a mission by French Jesuits, and then expanded to a garrison and trading post in the 1700's. To read the WMU article referenced, visit: https://wmich.edu/fortstjoseph/about/fort-history To contact Michael Delaware, visit: https://michaeldelaware.com

Last time we spoke about the Juye incident and the scramble for China. The Big Swords society and their armor of the golden bell technique certainly made some waves in the mid 1890's. However it would seem to get them in trouble, at minimum by proxy. The Juye incident was quickly seen as another Big Sword attack on christians and Kaiser Wilhelm utilizes it to gain something he was looking for a long time, a naval port in China. Jiaozhou bay was quickly seized by the Germans and suddenly all the western powers were seizing parts of China left right and center. The carving up of China had thus gone into overdrive and it looked to the common Chinese people that christian missionaries were all behind it. German was truly rubbing their nose in and allowing their missionaries to abuse their authority in Shandong province, but for how long would the Chinese put up with all of this?   #59 Yihequan “Why is everyone Kungfu fighting?”    Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So there has been this group I have kept alluding to for a few podcasts now. They went by a few names, but they truly pop into the scene in the year of 1898 in what other place than Shandong province, to be specific Guan county. Guan county lies along the western border of Shandong and is just a bit due west of Jinan. The people of guan county were known their “brave spirit and love of righteousness”. Their county held poor soil, many grew cotton and this lent itself to weaving. It was quite an impoverished county, their people lived simple lives. As noted by a gazetteer “The young have become like knights-errant, and like to indulge in wine, and drink for pleasure. They form cliques and seek revenge." By the mid 19th century, these young knight types were allying themselves with White Lotus sects. This led to conflicts such as the Song Jing-shi uprising of the 1860s. As we have seen over the past few episodes, where there are young men practicing boxing and there are sectarians, well they seem to just find common cause and love to rebel. There was a small market town in Guan county called Liyuantun. It was an exclave among 24 settlements in Guan, isolated across the Shandong border inside Zhili. Bordering it to the north was Linqing and Qiu county. A peasant from Liyuangtun described Liyuantuns locations as such “Speaking from our village, either two li [one kilometer) to the east or ten li to the west was Wei county. Twelve li to the northwest was Qiu county; twelve li to the south was Jize [Zhili]; fifteen li to the southeast was Linqing; ten li to the south was Quzhou; five li to the west were 300 mu of Guangzong [Zhili] land; and we were 130 li from the Guan county seat”. The small town historically had changed administrative boundaries multiple times. Now when conflicts began to break out with Christians, a magistrate was told be local residents of Liyuantun "Before, the prefect and magistrate repeatedly came to calm and pacify us. They would fix a date and only when they received permission did they dare to enter this territory." Alongside the christians, the region was of course a natural refuge for bandits. Bandits seemed to increase dramatically between 1894-1899 and these bands were coming well armed and dared to raid villages during daylight. Even casualties were beginning to increase, it was said during one raid, 7 people were killed in a single village. Highway robbery was particularly popular in the area. Theft was often directed at the wealthy, the kidnapping of members of rich families, the ordinary peasants did not suffer from this, but instead benefited, as the bandits took their riches and spent them in the poor villages. The local Qing forces were too weak and incompetent to do anything.  The isolated county of Guan was very susceptible to heterodox sects. There were countless such as the White Lotus, the Green “Qing Bang” or Red “Hong Bang” gangs, the “Huang shahui / the Yellow sand society”, the “shen-ren dao / way of the sage” and so on. Historians point out the isolation of the county, low education and weakness of the orthodox gentry to be the reason for the popularity of such sects. These very same factors would bolster certain boxing groups to fight christians. With a weak Qing state, the Christian missionaries flooded the area. French Jesuits dominated the Zhili side towns and Italian Franciscans the Shandong side towns. The French were particularly large, as stated by resident of the region “Early in the Guang-xu period, the White Lotus were active here. The county magistrate sent troops to make arrests. The French priest "Liang" told everyone, "I am a missionary. Whoever wants to join the Catholic Church raise your hand and register. I guarantee that nothing will happen to you." Several who had joined the White Lotus raised their hands and joined the church. In this way the government troops did not arrest them.” The town of Liyuantun saw its first congregation come about in a similar fashion. In the wake of the Song Jingshi uprising, a former rebel was arrested. A secret christian in Liyuantun convinced the man's family to join the church and appeal the for the mans release. That is just what they did and taking upon their example, many others followed suit. Soon there was some 20 catholic families mostly from the Wang family. Now while I call Liyuantun a “small town” it was fairly large. It held 300 households, had a marketplace attracting business. It was what we call a multiple surname town: 40% of the households were Yans; 20% Wangs: 10% Gaos and so on. Kinship had a special role in the town, as it did in most towns in China. Liyuantun was really no different than the rest of the towns in the north China plain; her residents had mud walled and thatch roofed homes. The people supported themselves farming, spinning, weaving and peddling. The farmers planted what, sorghum, millet and cotton, the soil was fairly fertile compared to the surrounded towns. With a bit better soil came some social differentiation within the town. The wealthiest family owned about 300 out of 4000 mu of land, 6 others households had around 80mu each. Some of the larger landholders rented out land, but it was far more common to just hire laborers. There were countless landless households, most of whom were hired as laborers. Some owned only 3 to 4 mu of land supplementing their farm income from secondary occupations, like weaving and peddling. The entire dynamic of the town allowed for some gentry types, and they commanded influence above the county level of governance, though their town was still very isolated. Now in the middle of Liyuantun, stood a pair of small worn out buildings which once housed a temple dedicated to Yu-huang miao, the Jade Emperor. It was alongside a little school. The temple was said to go back to 1861 and during the rebels it took damage and was left in disrepair. Meanwhile by 1869 christians were increasing and it was decided the Christian and non-christians should divide the temple property and its associated lands, around 38 mu worth. An agreement was made between neighborhood leaders, the christians and the local constable stating the Christians would receive the temple property of 3.91 mu and the 38mu of farmland would be divided into three sections for the christians. This as you can guess was extremely unpopular and many of the neighborhood leaders who signed the agreement would dispute it later. Now the key issue was the right to the buildings which houses the temple to the Jade emperor, the highest god in the pantheon. In 1873 and 1881 the magistrate of Guan, Han Guangding enforced temporary settlements, trying to push the Christians to buy another site. But the missionaries did not want to give up the location and demanded the original deal be met. In 1887 a Franciscan showed up carrying bricks and tiles, attempting to dismantle the temple and turn it into a church. But as he began to do so, two gentry types, Liu Chang-an and Zuo Jianxun led a mob of very pissed off villagers to drive off the christians who were trying to evict their temple to the jade emperor. Magistrate He Shizhen tried to remedy the situation with another temporary agreement. He Shizhen was devoted to confucianism, and quite loved by the people for he was notably not corrupt. He Shizhen personally went to Liyuantun and confirmed the mob was roused by the two gentry types who were punished, but he also made sure to take down the bricks and tiles the Franciscan had put up.  The issue with the temple never went away, other magistrates were unable to resolve the matter. He Shizhen would come back to try and make a more permanent arraignment and got the christians to agree to accept an alternative location for their church. Liu Chang-an agreed to purchase another site for said church to be constructed. He Shizhen and a new magistrate added 100 taels of their own money to be put towards the churches construction. And it seemed to all the issue was finally resolved.  To the Italian and French missionaries however, they refused this resolution. They claimed the chinese christian villagers were not qualified to agree to such a settlement and only they could. He Shizhen argued the dispute was between two chinese parties in Liyuantun and so a stand off began that spanned a few years. He Shizhen stood his ground, and refused to meet with the foreign missionaries, so the non christians held possession for the temple. Then in 1892, the French minister to Beijing applied pressure to the court who applied pressure to the local officials who applied pressure to the villagers. The French protest brought upon a predictable verdict, the temple was to be given to the Christians. He Shizhen donated 200 taels and 1000 cash for the construction of a new temple at a different location, but the Christians said it was a no go. The Christians complained about the meddling of officials and this escalated the situation. It seems a bit of revenge was on the menu, for a unknown person apparently invited a Daoist priest named Wei He-yi from Linqing into the picture. Wei He-yi happened to have an armed local militia whose leader was Zuo Jianxun, it always comes full circle doesn't it. The militia came over to defend the temple and things quickly got out of hand. The local Qing officials responded quickly sending the Daotai of the area alongside a group of other Qing authorities, the Dongchang prefect, Lingqing subprefect, magistrates of the surrounding Zhili counties of Qinghe, Quzhou and Wei alongside He Shizhen to meet the mob. The Qing officials told them they needed to preserve the peace and eventually persuaded them to disperse. The christians were allowed to come to the site, and it seemed they had won the day. Now this entire time, it was the gentry leading the charge against the Christians. They went through the appropriate means, they pressed their complaints to the prefectures, then to the provincial capital and all of this was quite expensive to do. A few of the gentry were very vigilant in their efforts and this earned them jail time. Several lost property because of the expenses. Liu Chang-an was stripped of his degree. By 1892 it was clear these gentry, despite some holding degrees, having money, land or influence could not challenge the missionaries. When the Qing authorities came in force in 1892 it signaled to them no further protests would be allowed, the gentry bent the knee. The gentry had thus given up the cause, but the struggle was passed to a younger and more volatile group.  Once the Christians got back the rights to the temple site they immediately went to work building a church. They soon found themselves under attack from a group of poor, young peasants known as “shi-ba kui / the 18 chiefs”. One story goes, the Christians were forced to fortify the church and hid inside as they were met with rocks and gunfire. The mob stormed the church and assaulted several of the Christians inside. The christians fled to the missionaries residence over in Wucheng and for a long time did not dare leave the residence. Another stand off occurred where upon if either side tried to build upon the temple location the other side would intervene and tear it down. The prefect of Dongchang, Hong Yongzhou ordered both sides to stop constructing anything and to agree to a new settlement.  These so called 18 Chiefs seem to represent the chiefs of the 18 surrounding villages, basically militia leaders. However oral tradition has it that they were all in fact young residents of Liyuantun, mostly poor peasants who simply took on the task of protecting the temple. Their leaders included Yan Shuqin, martial artists of the “Hong-quan” Red Boxing school and Gao Yuanxiang, known to the locals as “Gao Xiaomazi” Pockmarked Gao. Yan Shuqin owned around 5 mu of land and supplementing his incoming by peddling and spinning cotton. He had two brothers who were part of the 18 chiefs who worked as farm hands. Gao Yuanxiang had around 10 mu of land and made side money milling and reselling grain. The largest land owner out of the lot was Yan Mingjian with over 100 mu of land. 3 other chiefs were completely landless, most peddling to subsidize their income.  The missionaries saw the 18 chiefs as nothing more than some impoverished thugs, pushed into the situation by the gentry who had failed. However the 18 chiefs would prove to be a resilient group, take Gao Yuanxiang who spent 2 years in prison beginning in 1895 but carried the fight on. The 18 chiefs knew they could not hold back the Christians forever, they were a small and isolated force, so they turned to a man they thought could help them out named Zhao Sanduo. Zhao Sanduo lived 5kms southwest in Shaliuzhai a large village with 300 households in Wei county. He was a notable martial artist, who also went by the name Zaho Luozhu. He taught Plum Flower Boxing, a martial art going back to the early 17th century. Feng Keshan back during the eight trigrams uprising taught Plum Flower boxing.  Plum Flower Boxing was for self protecting, utilizing physical and spiritual exercise. There was little to no religious aspect in this martial art, except for some bowing to Sun Wukong or Shaseng. The prefect of Dongchang described Plum flower boxing as  “In the districts along the Zhili-Shandong border, the people are sturdy and enjoy the martial arts. Many of them practice the arts of boxing to protect themselves and their families, and to look out for each other. Great numbers practice [boxing] and it has spread widely. In Henan, Shanxi and Jiangsu there are also those who teach it, so that its name is widely known. Each year in the second or third [lunar] month there are fairs, and the boxers use this opportunity to gather and compare their techniques. They call this "liang-quan" ("showing off their boxing"). Thus in the countryside they are regarded as plum boxing meetings.” The plum flower boxer often practiced on market days and would often stage shows. Zhao Sanduo had roughly 2000 students, many of whom were employed as Yamen runners, giving him quite a advantage when dealing with disputes with Qing authorities. It is said Zhao may have had up to 400 mu of land and ran his own store, but countless accounts also claim he was a poor peasant with a meager 10 mu of land. When dealing with oral traditional history its always hard to feel out what is true and what is fable. Regardless Zhao was noted to be a very generous man and would use his considerable influence to right wrongs, particularly when it came to christian meddling.  The 18 chiefs pleaded for Zhao's help and at first he rejected them, not wanting to get involved, but somehow they twisted his arm. In april of 1897 the Christians yet again tried to bring their materials over to build upon the temple site. At the same time, Zhao had staged a major plum flower boxing exhibition in Liyuantun. It seems Zhao was just making a show of force, but soon violence broke out. Yet again the Christians hid in their church construction, then on april 27th, somewhere between 500-2000 men stormed the site and occupied it. The Christians attempted a counter attack which resulted in a single fatality and many injuries. The church was destroyed, the Christians had their homes looted and all of them fled. Upon receiving the news of the incident, He Shizhen sympathized with the non christians and the Governor of Shandong, Li Bingheng tried to prevent foreign intervention. By the fall of 1897 the Qing authorities endorsed a new settlement which gave a major victory to the non christians and their boxer allies. The Qing officials sought to buy the Christians a new site and supply all the supplies for their new church, while the old temple site would be used as a charitable school for all villagers. However in truth they sought to rebuild the old temple and even put on a grand celebration to commemorate it.  It seemed a grand victory, but it was to be short-lived as the Juye incident came about. The Germans seized Jiaozhou, Li Bingheng was demoted and now the Christians overwhelmingly had the upper hand. Imperial edicts were being frantically tossed around demanding all incidents to be avoided at all costs, while the missionaries pressed for revenge. The Italian bishop rejected the 1897 settlement and demanded the Qing officials get rid of the old temple and return the site to the christians. In the meantime Zhao Sanduo was joined by a man named Yao Wenqi, a native of Guanging, Zhili. Yao had been teaching boxing in the town of Liushangu, southwest of Liyuantun. Yao was senior to Zhao in the Plum Flower boxing school, thus his boxing teacher or Senpai as the Japanese would say. Yao radicalized the scene, by introducing some new recruits who were notorious for anti-manchu activities. Many of Zhao's students pleaded with him “Do not listen to Yao, he is ambitious! Don't make trouble. Since our patriarch began teaching in the late Ming and early Qing there have been 16 or 17 generations. The civil adherents read books and cure illness, the martial artists practice boxing and strengthen their bodies. None has spoken of causing disturbances”. Zhao headed the advice at first, but it seemed he could not break away from the anti-christian followers amongst the ranks. In early 1898 the Qing authorities threatened to arrest any of the Plum Flower boxers if they dared to assemble. The leaders of the Plum Flower Boxers who did not share the anti-christian stance advised Zhao and the others to leave, and he did. Zhao left with many followers and they took on a new name, Yihequan.  The translation of Yihequan is something along the lines as “the righteous and harmonious fists” or “boxers / fists united in righteousness'. The Yihequan of Guan county were united in righteous indignation over the Christian encroachment on the Liyuantun temple. This was not exactly a new thing, there were many Yihe organizations historically we have already covered. In the 1860s there were Yihe militias in southern Zhili fighting off the Nian rebels. In Wei county there were 3 different militias the Zhi he tuan “militia united in purpose”; Pei-yi tuan “militia worthy of righteousness; and the Yihe tuan “militia united in righteousness”. These three militias disbanded in the early 1870's, but were resurrected in 1896 because of the explosion in banditry. Interesting to note, the Yihe tuan were led by Zhao Laoguang, a cousin of Zhao Sanduo. Such Yihe boxer groups formed a coalition against the Christians. The most radical of them were aggressive members of the 18 chiefs of Liyuantun, under the leadership of “Big Sword” Yan Shuqin. Then there were aggressive members of the Plum flower boxers like Yao Wenqi. Zhao Sanduo had a fairly large network of friends spanning militia leaders and gentry class. Thus for the Qing government it was quite frustrating, as when they tried to crack down on certain groups, these groups suddenly were being aided by others and well hidden. It was a true Boxer coalition. The French demanded the dismissal of the popular magistrate, He Shizhen, who they saw as an obstacle and by early 1898 they got their way. He was replaced by Cao Ti who said as he entered the area “boxers were seen everywhere, wearing short jackets and knives, they filled the streets and alleys. Everywhere one looked, one saw their disorderly appearance”. Christians were fleeing Liyuantun in fear, thus Cao Ti's first task was to ease the tense situation. Cao Ti began with an investigation of the Boxer groups and learned that Zhao Sanduo was the key leader. He began systematically shaking down Boxer leaders trying to get Zhao to come forward, but he would not come out of the shadows. The Boxers in general were in hiding as Qing forces were building up a presence in the area. By February of 1898, prefect Hong Yongzhou took charge of the situation. On February 28th, Hong Yongzhou accused Yan Shuqin to be the murderer of a local Christian killed in the spring time. Hong went into Liyuantun and occupied the town with Qing forces, ushering the Christians to come claim the temple. While this solved the temple issue, it did not solve the Boxer issue as they were now gathering in local villages. Hong Yongzhou knew he needed to take out Zhao Sanduo, so he managed to convince local militia leaders he would provide Zhao safety if he would meet with him in Ganji. Zhao finally came over and Hong had this to say about their meeting  "I instructed the boxer leader Zhao San-duo very clearly, and showed him that for his best interest the Plum Boxers must be dispersed, and if they ever assembled again he would be prosecuted. I said to the man ‘ Your family is said to be well off and your sons and grandsons already established. Why have you not sought to protect yourself and your family, and have instead loosed your disciples to cause trouble, even committing murder and arson? Why do you let yourself be the puppet of others?" To all of this Zhao confessed his organization was infiltrated by some unruly men as a result of what was occurring at Liyuantun, but the Christians labeled him a criminal chieftain so he had to keep his boxers together for self protection. The Qing officials all agreed to offer him protection if he would disband the boxers. The Qing officials went with Zhao to his home in Shaliuzhai and got him to official disperse his boxers. However the Boxer coalition was vast and by no means was Zhao telling them to stop going to work for all. In Liyuantun in April, a notice suddenly appearance on the examination hall reading this “The patriots of all the provinces, seeing that the men of the West transgress all limits [literally: over-reach Heaven] in their behavior, have decided to assemble on the 15th day of the fourth moon and to kill the Westerners and burn their houses. Those whose hearts are not in accord with us are scoundrels and women of bad character. Those who read this placard and fail to spread the news deserve the same characterization. Enough. No more words are needed.” So yeah it was clear there were still a lot of angry boxers. The Qing officials attempted a new approach, they tried to recruit the peaceful boxers into militias. The First Sino-Japanese War had greatly diminished Qing authority in the region and such groups were necessary to restore law and order. Governor Zhang Ru-Mei began recruiting them with the primary intent to combat banditry and it looked extremely successful. As Zhang reported to the court in May “I have already sent deputies to the various localities to work together with the local officials to clean up the bao-jia [registers] and establish rural militia (xiang-tuan). Originally I wished to clear up the sources of banditry, but these can also be used to mediate between the people and the Christian converts. ” Zhang and other Qing officials were not naive, they knew many of the boxers in the militias would not be neutral when it came to Christian disputes. This led Zhang to make a rathe controversial recommendation on June 30th “If we allow them [the boxers] to establish private associations on their own authority, and officials take no notice, not only will foreigners have an excuse [to protest], but in time it could become a source of trouble. Northerners are customarily willful. Their bravery and fierceness in struggle are an established custom. The techniques of these boxers, and their system of masters and disciples have had some success in protecting the countryside and capturing bandits. We should instruct the local officials to order the gentry and people to transform these private associations into public undertakings, and change the boxing braves into people's militia. This would conform to public opinion and make them easier to control, and it would seem that both people and converts would benefit greatly” Come fall, rumors spread that the Qing officials were going to crack down and arrest more people. Qing soldiers in Linqing crossed the border into Zhili and began searching for anti christian biligerants in Shaliuzhai. This began an uproar and Yao Wenqi alongside the 18 chiefs took Zhao Sanduo and his entire family hostage and forced him to push the coalition to attack.  Boxers began to gather in hundreds along the border area of Zhili-Shandong. Boxers from Shaliuzhai marched north, assaulting Christians and destroying a few homes in some villages northwest of Liyuantun. Over the course of a few days bands of boxers passed through Hongtaoyuan which held a large christian population. There they destroyed a church and several houses. Rumors began to spread that the boxers were going to rescue Yan Shuqins brother and members of the 18 chiefs from jail. 50 horses were borrowed from supporters which the boxers mounted with large flags bearing what would become the famous slogan of the boxer movement ‘Fu Qing mie-yang / support the Qing, destroy the foreigners”. This was the first known appearance of the slogan and the Qing reacted with force. Qing forces were brought over from Linqing in Shandong and Daming in Zhili. The governor of Zhili, the magistrates of Qiu, Wei and Guan alongside other Qing officials quote “ordered the militia heads and gentry directors (shen-dong) of the three counties to go forward to enlighten the people to sincerity and public spiritedness, and to make them aware of the pros and cons. They strenuously reasoned with the boxers. Zhao Luo-zhu [i.e., Zhao San-duo] then publicly kowtowed to Yao Luo-qi [i.e., Yao Wen-qi] and the boxer crowd, and asked them to disperse and return to their homes. The boxers were deeply repentant and on October 31 and November 1 they dispersed in small groups and returned home.” The springtime dispersal of the boxers would have earned the Qing a summer of peace, but as the Boxers headed back to their homes, some passed through Hongtaoyuan. It is said the Christians there tossed insults at the boxers, prompting Yao Wenqi and some more hot headed types to seek revenge. On November 3rd, 80 boxers assaulted the Christian community of Hongtaoyuan, burning down a church and seven houses killing perhaps 3 christians. After this they advanced upon some other Christian villages in Wei county, but French missionaries had been organizing a militia 477 men strong. So the boxers instead attacked the nearby village of Disankou where they burned and looted more Christian homes. The next day saw Qing troops attack the boxers at Houwei village, where 4 were killed and 19 were arrested including Yao Wenqi. Yao Wenqi was beheaded the next day in Hongtaoyuan.  Peace was thus restored to the 18 villages and as late as November of 1899 a Protestant missionary reported “a cordial welcome in Liyuantun”. The long struggle over Liyuantun had seemingly come to an end, or had it?  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The Yihequan, Boxers of the righteous and harmonious fists had risen to face off against the Christian menace plaguing China. The christians retaliated heavily and seemingly have quelled the boxers, but for how long would such a peace last?

Last time we spoke about the origins of the Big Sword Society and the invulnerability technique known as the Armor of the Golden Bell. China was certainly no stranger to sects and martial art groups. The Big Sword Society rose up to counteract the rebels and bandits that plagued parts of China like good old Shandong province. However when Christian missionaries began to get involved in the mix things got ugly quick. Bandits would exploit the conversion to christianity to protect themselves from justice. The Big Sword Society had been largely successful combating bandits, but when it came to matters involving the church they were powerless. Finally enough was enough and now the Big Swords were tussling with the Christians, truly raising hell. Yet for now the Big Swords averted fatalities and limited their attacks to property, but what would happen if they turned up the heat?    #58 The Juye Incident & Scramble for China   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. The story of Pang Sangjie and the minor skirmish between the Big Sword Society and Church was quite minor. French Jesuits reported two main mission residence at Daitaolou and Houjiazhuang were attacked alongside Christian homes in over 16 villages. The church settled the losses with local Qing officials for only 2000 strings of cash on June 26th, before the final battle had occurred. The Germans in Shandong submitted their report which amounted to petty vandalism to chapels in 17 villages and the burning of 119 rooms in Xue-Jonglou. For this they received 12,020 strings of cash. There were no Christian casualties during the entire conflict either Chinese or foreign. The Big Swords got rowdy, targeted the property of the Christians, but made sure not to take lives. If they had wanted to take lives, they easily could have as they demonstrated. The Qing authorities were too busy with another ongoings, there was a large Muslim rebellion raging in Gangsu and Shaanxi seeing General Dong Fuxiang with numerous forces going into the northwest. Thus the trouble of the Big Swords was pretty small in comparison.  But what if the Big Swords began killing Chinese christians, or some foreign missionaries? How would the church react, how would foreign nations react? We talked a lot about French Catholic missionaries, some protestant British and Americans, but another large group came from Germany. There were three missionaries working on behalf of the “Societas Verbi Divini” Society of the divine word. This was a catholic society founded in Steyl, Netherlands in 1875, which drew mostly German priests into its ranks. When Otto von Bismarck came into power, there was a conflict known as die Kulturkampf, basically the church wanted clerical control over education and ecclesiastical appointment. Otto von Bismarck and other enlightenment minded leaders sought a separation of church and state and this led to countless priests fleeing places like Germany. In 1882 the Society began sending missionaries to Shandong province. Three German missionaries working on behalf of the society of the divine wind, George Stenz, Richard Henle and Francis Xavier Nies were at a missionary residence in Zhangjiazhuang in Juye county. This was the mission station of Stenz, it was around 25km west of Jining. The two other men had come to visit. Henle was quite discouraged because his work was going very slow, thus Stenz urged him to take a break. The three men did their best to raise their spirits on the evening of November 1st, 1897, the night of all saints day. They sang songs from their childhood as Stenz played his zither. They practiced the requiem for the following day. When they retired for the evening, Stenz gave up his own room to his two guests and moved over to the servants quarters. It was around 11pm, when suddenly shots rang out into the night, the courtyard was full of torches. A band of 20-30 armed men raced towards the missionary quarters. They charged the door to Stenz quarters which were unlocked as the priest had no reason to believe anything like an attack would occur. The mob grabbed Henle and Nies and hacked them to death. Apparently they realized neither were the local missionary, as the mob continued to ransack the building searching for Stenz. They checked the church, the missionary quarters and such, but they never checked the servants quarters. The christian villagers became aroused by the mob and raised their own mob to combat them, driving the assailants out. It was not certain who committed the murders, but people generally assumed it was the work of the Big Swords Society. So why the hell did all of this happen? Nine men were rounded up by Qing officials, these men were vagrants, the usual suspect types. Two of men of the nine were executed for the crime, but no one really believed they were guilty. Stenz certainly did not believe them to be the assailants, everything was done in haste, with little to no actual investigation. The governor Yuxian claimed that it was the work of a band of robbers, but there was no evidence of robbery, except for a few pieces of clothing being stolen from Stenz's room. Regardless, if it was a simple case of robbery, they would certainly have not resorted to murder, especially against foreign missionaries. It was certain, particularly to Stenz that this was a deliberate attack on German missionaries. Why might Stenz believe so, he had good reason to believe the residents of Juye would wish harm upon him and his colleagues.  Local villagers told Stenz, that Henle's failed work in the southern town of Yuncheng was the actual target of the attack. Henle had been interfering in lawsuits and made a few enemies. He apparently was a very difficult man to get along with, so much so, even his own christian congregations had revolted against him. However despite Henle's reputation, its more than likely Stenz that was the target of the attack. He was the resident missionary and the mob literally targeted his room. According to Stenz, he heard them screaming his name as they searched for him. Stenz was not very popular. He was a particularly militant member of the society of divine word. In his autobiography the very first line reads "On September 29, 1893, I received at Steyl the mission cross which was to be at once weapon and banner in my fight for the Kingdom of God." He was also a racist, and I do not mean by today's standards. When he first arrived to China, in Shanghai, he wrote a description of the people, it is as follows. “An entirely new world now opened before us. Crowds of slit-eyed Chinese swarmed about the harbor—prominent merchants in their rustling silks and poor coolies in ragged clothes that did not hide their filthy bodies. Confidence was not our first impression on reaching this gate of the Celestial Empire. Cunning, pride, and scorn flashed from the eyes that met our inquiring looks”. He often wrote about how lazy and procrastinating the Qing officials were and that the food was unpalatable in the nation. He was mortified when forced “to use two short pieces of stick” to eat. Its easy to say Stenz had a rough time adapting to life in China. His experience as a missionary in China was that of suffering and homesickness. He was trained prior to coming to China, but this training was designed to steel himself into a martyr. Indeed he alongside countless other missionaries were taught their deaths in the service of god were a sign of grace. Father Xavier while in China had written back home "More than once I have prayed to God for the grace of martyrdom, but most likely it will not be granted to me. My blood is not deemed red enough by God, and is still mingled with the dust of this earth." The oral history of the event, passed down by local villagers had Stenz and other missionaries interfering in lawsuits. In the case of Stenz he was also accused of raping 10 local women, and participating in christian theft. Though these claims could easily be false, it at least tells us what the locals thought of such a man. Stenz also gave his own oral account of the incident. In Stenz account he talks about how a few members of the White Lotus sect enrolled in his church from the village of Caojiazhuang. He refused the admission of the headman from that village, because he was accused of stealing and killing an ox from a neighboring village. This refusal lead to a lot of villagers becoming upset. Stenz recent converts were from some of the wealthiest families in that village and they began refusing to make normal contributions to village festivals such as paying for food for feasts. This led the other villagers to try and force the christians to pay, and they went to local Qing authorities to complain. Stenz became convinced it was all the work of the headman he refused and he believed that man joined the Big Swords to lead the attack on his mission. Given the previous instances of conflict between the church and Big Swords, such a explanation has merit. Perhaps the villagers sought revenge on the missionaries and went to the Big Swords for help or, perhaps they simply pretended to be members of the Big Swords. Regardless it seems clear, bandits were in their ranks. A story often told of this incident includes a former bandit named Liu Derun who apparently was seeking revenge against the Juye magistrate who had arrested and tortured his wife or daughter. To attack a missionary could bring about the end to the magistrates career. Regardless of why it all happened, it seemed certain to the church that they were indanger. The anti-christian conflicts that had occurred in the previous years were well known, and the involvement of the Big Sword Society also. All of this was seen as a godsend to the missionaries and the new German government. In 1897 Germany was an infant nation looking to flex her muscles on the world stage. Her economy was the largest in continental europe, she was emerging as Britain's rival in the world of trade. German's new position in China reflected her competition with Britain and she was becoming a force to be reckoned with. In 1890 the Deutsch-Asiatische Bank became the first non-British foreign bank in China. However, while German trade was thriving, her military capacity to expand her foreign markets were lackluster. This was also coming upon the time Alfred Mahan's “the influence of sea power upon history” had come out in 1890 which proscribed naked force to be employed to protect one's market in the age of imperialism. The German navy was the 5th largest in the world, far below her ranking in economics. Her navy was being developed by the legendary Admiral Alfred von Tirpitz backed by Kaiser Wilhelm II. A late 19th century navy required coaling stations, and for Tirpitz he desired one in China. Germany requested a lease for a naval base in China in October of 1895, and the following year Tirpitz scouted potential ports, and thought Jiaozhou Bay on the Shandong peninsula to be an excellent location. Jiaozhou held a deep water port, and was surrounded by mineral resources. Alongside this, German missionaries of the society of the divine word were operating in the region which was a large bonus. By November of 1896 Germany was determined to acquire Jiozhou and Heyking in Beijing, looking for any means necessary to grab them. When news came to Berlin on november 6th of 1897 of the murdered missionaries, Wilhelm was delighted “that a splendid opportunity had at last arrived”. The next day Wilhelm met with advisors and argued "It is the last chance for Germany to get a possession anywhere in Asia and to firm up our prestige which has dropped.... [N]o matter what it costs, we must not under any circumstances give up Kiaochow. It has a future for economic development as well as industry, a future which will be greater and more meaningful than Shanghai is today." Meanwhile back in China the Qing officials were as incompetent as usual. As was becoming typical of any incidents involving missionaries, the Zongli Yamen received news of the missionaries murders on November 7th from the German ambassador, before any local officials ever reported it. The Qing court immediately understood the dangerous situation, the Emperor realized Germany would use the situation to seize a harbor. The Emperor ordered governor of Shandong, Li Bingheng to be reprimanded for his incompetence, but on November 14th, German warships arrived at Jiaozhou bay. The local Qing garrison withdrew from the area, without firing a shot. Li Bingheng immediately reported the potential invasion to the Qing court urging them to fight the invaders ''Since they started the feud, we have no alternative but to resist.' He proposed they raise 5 additional companies of soldiers in Caozhou to drive the Germans out. However the Qing court rejected his proposal stating such recruits would be worthless in battle. The Qing court responded with this to Li "although the enemy has certainly acted arbitrarily, the court will definitely not mobilize its troops. The foreigners' actions rely entirely on power. If our power cannot assure victory, we will absorb a great loss." They were not wrong in this regard, do remember they literally just lost a war against Japan. The Qing navy was shattered, the imperial treasury was on the verge of bankruptcy already paying indemnities to Japan, how could China resist Germany at this time? One thing the Qing court understood was the balance of power theory. Europe was divided and all competing in China. When Japan claimed the Liaodong peninsula, the triple intervention of Russia, France and Germany had occurred. The Qing court expected Russia to yet again intervene against the Germans now, hell Russia had also shown desires for Jiaozhou bay. However the Qing did not know Wilhelm had been talking to Tsar Nicholas, convincing him to take Port Arthur and Dalien, while Germany could seize Jiaozhou. You have probably heard of the great scramble for Africa during the late 19th century. This involved multiple world powers literally scrambling to seize colonies in Africa, well this situation was also occurring in China. You may have seen a famous painting by the Artist H. Meyer, depicting China as a pie being carved up by the leaders of the great powers. There is a description of the painting which helps greatly for a audio podcast haha “En Chine: Le gâteau des Rois et... des Empereurs” Le Petit Journal Supplément Illustré, January 16, 1898 Artist: H. Meyer “In this French rendering, Queen Victoria glares at the German Kaiser, while the Russian, French, and Japanese figures look pensively at China. The Kaiser stabs his knife into the German-leased territory Jiaozhou (Kiao-Tcheou) in Shandong, acquired in 1898, while the Russian Tsar puts his fists on Port Arthur (the Chinese port of Lüshun, leased in 1897). The caption reads: “China: The cake of Kings and Emperors.” The Germans had long been seeking a port on the Chinese coast, and the Juye incident was a perfect pretext to grab Jiaozhou. On November 6th Kaiser Wilhem sent a telegram to the Tsar stating “sending a German squadron to Jiaozhou, as it is the only port available to operate from as a base against marauders. I am under obligation to Catholic party in Germany to show that their missions are really safe under my protection”. For quite a while, the great powers had engaged in a sort of gunboat diplomacy with China, to compel her government to bring persecutors of Christianity to justice. However now Germany was taking things into her own hands to suppress anti christian activity on Chinese soil. This was quite a novel departure from what the great powers had been doing. Germany had been strong arming China for awhile now, back in October of 1895 the German minister threatened China after some disturbances in Yanzhou. The Qing had failed to act effectively to protect some Christians prompting the minister to say  "my government will have no alternative but to devise methods to protect them ourselves." This was the type of threat the Germans would continue to make and after the Juye incident the Germans demanded a guarantee. However the Qing as much as they wanted to avoid conflict could not guarantee anything, they replied areas like Caozhou were unruly in nature and impossible to guarantee 100% protection. Thus the minister now sent this message "Since China cannot guarantee that in the future such incidents will not recur, our warships are in Jiaozhou and can help you handle the matter." The Qing responded with this "this concerns the internal affairs of China, you need not interfere in it." On December 16th, Wilhelm made a speech and sent his brother in command of an additional squadron to China “Make it clear to every European there, to the German merchant, and, above all things, to the foreigner in whose country we are or with whom we have to deal, that the German Michael has set his shield, decorated with the imperial eagle, firmly upon the ground. Whoever asks him for protection will always receive it.... But if any one should undertake to insult us in our rights or wish to harm us, then drive in with the mailed fist and, as God wills, bind about your young brow the laurels which no one in the entire German Empire will begrudge you. “ So yeah, the kaiser meant business. The Germans pushed extremely hard upon the Qing forcing them to do some pretty extraordinary things. The Qing agreed to construct new cathedrals in Jining and Caozhou where the missionaries were killed and the funds would be coming from their pockets. They were forced to put inscriptions over the doors of the new cathedrals reading "Catholic church constructed by imperial order." On top of this they were forced to build new residences for missionaries in Yutai, Cao, Chengwu, Shan, Yuncheng, Heze and Juye. Five magistrates from those countries were dismissed, one was impeached, a daotai was transferred, and a army commander was also dismissed. Governor Li Bingheng was supposed to be receiving a promotion, viceroyship over Sichuan, but instead he was stripped of his promotion and demoted two grades down. Li Binghengs punishment was largely a result of his anti christian behaviors. The Germans pointed out that in the wake of the Big Sword Society causing troubles in 1896, Li Bingheng had made statements like "Ever since the Western religion came to China, its converts have all been unemployed rascals [xiu-min, lit.: weed people]. They use the foreign religion as protection to bring suits for others and oppress their villages. They use the Church to avoid prosecution, and gradually the local officials, to avoid trouble, bend the law in their favor. After a while the people's long-suppressed anger becomes unbearable. They feel the officials cannot be relied upon, and that they must vent their spleen in private disputes. Thus they gather crowds and seek quarrels, burning and destroying churches." Li Bingheng proposed prohibiting missionary interference in lawsuits, so that local Qing officials could do their job. This all obviously angered the Germans, who complained to Beijing about him.  Now for the common people of Shandong, Li Bingheng was quite loved. Li Bingheng was seen as an honest man and rather good at administrating economic affairs. He managed yellow river works that saved over a million taels in 1895, raised money for the board of revenue about 100,000 per year. While he was seen as anti christian, he also was seen as an uncorrupt official, something quite rare in the late Qing dynasty. The German move was met with exhilaration by other great powers. Sir Claude McDonald, the minister to Beijing from Great Britain said "The effect on the security of our own people will be of the best. It seems hopeless to expect the Chinese to do their duty in protecting missionaries and discouraging anti-foreign movements unless they are forced thereto by some measure as the Germans have taken." An American missionary working in northwestern Shandong named Henry Porter said "the German Government deserve the admiration of all right-minded men, the world over. A great sense of relief was felt by the foreign residents of China. .. . The immediate effect throughout Shantung province is to strengthen every form of mission work.. .. We welcome the German vigor and the German advance." And of course such people were ecstatic about Germany flexing its arms in China, the Big Sword Society had ruffled many feathers. Getting rid of Li Bingheng was seen as a major play to increase conversions in Shandong. Indeed there was a dramatic change with Li Bingheng gone and a German squadron present. A missionary working in Qingzhou reported the proclamations made by the new governor, Zhang Ru-mei to be "much more favorable to the missionary than anything we have been accustomed to in times past." Another missionary working in Wei county reported "The most marked effect we see is the prestige [the Jiaozhou seizure] gives to the foreigners, a prestige that is pitiful to see. The officials seem for the time being to stand in abject fear of any complications with foreigners."  The Germans were pushing the envelope, after the Juye incident, German missionaries got into the habit of placing blame on the Big Sword Society for any difficulties that came about. It was clear to all what they were doing, Governor Zhang Ru-mei remarked "They wish to stir up trouble in this way and let the German troops enter the interior." Local Qing officials began bending over backwards to Christians and lawsuits got worse and worse. Zhang Ru-mei gave an example of one bad situation that arose in the village of Wenshang. There was a dispute over the rights to a village temple, and a Christian had been assaulted. A German missionary sent a message to the magistrate stating the Christian had been killed, prompting the magistrate to rush to the scene to find the man had only light injuries. Nonetheless the magistrate prepared a list of 20 people guilty of the crime and they were forced to kneel and beg for forgiveness before converting to christianity. The German missionary praised the 20 chinese who he called good people, then he stated none of them should be prosecuted as he pulled out his own list with 5 other guilty chinese villagers. The 5 were forced to pay a sum of around 170 strings of cash. Then the same missionary demanded the village as a whole be fined 900 strings of cash. The magistrate anxious to be rid of the situation, increased the sum and added a banquet to be made for the missionary.  So as you can see the church was really abusing this situation. The protestant missionaries in the region were quite jealous, one of their missionaries went on to say "The influence of the Catholic persuasion is felt in nearly all parts of the field. Multitudes are flocking to them for the sake of 'help' in various forms, chiefly for the 'power' that is supposed to reside in them more than in the Protestant." The Kaiser famously was quoted to say “hundreds of thousands of Chinese would feel the iron first of Germany heavy on their necks”. Indeed Germany humiliated China and received a lease of Jiaozhou bay from 1898 that would last until 1920. 50 kms of the Jiaozhou bay area was proclaimed a neutral zone in which Chinese sovereignty was limited in favor of the Germans. Germany did not stop there, they immediately went to work grabbing mining and railway concessions within Shandong province. The scramble for concessions was on. Germany seized influence over Shandong; Russia seized influence over Northern Manchuria, Mongolia and Xinjiang; France seized Yunnan, most of Guangxi and Guangdong; Japan seized Fujian; Britain seized influence over the whole of the Yangtze river valley and Italy requested Zhejiang province and was rejected by the Qing government haha. I always loved that aspect of this, despite China literally being torn apart, Italy was still seen to be too small to grab a piece, get rekt.  The Kaiser's actions had reinforced China's fears about missionaries, or as many of the locals called them “devils”. In common Chinese believed the missionaries were working on behalf of their respective governments as a pretext for seizing territory in China. To the common Chinese things looked like things were getting wildly out of hand. The Christian converts were becoming not only more numerous, but had extravagant demands. In one famous case a Christian agricultural worker forced his non christian employer to serve him a feast. Over in Beijing, Empress Dowager Cixi bitterly resented hearing these reports and would go on to say “These Chinese Christians are the worst people in China. They rob the poor country people of their land and property, and the missionaries, of course, always protect them, in order to get a share themselves.” It was truly a problem, it was breaking the social fabric of village life. Chinese christians were barred from traditional ceremonies and festivals in their own villages and more crucially they no longer had to share the costs of them. They were not allowed to practice ancestor worship which was a fundamental aspect of Chinese society. As one Qing scholar using the pen name Wen Ching put it “As soon as a man becomes a Christian he really ceases to be a Chinaman”. It was commonly believed many only converted because they were too poor to afford food and were disparagingly referred to as “rice Christians”.  Empress Dowager Cixi asked a foreign diplomat at one point “Why don't these missionaries stay in their own country and be useful to their own people?” At the time she made this remark there was over 700,00 Catholic converts ministered by more than 850 nuns and priests, mostly from France. Another 85,000 protestant Chinese were under the guidance of 2800 missionaries, mostly from Britain and America. As Ron Burgundy once said “boy that escalated quickly”. China was being carved up, her social fabric was being torn apart, foreign powers were bearing their boots down upon her, who could come to her rescue?  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. China was literally being carved up by the great powers of the globe. The Kaiser had ushered in a scramble, and now China braced itself for further humiliation. Was there anyone who could save China for the foreign menace? 

Last time we spoke about Shandong province. Yes this one province of China just always seems to be the breeding grounds for trouble, its actual a common saying haha. Historically Shandong was  unique in many ways; geographically its densely populated, almost exclusively with farmers, the majority of whom are quiet impoverished in its western portion. Just about all invading armies have to go through it if coming from the north, leading the province to be very unstable. Bandits roamed its region throughout time, leading local communities to seek protection via what we in the west called Boxers. These martial artists became a big part of western shandong, the strongmen to fight off enemies.  Shandong also birthed numerous sects and when they mingled with the Boxer types, rebels spread continuously. The Qing had a hell of a time with Shandong beginning in the late 18th century, and things would only escalate further by the late 19th.   #57 This episode is the Big Sword Society & the Armor of the Golden Bell   Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War.   “My investigations reveal that the Big Sword Society is the heterodox sect, Armor of the Golden Bell (Jin-zhong zhao). Its origins lie in the distant past. Although local officials have proscribed it, its roots have never been cut. Last year the coastal borders were unsettled [because of the SinoJapanese War], and when people heard that this sect could ward off bullets, it spread all the more, so that there was hardly a place without it. The stupid thought that they could protect themselves and their families. The crafty used it to carry out their violent schemes. Then roving bandits (you-fei) came from outside to stir things up and crowds gathered to cause trouble.” This passage was written by the governor of Shandong, Li Bingheng who was trying to explain the origin of what was called the Da-dao hui “Big Sword Society”. This society was mentioned in 1735 in northern Anhui province, though there really is not much known about them, until they re-emerged in the late 19th century. The armor of the golden bell had existed since the late 18th century as a martial arts technique for achieving invulnerability. As I mentioned in the previous episode; the armor of the golden bell was a kungfu technique that employed “Qigong”. Qigong is a system of coordinating body-posturing, like movement, breathing and meditation. Those performing it would perform breathing exercises which they claimed helped protect their bodies against blades and even bullets as if a large bell was covering their body. Several practitioners of this technique were associated with various sectarian societies like the eight trigrams back in 1813. These people usually made charms using red paper, burned and swallowed them, sometimes they cast spells or better said incantations to appeal to various gods for help. The armor of the golden bell sounds like an organization, but I am just trying to hammer the fact it's actually a technique, it just so happens many organizations used it. To give a firmer example, there was a man named Zhang Luojiao who grew up in Guan county of Shandong. He, his father and younger brother were Daoist priests and learned boxing and healing methods from another family member in 1782. The next year a teacher from Henan province taught Zhang the armor of the golden bell technique and gave him two charms. It is said after learning the technique, he took up more boxing and taught disciples for profit. He eventually became associated with the eight trigrams. He later learnt the spell “zhen-kong zhou-yu / true emptiness spell” from a Li Trigram member. Zhang claimed he left the sect because his teacher kept demanding donations and thus did not take part in the rebellion that occurred later. However students of his did take part in that said rebellion. So the armor of the golden bell at least seems to be part of something larger, it was a well established boxing technique in the north china plain region. It was an invulnerability spell against sword or knife attacks and its practitioners were often found to be linked to sects.  Historians argue about the relationship between the Big Sword Society and other sects. Some argue the Big Sword Society was an off branch of the White Lotus, others believe it was nothing more than a martial arts group.  Now the Big Sword Society that re-emerged in the late 19th century had its birthplace in southwest Shandong and the northern part of Xuzhou in Jiangsu province. Now southwest Shandong was an area where bandits flourished. Salt smugglers, opium dealers, all the black market types had activity in this part of Shandong. This all led to a rise in martial artists, the boxers, the region was seen sort of like the wild west of America. German missionaries described the area and its inhabitants as “firm of character, braver, and less cunning than the rest, but on the other hand, also more coarse and rough”. Japanese observers noted “they are feared because of their aggressive disposition and inclination to fight. Quarrels, brawls, and combats are daily occurrences in Shandong, most of all in Chaozhou. In Yanzhou, wherever you go, there is hardly a place where you do not see fights”. Needless to say, this area was particularly difficult to control during the 19th century which was ridden with rebellions. Salt smuggling had been an integral part of the border economy, but by the 1880s and 1890s opium production was on the rise. It began with foreign traded opium, but by the 1880s, native production increased markedly, especially in Xuzhou. In the early 1890s Dangshan opium exploded in Dangshan county and with it so did incidents involving the Big Sword Society. With opium production expanding in this area, men began to bear arms and challenged Qing officials. The Qing dynasty was in a very weak state because of the rebellion, war with Japan, corruption and such, thus banditry exploded. When the Japanese began marching into China proper, it sent refugees and bandits into the Shandong-Jiangsu-Henan border area. Many villages simply became bandit lairs leading to inter village feuds. The missionaries in the area became involved in said feuds as bandits used the church for protection. There were countless french jesuits who were literally lured to said bandit lairs, in Jiangsu to help offer protection. It was in this type of environment that allowed the Big Sword Society to flourish. When the first sino-Japanese war brought an unprecedented wave of banditry and violence, it became time to develop effective means of self-defense, and here the armor of the golden bell shun brightly. A man only known by the name Zhao came to Shan county of southwest Shandong from either Zhili or Hejian. He was described as a wandering Daoist priest and he took up shop in Shan country working as a hired hand in the village of Shaobing Liuzhuang around 1894. It seems to make some money he began teaching martial arts and perhaps even some sectarian rituals, no one knows for sure, but one thing is known, that he taught the armor of the golden bell technique. Here is an in depth passage on how the technique worked “When they study their techniques, the poor need not make an offering, but those who can, offer 6,000 Beijing cash as a gift. In the middle of the night, they kneel and receive instruction. They light lamps and burn incense, draw fresh water from a well and make offerings ofit. They write charms (fu-lu) on white cloth. The words of the charms are vulgar and improper. There are such phrases as "Patriarch, Duke of Zhou; Immortals of the peach blossom; Golden Bell, iron armor protect my body." Those who spread the art can neither read nor write. They have others write for them. They also teach spells (zhou). While chanting spells they burn charms, mixing [the ashes] in water and instructing [the initiate] to kneel and drink. Then [the teacher] breathes in from above the lantern, and blows out over [the initiate's] entire body. Then he beats him with a brick and staff. After chanting the spell for three nights, one can withstand swords. It is said that after chanting for a long time, even firearms cannot harm one. It is much like breathing exercises (yun-qi). Where the "breath" (qi) moves, even a fierce chop cannot penetrate. But if one loses concentration, then the blade will enter. The simple people do not understand, and think it a magical technique.” It fits with other descriptions of the technique, sometimes seeing people recite incantations, swallow charms and hit themselves with swords or bricks, fun times. The Big Sword Society used a variety of invulnerability techniques like the armor of the golden bell, the “tie bu shan / iron cloth shirt” or “wu ying bian / shadowless whip”. All of these stressed the beating of ones body to resist further injury. There were a lot of martial arts groups in the region, but the Big Sword Society distinguished themselves for heavily using incantations and charms. Now Zhao taught many, but his leading pupil was named Liu Shiduan, who was reportedly 43 years old in 1896. Liu Shiduan had a decent education, he attempted the lowest examination, the sheng-yuan degree, but never passed, so he purchased the jian-shen degree which brought him to the lowest fringe of the gentry class. Again going way back to the opium wars, the corruption of the Qing dynasty was simply getting worse and worse. Shi was the head of a fairly important family in his village who held quite a lot of fertile land. Shi learnt the armor of the golden bell from Zhao and began teaching his own disciples in his village and the neighboring villages. His greatest students would become the leaders of the Big Sword Society in their villages. The most well known of these was Cao Deli, a wealthy peasant in this 30s from Shan county in the village of Caolou, whose male population almost all join the Big Sword Society. Cao was the leading household of the village. Next was Peng Guilin from the market town of Daliji, whom Liu saw as a man of great substance, he was indeed a wealthy man from a wealthy family. Another was Zhou Yun-jie in Zhouzhuang in Cao country, known as the stockade lord. The reason for their society was first to defend their people against the bandit scourge. This inherently meant protecting ones land, and thus landlords were quick to join up, but the extremely poor, who did not have land and thus no real home to protect did not. If it is to be believed part of joining meant each member had to burn ten cash worth of incense per day, thus the poor really could not afford to join. There are accounts, many joined because of personal dependency on landlords who drew them into the organization.  According to the son of Liu Shiduan “Both poor and rich joined the Big Sword Society. The poor joined to help their landlords watch their homes and they could get something to eat and drink and some entertainment from their landlords”. Thus Liu Shiduan became the leader of the Big Sword Society with his best disciples as the various leaders within it. In the spring of 1895, the banditry going on in Shandong and Jiangsu became so bad, the Qing government took notice. Many in the court feared the bandits would help the Japanese by stealing ammunition shipments for troops at the frontlines. They began to hear rumors of groups of people utilizing the armor of the golden bell technique to combat these bandits. The invulnerability techniques always led to bad things and the Qing court had made great efforts to censor and dissuade such things. However in the face of the banditry problem, the Qing court sent word to the governor of Shandong Li Bingheng to annihilate the bandits, but to only find ways to disperse the guys using the armor of the golden bell technique, so quite lenient. The key official in the area was Yuxian who was promoted to daotai, given control over south Shandong. Yuxian responded enthusiastically to the order against the bandits. By June that year, Li Bingheng reported back to the court, that Yuxian had arrested hundreds and killed dozens of bandits. There were countless accounts of bandits stuck in wooden cages outside Yuxians yamen who died of exhaustion and starvation. However as Yuxian was trying to seize all the credit, a lot of credit was due to the Big Sword Society who proved themselves a ally to the anti-bandit campaign. As told to us by the daotai of Xuazhou “At this time Caozhou was suffering from banditry, and the officials and people both relied heavily on [the Big Sword Society]. Once a person learned its techniques, the robbers would not dare oppress him. If a theft occurred, the society's members rushed in to search the robbers' nest, and were sure to seize the robber without regard to their own safety. At first they sent their captives to the officials for prosecution. Then because the officials had to treat each according to the facts of the case, and could not kill them all, the people were unhappy. Thus later they seized robbers and just killed them, and no longer sent them to the officials” The Big Swords Society moved from a close collaboration with the Qing authorities to hold an official function. The daotai praised their brave allies, but insisted to the Qing court they never paid them nor gave them any food. One Daotai reported back to the Qing court “in recent years in Heze, Chengwu, Shan, Dingtao and Cao counties, there has not been a single robber. This has all been due to the power of the Big Sword Society”. Thus the Big Sword Society was not only tolerated they were being encouraged. Both Yuxian and Li Bingheng would go on the record to state the Big Sword Society were from “good and wealthy households who also practice techniques to protect their families”. The local officials were benefitting from the Big Sword society and it was growing exponentially.  From 1895 to 1896 the Big Sword Society's activities became more and more open. In the spring of 1896 there was a large celebration for their leaders birthday at the temple near the Shan county seat. For 4 days, extravagant shows were on display, people gathered from all around the region and this offered a opportunity to forge connections amongst the Big Sword society groups. According to a legend, Yuxian personally came,disguised as a fortune teller trying to investigate who popular the society had become. Sometimes this legend has it that he was caught and released. What is true, is that Yuxian did pretty much nothing to stop their society from growing, but as time went on he and others became alarmed. The daotai of Xuzhou reported “As they spread underground and grow in secret, their party becomes steadily more troublesome; but within their own territory, they never steal, rape, or kidnap. People all praise their chivalrous spirit (xia-yi) and hasten to join them. Great households (da-hu) in the villages hire them as guards; and even the army, counties, bureaus, and customs posts recruit them for defense. Thus they spread and proselytize more and more. They are most numerous in Shandong, next Henan, then Anhui. Xuzhou borders on Shandong and recently people [here] have joined the society. In all there are about 20,000 to 30,000.” Some estimate by 1896 the Big Swords Society were 100,000 strong, but that seems an exaggeration. They did not really have a solid chain of command, rather large village groups had a leader who held ties to Shi. But if the bandits came in numbers, these villages would mobilize and though a loose organization, it was still quite powerful. There was another powerful group in Shandong and Jiangsu, the church. Foreign missionaries, notably from Germany were making a lot of noise, complaining to the Qing court about conflicts against them. In late june of 1895 a riot occurred when Bishop Anzer tried to gain a permanent residence in the city of Yanzhou. He and his fellow colleagues were threatened and he complained to the Zongli Yamen "If your esteemed government is unable strenuously to suppress [these disturbances] and give more protection [to Christians], then my government will have no alternative but to devise methods to protect them itself." The Qing court continuously caved in to the foreign missionaries fearing further reprisals. As the Big Sword society grew, so did the Christian converts. That should be no surprise as all, because as the Bandits faced more and more Big Swords they began to run to the church for more protection. Take this example, a report from a official who saw firsthand the problem “In the twentieth year of Guang-xu [1894, but the date should be 1895] the Big Sword Society attacked "Rice-grain Yue the Second." He had 3,000 people with nothing to eat or wear, who stole things from the wealthy. So the Big Sword Society attacked them. After the Big Sword Society had quelled "Rice Grain Yue," Yue's followers, fearing that the rich people would arrest them, all joined the Catholic Church” Now the Big Sword Society could protect the people from violence, but they could not settle lawsuits, this was the Qing governments role, who were basically fleeing from the church during cases. In the face of this situation it is no surprise the Big Sword Society began to shift their attention towards anti-christian activities.  To make matters worse, the Catholics began to openly question the Big Sword Societies invulnerability spells. "When the Catholics did not believe [the Big Swords] could resist spears and swords, and accused them of false claims, the society members became the enemies of the Catholics." Both the Big Swords and Catholics were sort of fighting for the peoples hearts in many ways and the success of the Big Sword Society naturally caused common people to disbelieve in the Catholic message that “they were just pagan gods who were powerless”. Questioning things like the armor of the golden bell brought these two forces into conflict.  Liu Shiduan and Cao Deli would find themselves in a conflict which took place in february of 1896 on the border of Cao, Shan and Chengwu counties. A pharmacist named Hao Hesheng, a Shanxi native was collecting debt from a Christian convert named Lu Dengshi. Lu tried to put him off using his Christian status, causing Hao to accuse him of evading debt obligations. Then a relative of Lu named Lu Cai accused Hao of being a White Lotus member. Hao retorted by accusing Lu Cai of joining the newly established Catholic congregation to cover his past as a bandit. The 3 men screamed and departed, but Lu Cai was greatly aggravated and made his way to the local church where he said Hao had insulted the Christian religion. Zhang Lianzhu who was a leading figure of said church gathered a band of converts who armed themselves who sought to beat up Hao, but could not find him. The next day in Lihaiji of Shan county, Hao was selling medicine when the band found him. Hao fled and hid. The Big Sword society heard about the conflict and their leader Cao Deli came to the market seeking to help Hao. Upon finding Hao, Cao got some Big Swords together to meet the Christian band in front of a medicine shop. The owner of the shop freaked out and dragged the two leaders inside to try and convince them to drop everything, but by this point a large crowd had gathered, its like a high school yard fight haha. Zhang then contacted another Christian group over in the town of Tiangongiao in Chengwu to come help. The Catholics challenged Cao Deli, and he contacted Liu Shiduan who gathered more men. On the way the Big Swords were intercepted by a local garrison who talked them down. Yet at the same time a German missionary happened to be meeting with that commander, was also meeting with the Christian mob to admonish them for their aggression. Both sides were forced to apologize to another, and the entire thing was settled. But the event certainly brought both sides into a major conflict, and nearly a large fight. Now in 1896 French Jesuits were quite active along the border counties of Dangshan and Feng. They had been around for 6 years, and counted 48 parishes in all. In february of 1896 while friction was developing between Christians and the Big swords in Shandong, the Jiangsu Christian were also running into conflict with disgruntled gentry. Red placards began appearing warning “foreigners have come to establish secretly a temple of the white lotus, all the gentry have secretly resolved to put an end to this evil”. The Christians were met with a few mobs threatening to arrest their Chinese convert leaders, but things settled down rather quickly when the local magistrate took actions to prohibit any attacks on Christians. Then in spring things heated up again. A local argument between two families over land rights in Dongtuan brewed up. On one side was Pang, the other Liu. The dispute law in the villages of Pangjialin and Liutitou who traditional had the yellow river running between them. These lands traditional owed no taxes to the Qing government, but instead paid annual tributes of geese and ducks. Since the Nian rebellion, the official landlords claimed tributes were not made. This was likely due to the yellow river shifting its course in the 1850s which resulted in less water fowl. However now their lands had become extraordinarily rich in soil, now they were able to grow a lot of food. Until the 1890s the Pangs were the most powerful in the area, but then in 1892 their family leader died and the new one, Pang Sanjie had issues consolidating his power. He was in his 20s at the time, not well educated and devoted his time to military training. He was powerful, but not overwhelmingly for his task at hand. The Liu clan then found a way to bolster their claim to the land, they joined the catholic church. Pang saw the danger of this and decided to join the Big Sword Society. The Lius came over to claim land rich in wheat, and conflict occurred.  On June 3rd, Pang Sanjie led a band of 60 Big Swords to burn the chapel at Liutitou. As violent as this was, it was considered even by the local french priest who investigated it to be minor, thus alongside the Dangshan magistrate on June 7th they dismissed the issue. The magistrate attempted to visit Pang to settle the looming feud, but failed to find him, so he wrote him a letter which advised him that if his family had an quarrel with the people of Shandong, he should settle it on that side of the border. This was rather bizarre, as the magistrate had to have known the quarrel was between two local families, and Pang chose to go to Shandong, to gather more reinforcements.  Soon there was an influx of petty harassment against Christian churches and residents in Shandong, however for Pang and his family their activities remained in Jiangsu. Pang gathered around 100 Shandong Big Swords in Pangjialin and on June 16th led an attack on the leading missionary residence at Houjiazhuang in Dangshan. The Big Sword mob was joined by other local opportunities who stripped the village and threatened its inhabitants they would see more violence from other forces coming over from Shandong. Pang and his mob set up a base in Houjiazhuang for 5 days using it to loot 15 neighboring Christians villages. Meanwhile the local Qing officials acted quickly to protect foreign missionaries in the Dangshan and Feng counties, evacuating them and their possessions to Maqing. On June 21st, Pang returned to Shandong where his band looted Christian homes in Shan county and burned the Catholic school in Xue-Konglou. A few days later Pang mob was now around a thousand strong and they came back to Dangshan to loot more Christian homes and marched to a missionary residence located in Daitaolou in Feng county. They found the village deserted, and proceeded to burn numerous homes, before returning to Houjiazhuang where they burned many buildings. Pang Sanjie had thus stripped northern Jiangsu Christians nearly everything they had, he was running out of targets. The Jiangsu Qing officials were trying to mobilize a defense. Meanwhile Liu Siduan and Cao Deli began distancing themselves from Pang and placed Peng Guilin in charge of the Shandong contingent aiding his band. Pangs band was running out of food so they went back to Shandong to the large town of Maliangji, but not all were members of the Big Swords. On June 29th, some of the band members began to loot places and this led to a local militia rising alongside regular troops to put up a defense. The Big Swords scattered to Shan county, but Peng Guilin was caught and arrested by troops from Xuzhou. THe Big Swords tried to rescue him but were defeated in battle, seeing 2 casualties and 18 arrests. After this the Big swords hid in their homes as the Qing forces arrested more of them. That was the end of a rather small conflict, but its important to see how things were set into motion. French Jesuits reported two main mission residence at Daitaolou and Houjiazhuang were attacked alongside Christian homes in over 16 villages. The church settled the losses with local Qing officials for only 2000 strings of cash on June 26th, before the final battle had occured. The Germans in Shandong submitted their report which amounted to petty vandalism to chapels in 17 villages and the burning of 119 rooms in Xue-Jonglou. For this they received 12,020 strings of cash. There were no Christian casualties during the entire conflict either Chinese or foreign. The Big Swords got rowdy, targeted the property of the Christians, but made sure not to take lives. If they had wanted to take lives, they easily could have as they demonstrated. The Qing authorities were too busy with another ongoings, there was a large Muslim rebellion raging in Gangsu and Shaanxi seeing General Dong Fuxiang with numerous forces going into the northwest. Thus the trouble of the Big Swords was pretty small in comparison.  In Shandong Yuxian was given the responsibility for pacifying the Big Sword Society. He was appointed judicial commissioner and daotai in Yanzhou. His first order was to apprehend Liu Shiduan and Cao Deli. On July 7th Yuxian arrested Shi and interrogated him and had him beheaded. Cao Deli was also arrested and executed by officials working for Yuxian. The deaths of the two top leaders, who were both easily caught by luring them to banquets, showcased how naive the society was. Likewise an order went out to arrest Pang Sanjie and chop off his head. However the local gentry were afraid to go against Pang Sanjie. Instead in April of 1897 the heads of the Pang family offered another solution. They presented the local French missionary: Father Dore the names of 4000 Pangs willing to convert to Catholicism. The next day Father Dore's church was overflowing with 3-4 hundred Pangs, including the parents and children of Pang Sanjie. The Pang family negotiated a deal with the Church who inturn twisted the Qing officials arms. The deal was simply, let Pang Sanjie live and all would convert. Dore's superior Father Gain talked to the daotai and things smoothed over. It seemed in the end the Catholics had won the day. As noted by a historian in Xuzhou after the event “If people with lawsuits, difficulties with the courts, exaggerated taxes, quarrels over inheritance, or some other menace were afraid they did not have enough money to buy off the judges, there was still the recourse of the Catholic Church, which demanded nothing to uphold justice. But one had to be a member of the Church to claim its help. And they asked admission in groups oftwenty, thirty and forty families, by entire villages and from everywhere at once. In June 1896, when the Big Sword Society set upon Xuzhou, the number of catechumens was 3,550. In June 1897, there were 10,000; 17,000 in 1898, 26,000 the next year and over 20,000 in 1900, the year of the Boxers.” Trouble was averted…this time. It was indeed a peaceful resolution. There was a lot of leniency, take Li Binghang who reported to the court "This is because your imperial majesty's humanity is as [great as] Heaven's, and from the beginning, you did not wish to execute them all indiscriminately” The Daotai of Xuzhou likewise reported "We should only ask if they are outlaws or not, not if they belonged to the society or not." In 1896 this all worked out against the Big Sword Society. Afterall the society was controlled by rural landlord elites with close ties to the Qing officials and local militias. Officials understood such an organization and used the traditional method of arresting leaders and dispersing followers. But what about a group not like this, who might not be so forthcoming to disperse?  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. They chanted incantations, ate charms and smacked another with bricks, the Big Sword Society made some waves in the 1890's, but their story is far from done. Because next time we are speaking about another group, who lets just say loved to box. 

Fr. Cascade (1675-1751), a French Jesuit writer, has left us this great work. His counsel promises comfort and holiness to every soul of goodwill. Readers will recognize a path to peace amid life's worries and anxieties in his writings. --- Support this podcast: https://podcasters.spotify.com/pod/show/miss-retro-reads/support

A daily news briefing from Catholic News Agency, powered by artificial intelligence. Ask your smart speaker to play “Catholic News,” or listen every morning wherever you get podcasts. www.catholicnewsagency.com - The Vatican is joining the Italian government and NGOs in sending help to the suffering people of Turkey and Syria. According to Vatican News, Pope Francis has provided 10,000 thermal shirts for people who do not have adequate shelter in Turkey and Syria. The pope has also sent financial aid to Syria through the country's apostolic nunciature, Vatican almoner Cardinal Konrad Krajewski told Vatican News. Boxes of thermal shirts took sail from the port of Naples, Italy, on the morning of February 15, together with other aid from NGOs and the Italian government. The shirts were brought to the southern port city on the evening of February 14 by Krajewski. The shirts and other supplies are expected to arrive in Turkey's port city of Iskenderun in two days. The small city was one of those heavily damaged by the February 6 earthquakes believed to have killed more than 41,000 people in the region — a death toll that rises daily as rescuers continue to search through building rubble. https://www.catholicnewsagency.com/news/253650/pope-francis-contributes-to-earthquake-relief-efforts-in-syria-and-turkey The beatification date has been announced for Józef and Wiktoria Ulma and their seven children, who were killed by the Nazis for hiding a Jewish family in their home in Poland. The Archdiocese of Przemyska announced Tuesday that the entire Ulma family — including one unborn child — will be beatified on September 10. Cardinal Marcello Semeraro, the prefect of the Vatican Dicastery for the Causes of Saints, will preside over the beatification ceremony in Markowa, the village in southeast Poland where the Ulma family was executed in 1944. Pope Francis recognized the martyrdom of the couple and their children in a decree signed in December. The World Holocaust Remembrance Center has honored the Ulmas as Righteous Among the Nations for the sacrifice of their lives. https://www.catholicnewsagency.com/news/253649/beatification-date-announced-for-married-couple-with-seven-children-martyred-by-nazis Airline workers and travelers flying through the busiest airport in the world can now spend time in the real presence of Christ thanks to the efforts of the Hartsfield-Jackson Atlanta International Airport's chaplains and the cooperation of the Archdiocese of Atlanta. Located in the international terminal, the eucharistic chapel will be a permanent fixture at the airport and is open 24 hours a day, seven days a week. After receiving approval from the archbishop, the tabernacle was installed in November of last year. But because only travelers and airline workers can get past security to access the chapel, the archbishop was not able to officially bless it until this Monday, shortly before his flight departed. https://www.catholicnewsagency.com/news/253646/atlanta-airport-gets-a-247-eucharistic-chapel Today, the Church celebrates Saint Claude de la Colombiere, the 17th century French Jesuit who authenticated and wrote about Saint Margaret Mary Alacoque's visions of the Sacred Heart of Jesus. https://www.catholicnewsagency.com/saint/st-claude-de-la-colombiere-148

Full Text of ReadingsMemorial of Saints John de Brébeuf and Isaac Jogues, Priests, and Companions, Martyrs Lectionary: 475All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saints Isaac Jogues, Jean de Brbeuf, and CompanionsIsaac Jogues and his companions were the first martyrs of the North American continent officially recognized by the Church. As a young Jesuit, Isaac Jogues, a man of learning and culture, taught literature in France. He gave up that career to work among the Huron Indians in the New World, and in 1636, he and his companions, under the leadership of Jean de Brébeuf, arrived in Quebec. The Hurons were constantly warred upon by the Iroquois, and in a few years Father Jogues was captured by the Iroquois and imprisoned for 13 months. His letters and journals tell how he and his companions were led from village to village, how they were beaten, tortured, and forced to watch as their Huron converts were mangled and killed. An unexpected chance for escape came to Isaac Jogues through the Dutch, and he returned to France, bearing the marks of his sufferings. Several fingers had been cut, chewed, or burnt off. Pope Urban VIII gave him permission to offer Mass with his mutilated hands: “It would be shameful that a martyr of Christ not be allowed to drink the Blood of Christ.” Welcomed home as a hero, Father Jogues might have sat back, thanked God for his safe return, and died peacefully in his homeland. But his zeal led him back once more to the fulfillment of his dreams. In a few months he sailed for his missions among the Hurons. In 1646, he and Jean de Lalande, who had offered his services to the missioners, set out for Iroquois country in the belief that a recently signed peace treaty would be observed. They were captured by a Mohawk war party, and on October 18, Father Jogues was tomahawked and beheaded. Jean de Lalande was killed the next day at Ossernenon, a village near Albany, New York. The first of the Jesuit missionaries to be martyred was René Goupil who with Lalande, had offered his services as an oblate. He was tortured along with Isaac Jogues in 1642, and was tomahawked for having made the sign of the cross on the brow of some children. Father Anthony Daniel, working among Hurons who were gradually becoming Christian, was killed by Iroquois on July 4, 1648. His body was thrown into his chapel, which was set on fire. Jean de Brébeuf was a French Jesuit who came to Canada at the age of 32 and labored there for 24 years. He went back to France when the English captured Quebec in 1629 and expelled the Jesuits, but returned to his missions four years later. Although medicine men blamed the Jesuits for a smallpox epidemic among the Hurons, Jean remained with them. He composed catechisms and a dictionary in Huron, and saw 7,000 converted before his death in 1649. Having been captured by the Iroquois at Sainte Marie, near Georgian Bay, Canada, Father Brébeuf died after four hours of extreme torture. Gabriel Lalemant had taken a fourth vow—to sacrifice his life for the Native Americans. He was horribly tortured to death along with Father Brébeuf. Father Charles Garnier was shot to death in 1649 as he baptized children and catechumens during an Iroquois attack. Father Noel Chabanel also was killed in 1649, before he could answer his recall to France. He had found it exceedingly hard to adapt to mission life. He could not learn the language, and the food and life of the Indians revolted him, plus he suffered spiritual dryness during his whole stay in Canada. Yet he made a vow to remain in his mission until death. These eight Jesuit martyrs of North America were canonized in 1930. Reflection Faith and heroism planted belief in Christ's cross deep in our land. The Church in North America sprang from the blood of martyrs, as has been true in so many places. The ministry and sacrifices of these saints challenges each of us, causing us to ask just how deep is our faith and how strong our desire to serve even in the face of death. Saints Isaac Jogues, Jean de Brébeuf, and Companions are the Patron Saints of: North America Norway Saint of the Day, Copyright Franciscan Media

491. Part 1 of our discussion with Terry Ellis about his book, Reasonably Happy. "Are You Unhappy and Not Sure Why? Reasonably Happy gets to the self-centered heart of the problem. In many ways, this book is about how to recover from the addictions all of us wrestle with. Substance addiction is the clearest example of the spiritual poverty in our culture today, but gambling, pornography, spending, and unhealthy eating also erode our spiritual awareness of God's grace. Ultimately, we're all addicted, or attached to caustic habits of thought and action that distance us by degrees from the God who created us for happiness. The Prayer can help. This week in Louisiana history. October 15, 1802. Spanish king Charles IV ordered retrocession of Louisiana from Spain to France. This week in New Orleans history.  Nicolas-Ignace de Beaubois (October 15, 1689 – January 13, 1770) was a French Jesuit priest and missionary who joined the Canadian mission in Quebec in 1719. Beaubois spent a training period in Quebec and began his spreading of religious doctrine among the Illinois Indians in 1721. On 2 Feb. 1723, at Kaskaskia, Illinois he took the vows of a Jesuit. Because of the expansion of the Mississippi valley missions, the Jesuits had made the area a distinct mission district within the diocese of Quebec and Beaubois became the superior. He immediately went to France to populate and strengthen the new jurisdiction. The Compagnie des Indes was responsible for funding the parishes and missions in the Missio Ludovisiana district and he was successful in negotiating appropriate funding for future operations. He obtained authorization for the Jesuits to open a house in New Orleans and to have a plantation near the city for supplementing their operation. Beaubois also arranged to have Ursuline nuns funded to establish a girls' school in New Orleans. This became the first girls' school in the Mississippi valley. This week in Louisiana. Palmetto Island State Park 19501 Pleasant Dr. Abbeville, LA 70510 Website Walk on the wild side at Palmetto Island State Park. Observe wildlife of fish from the pier over the Vermilion River at Palmetto Island State Park. Palmetto Island State Park's very name hints at the untamed wildness you can expect in this southern corner of the state. Palmettos, those shaggy, tropical trees found all over the swamps, grow alongside tall cypress and other Louisiana native plants, giving the park an air of authenticity — this is as unspoiled as south Louisiana gets. The Vermilion River runs through the Palmetto Island State Park. The most scenic way of reaching the river is via a boat launch near the center of the park, which also offers canoeists and kayakers easy access to narrow channels and tucked-away lagoons. Canoes are available for rent by the hour or day. Though the waterways here are the main attraction, the .7-mile-long Cypress Trail also allows visitors a close-up look at Palmetto Island State Park's jungle-like ecology. At the nearby visitor center, you'll find a water playground and bathhouse, and six cabins that give overnight guests a front-row seat to the symphony of native animal calls emerging from the swamps. Outside of Palmetto Island State Park you'll find even more opportunities to dive into Cajun culture. The town of Abbeville is home to the Sam Guarino Blacksmith Shop Museum, or check out the Acadian Museum of Erath. Over in Avery Island, you'll find the Tabasco Factory, Museum and Country Store. Entrance fee: $3 per person; free for seniors age 62 and older, and children age 3 and younger. Postcards from Louisiana. Bruce listens to a song on Mardi Gras day.Listen on Google Play.Listen on Google Podcasts.Listen on Spotify.Listen on Stitcher.Listen on TuneIn.The Louisiana Anthology Home Page.Like us on Facebook.  

Episode 116k Black RobeDescription: Making his second appearance in this series, we have Mark Vinet of the History of North America Podcast. Mark takes us through the real history, background and context of the stunning 1991 historical drama Black Robe. This is a story of a French Jesuit who travels from the brand new settlement of Montreal across the unforgiving landscape of North America. This Jesuit meets new Native Aboriginal groups in his quest to spread Catholicism and battle his own demons.Mark Vinet of the History of North America Podcastmarkvinet.comYou can learn more about the History of Papacy and subscribe at all these great places:http://atozhistorypage.com/https://www.historyofthepapacypodcast.comemail: steve@atozhistorypage.comhttps://www.patreon.com/historyofthepapacyBeyond the Big Screen:Beyondthebigscreen.comThe History of the Papacy on YouTube:https://www.youtube.com/channel/UC6DO2leym3kizBHW0ZWl-nAGet Your History of the Papacy Podcast Products Here: https://www.atozhistorypage.com/productsHelp out the show by ordering these books from Amazon!https://amzn.com/w/1MUPNYEU65NTFMusic Provided by:"Danse Macabre" Kevin MacLeod (incompetech.com)"Virtutes Instrumenti" Kevin MacLeod (incompetech.com)"Virtutes Vocis" Kevin MacLeod (incompetech.com)"Funeral March for Brass" Kevin MacLeod (incompetech.com)"String Impromptu Number 1" Kevin MacLeod (incompetech.com)Agnus Dei X - Bitter Suite Kevin MacLeaod (incomptech.com)Licensed under Creative Commons: By Attribution 3.0 Licensehttp://creativecommons.org/licenses/by/3.0/Image Credits:By Ariely - Own work, CC BY 3.0, ttps://commons.wikimedia.org/w/index.php?curid=4533576By Pam Brophy, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=9124089By ACBahn - Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=33810833By impawards, Fair use, https://en.wikipedia.org/w/index.php?curid=10635856