His Body Will Appear in All of the Mirrors: Explaining Christian Doctrine to the Nahuas in the 1548 <i<Doctrina Christiana</i<
After the fall of Tenochtitlan in 1521, the first groups of friars arrived in Mexico to Christianize the native inhabitants of Mesoamerica. This task was anything but easy, as explaining Christian doctrine to the Indigenous people posed both a linguistic and a theological challenge. The need to lear...
Ausführliche Beschreibung
Gespeichert in:
| Autor*in: |
Katarzyna Granicka [verfasserIn] |
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| Format: |
E-Artikel |
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| Sprache: |
Englisch |
| Erschienen: |
2023 |
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| Schlagwörter: |
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| Übergeordnetes Werk: |
In: Religions - MDPI AG, 2011, 14(2023), 12, p 1487 |
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| Übergeordnetes Werk: |
volume:14 ; year:2023 ; number:12, p 1487 |
| Links: |
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| DOI / URN: |
10.3390/rel14121487 |
|---|
| Katalog-ID: |
DOAJ098804774 |
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| 520 | |a After the fall of Tenochtitlan in 1521, the first groups of friars arrived in Mexico to Christianize the native inhabitants of Mesoamerica. This task was anything but easy, as explaining Christian doctrine to the Indigenous people posed both a linguistic and a theological challenge. The need to learn Indigenous languages and to prepare doctrinal materials dedicated specifically to the Christianization of this land was a task that might have seemed almost impossible to conduct in a short period of time, yet by the 1540s, the first printed catechisms (<i<doctrinas</i<) in Nahuatl began to appear. One of the earliest and broadest of these works is the 1548 Dominican <i<Doctrina Christiana en Lengua Española y Mexicana</i<, in which the friars attempted to explain all of the principles of Catholic theology to the Indigenous people. This paper analyses how through highly detailed descriptions and a meticulous choice of vocabulary, the authors strove to impart the tenets of Christian doctrine to the Nahuas in such a way as to make it both fully understandable and as unlikely as possible to be misinterpreted. It points to the sources on which the friars relied while writing the text. The article formulates a theory that the creation of the <i<Doctrina Christiana</i< would not have been possible without the participation of the native speakers of Nahuatl in the project, even though their role in writing the catechism would have had to be hidden from the religious authorities. The Indigenous authors served as cross-cultural bridges in the process of preparing the doctrinal materials. On the one hand, they could therefore help to explain crucial parts of the doctrine to the Indigenous audience. On the other hand, allowing Indigenous concepts to permeate the Christian discourse often led to the creation of ambiguity and provided a space of contestation that could influence the understanding of the Catholic concepts by the Indigenous audience. | ||
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His Body Will Appear in All of the Mirrors: Explaining Christian Doctrine to the Nahuas in the 1548 <i<Doctrina Christiana</i< |
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After the fall of Tenochtitlan in 1521, the first groups of friars arrived in Mexico to Christianize the native inhabitants of Mesoamerica. This task was anything but easy, as explaining Christian doctrine to the Indigenous people posed both a linguistic and a theological challenge. The need to learn Indigenous languages and to prepare doctrinal materials dedicated specifically to the Christianization of this land was a task that might have seemed almost impossible to conduct in a short period of time, yet by the 1540s, the first printed catechisms (<i<doctrinas</i<) in Nahuatl began to appear. One of the earliest and broadest of these works is the 1548 Dominican <i<Doctrina Christiana en Lengua Española y Mexicana</i<, in which the friars attempted to explain all of the principles of Catholic theology to the Indigenous people. This paper analyses how through highly detailed descriptions and a meticulous choice of vocabulary, the authors strove to impart the tenets of Christian doctrine to the Nahuas in such a way as to make it both fully understandable and as unlikely as possible to be misinterpreted. It points to the sources on which the friars relied while writing the text. The article formulates a theory that the creation of the <i<Doctrina Christiana</i< would not have been possible without the participation of the native speakers of Nahuatl in the project, even though their role in writing the catechism would have had to be hidden from the religious authorities. The Indigenous authors served as cross-cultural bridges in the process of preparing the doctrinal materials. On the one hand, they could therefore help to explain crucial parts of the doctrine to the Indigenous audience. On the other hand, allowing Indigenous concepts to permeate the Christian discourse often led to the creation of ambiguity and provided a space of contestation that could influence the understanding of the Catholic concepts by the Indigenous audience. |
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After the fall of Tenochtitlan in 1521, the first groups of friars arrived in Mexico to Christianize the native inhabitants of Mesoamerica. This task was anything but easy, as explaining Christian doctrine to the Indigenous people posed both a linguistic and a theological challenge. The need to learn Indigenous languages and to prepare doctrinal materials dedicated specifically to the Christianization of this land was a task that might have seemed almost impossible to conduct in a short period of time, yet by the 1540s, the first printed catechisms (<i<doctrinas</i<) in Nahuatl began to appear. One of the earliest and broadest of these works is the 1548 Dominican <i<Doctrina Christiana en Lengua Española y Mexicana</i<, in which the friars attempted to explain all of the principles of Catholic theology to the Indigenous people. This paper analyses how through highly detailed descriptions and a meticulous choice of vocabulary, the authors strove to impart the tenets of Christian doctrine to the Nahuas in such a way as to make it both fully understandable and as unlikely as possible to be misinterpreted. It points to the sources on which the friars relied while writing the text. The article formulates a theory that the creation of the <i<Doctrina Christiana</i< would not have been possible without the participation of the native speakers of Nahuatl in the project, even though their role in writing the catechism would have had to be hidden from the religious authorities. The Indigenous authors served as cross-cultural bridges in the process of preparing the doctrinal materials. On the one hand, they could therefore help to explain crucial parts of the doctrine to the Indigenous audience. On the other hand, allowing Indigenous concepts to permeate the Christian discourse often led to the creation of ambiguity and provided a space of contestation that could influence the understanding of the Catholic concepts by the Indigenous audience. |
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After the fall of Tenochtitlan in 1521, the first groups of friars arrived in Mexico to Christianize the native inhabitants of Mesoamerica. This task was anything but easy, as explaining Christian doctrine to the Indigenous people posed both a linguistic and a theological challenge. The need to learn Indigenous languages and to prepare doctrinal materials dedicated specifically to the Christianization of this land was a task that might have seemed almost impossible to conduct in a short period of time, yet by the 1540s, the first printed catechisms (<i<doctrinas</i<) in Nahuatl began to appear. One of the earliest and broadest of these works is the 1548 Dominican <i<Doctrina Christiana en Lengua Española y Mexicana</i<, in which the friars attempted to explain all of the principles of Catholic theology to the Indigenous people. This paper analyses how through highly detailed descriptions and a meticulous choice of vocabulary, the authors strove to impart the tenets of Christian doctrine to the Nahuas in such a way as to make it both fully understandable and as unlikely as possible to be misinterpreted. It points to the sources on which the friars relied while writing the text. The article formulates a theory that the creation of the <i<Doctrina Christiana</i< would not have been possible without the participation of the native speakers of Nahuatl in the project, even though their role in writing the catechism would have had to be hidden from the religious authorities. The Indigenous authors served as cross-cultural bridges in the process of preparing the doctrinal materials. On the one hand, they could therefore help to explain crucial parts of the doctrine to the Indigenous audience. On the other hand, allowing Indigenous concepts to permeate the Christian discourse often led to the creation of ambiguity and provided a space of contestation that could influence the understanding of the Catholic concepts by the Indigenous audience. |
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It points to the sources on which the friars relied while writing the text. The article formulates a theory that the creation of the <i<Doctrina Christiana</i< would not have been possible without the participation of the native speakers of Nahuatl in the project, even though their role in writing the catechism would have had to be hidden from the religious authorities. The Indigenous authors served as cross-cultural bridges in the process of preparing the doctrinal materials. On the one hand, they could therefore help to explain crucial parts of the doctrine to the Indigenous audience. 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7.399947 |