Spaces of Space-making: Diaspora Fundraising by the Nineteenth-Century Irish Catholic Church
Spaces of Space-making: Diaspora Fundraising by the Nineteenth-Century Irish Catholic Church
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空间创造的空间：十九世纪爱尔兰天主教会的侨民筹款
DOI：
10.1093/jvcult/vcad007
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发表时间：
2023
影响因子：
0.3
通讯作者：
Roddy S
中科院分区：
文献类型：
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作者：
Roddy S
在1829年解放后的世纪里，爱尔兰建造了3000多座天主教堂，正如许多历史学家所证实的那样，1850年后“虔诚革命”时期建造的教堂在规模、精致程度和“宏伟”方面都有了显著的增加。[1]这些越来越宏伟的建筑物必须以某种方式支付，虽然教会找到了多种新的方式来利用其居民会众的捐款，[2]但是，鉴于从19世纪40年代起向北美的移民数量惊人，显然转向了获得现金更丰富的爱尔兰天主教侨民的资源。[3]正如一位爱尔兰西部的主教在世纪之交所指出的那样，到那时，在他的教区出生并生活在美国的人比在教区本身出生的人还要多，这一事实加剧了这样做的必要性。[4]从爱尔兰移民那里筹集资金的最常见和最有利可图的手段之一是牧师募捐之旅，其中男性宗教人员，单独或以小组形式工作，花数月甚至数年的时间穿越移民城镇，以帮助爱尔兰的特定个人建筑项目。让人想起几个世纪以来方济各会的“请求”做法，即修士乞求施舍以维持自己的生活，5这一新的国际化现象的程度可能最好地体现在以下事实中：1850-1900年期间在爱尔兰建造的19座天主教大教堂中，至少有16座部分由一次或多次海外募捐图尔斯旅行资助。因此，虽然小教堂（甚至是大教堂）可能是一个紧密团结的当地社区的资源，但一组国际演员经常帮助它实现。因此，这些自称为神职人员的“乞丐”的扩散强调了本次圆桌会议中其他人所确定的“天主教大西洋”和日益跨国的爱尔兰天主教会的重要性，因为该机构在爱尔兰的结构在很大程度上取决于该岛以外的持续人际关系和财务参与。当时，爱尔兰的天主教礼拜场所在一定程度上是爱尔兰天主教“场所”意识扩大的产物。然而，这些海外收集图尔斯之旅还有很多其他的东西可以告诉我们爱尔兰天主教的空间动态。这篇文章将集中在我所谓的
More than 3000 Catholic churches were built in Ireland in the century after the granting of Emancipation in 1829, with, as many historians have affirmed, a notable augmentation in the scale, elaboration and ‘magnificence’of those constructed in the ‘devotional revolution’period after 1850. 1 Such increasingly grand edifices had somehow to be paid for, and while the Church found multiple new ways to tap into contributions from its resident congregations, 2 there was also, in light of astounding levels of outward migration to North America from the 1840s onwards, a demonstrable turn towards accessing the resources of the more cash-rich Irish Catholic diaspora. 3 The fact that, as one West of Ireland bishop noted around the turn of the century, there were by then more people born in his diocese living in the US than in the diocese itself, compounded the necessity of doing so. 4 One of the most common and lucrative means of fundraising from Irish emigrants was the clerical collecting tour, wherein male religious personnel, working either alone or in small groups, spent months and even years traversing migrant cities and towns in aid of particular individual building projects in Ireland. Reminiscent of the centuries-old Franciscan practice of ‘questing’, which saw friars begging for alms to support themselves, 5 the extent of the newly internationalized phenomenon is perhaps best demonstrated by the fact that of the 19 Catholic cathedrals built in Ireland in the period 1850–1900, at least 16 were in part funded by one or more overseas collecting tours. Thus, while a chapel (and even a cathedral) may have been a resource for a tight-knit local community, an international set of actors frequently helped it to come to fruition. The proliferation of these self-described clerical ‘beggars’ therefore underscores the significance of what others in this roundtable have identified as a ‘Catholic Atlantic’and an increasingly transnational Irish Catholic Church, since the institution’s very fabric in Ireland depended in large part on sustained interpersonal and financial engagement beyond the island. Spaces of Catholic worship in Ireland were in part products of an expanded sense of Irish Catholic ‘place’, then. However, these overseas collecting tours have much else to tell us about the spatial dynamics of Irish Catholicism. This essay will focus on what I am calling