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116:(1582–83), but Pérez de Bocanegra continued his practice by avoiding literal translations and separating the Spanish and Quechua passages in his works. He and the Jesuits also disputed how to use Andahuaylillas; the Jesuits wished to make his parish a Quechua-language training center similar to the Aymara one they had established in
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Ritual formulario, e institucion de curas, para administrar a los naturales de este reyno, los santos sacramentos del baptismo, confirmacion, eucaristia, y viatico, penitencia, extremauncion, y matrimonio, : con aduertencias muy
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Ritual, formulario, e institución de curas para administrar a los naturales de este reyno, los santos sacramentos del baptismo, confirmacion, eucaristia, y viatico, penitencia, extremauncion, y matrimonio: con aduertencias muy
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from
Spanish, which were free of heterodox implications, while Bocanegra preferred to draw on the rich imagery of the Andean linguistic resources. The Jesuit position became official at the
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there from c. 1599–1611, serving as choir-book corrector from 1598-1604, during the episcopacy of
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as one of the most important experts in the local languages and ways of life. He taught Latin at the
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about how to translate
Christian terminology into native languages. Jesuits favored
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to paint the ornate murals inside, for which the church is sometimes called "the
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Pérez de
Bocanegra is best known for the publication of a work entitled
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As a
Franciscan, Pérez de Bocanegra was sometimes in conflict with the
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223:(Berkeley and Los Angeles: University of California Press, 1968).
73:. He served as examiner general for the native languages
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Pérez de
Bocanegra was a parish priest in this church in
49:Pérez de Bocanegra established himself in the
160:. Lima: Geronymo de Contreras, 1631. 720 pp.
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67:Cathedral of Santo Domingo
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166:John Carter Brown Library
57:in Lima before moving to
28:Juan Pérez de Bocanegra,
298:Quechua-language writers
61:. He then served as the
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233:Juan Pérez de Bocanegra
130:Hanacpachap cussicuinin
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217:Robert M. Stevenson
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177:Notes
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