Twenty-four chronologies, grouped by subject area. The groups below are a navigational aid, not a claim about the subjects. Projects listed together are not thereby asserted to share a programme, an alliance, an origin or an identity — several of them are opposed to each other, and the datasets document that with sources. Each chronology stands on its own.
The Catholic Church
Movements, institutions and disputes inside the Catholic Church — traditionalist opposition, charismatic renewal, liberation theology, and the Latin American episcopate they all argue about. Grouped by the institution whose history they belong to, not by any shared position within it.
Society of Saint Pius X
The traditionalist priestly society founded by Marcel Lefebvre and its relationship with the Holy See — from Écône 1988 to the 2026 rupture, with the full episcopal genealogy of the traditionalist lines.
1908–presentTFP / Plinio Corrêa de Oliveira
The lay traditionalist movement founded in 1960 — the campaigns, the 1985 CNBB note, the succession dispute, and the two branches of today: the Heralds of the Gospel and the IPCO.
1967–presentCatholic Charismatic Renewal
The Catholic Charismatic Renewal from the 1967 Duquesne Weekend to CHARIS — with the Brazilian movement: Rahm and Dougherty, Canção Nova, Shalom, the CNBB's 1994 guidelines and the media wave.
1960s–presentLiberation Theology
The Latin American theological movement — Medellín, Gutiérrez, the Vatican instructions, the martyrs and the later reception — with a map of where its story happened.
1955–presentCELAM
The Latin American bishops' council as an institution — the five General Conferences (Rio to Aparecida), the assemblies, presidencies and reforms; the interpretation wars live in the TL project.
1882–presentKnights of Columbus
The Catholic fraternal benefit society founded in New Haven in 1882 by Bl. Michael McGivney — the Order’s growth and papal relations, and the documented conflict with organized anti-Catholicism in the United States: the fabricated “bogus oath”, the libel trials that answered it, and the Ku Klux Klan of the 1920s.
The Latin American left
The regional forums where left-wing parties and politicians of Latin America and the Caribbean meet — two distinct bodies, with different founders, memberships and forms, that are routinely conflated and are documented separately here.
Foro de São Paulo
The conference of left-wing parties and organizations of Latin America and the Caribbean: every meeting, member parties, presidencies, legislatures and courts — with a year-by-year map of the region.
2019–presentGrupo de Puebla
The progressive forum of individuals founded in Puebla 2019 — encuentros, declarations, CLAJUD — and the documented disambiguation from the Foro de São Paulo, with which it is constantly conflated.
Esoteric and perennialist currents
The Traditionalist School of René Guénon and Frithjof Schuon — a twentieth-century current of ideas about a perennial philosophy, and the initiatic order that grew out of it. These are chronologies of that school's own history, not of the religious traditions its authors wrote about.
Tariqa Maryamiyya
The Sufi order of Frithjof Schuon and the Traditionalist School (Guénon–Schuon perennialism) — and its documented connections to Catholic traditionalism and to Brazil.
1540–presentPerennialism
The Traditionalist School as a movement of ideas — Guénon's corpus, the journals, Evola's political adaptation and its receptions, and the academic institutionalization of the perennial philosophy.
Marian apparitions and the Church's judgments
Reported apparitions of the Virgin Mary, and what Church authority actually did about each one. These chronologies record two different kinds of thing and never confuse them: who reported what and when, and which bishop or dicastery ruled and when, citing the act. They do not assert that any apparition took place. Each carries a chart of how far its case got — local inquiry, the bishop's judgment, referral to Rome — in which “no ruling found” is kept distinct from “ruled against” and from “never went there”.
Our Lady of Guadalupe
The Tepeyac account of 1531 and the documentary record behind it — Nican Mopohua, the 1556 Bustamante controversy, the 1666 Informaciones — with the historicity dispute carried as a live disagreement between named scholars, not settled.
1806–1947Our Lady of Grace — the Miraculous Medal
The 1830 Rue du Bac reports and the medal struck from them — with the attestation chain made explicit: Catherine Labouré stayed publicly anonymous for life, and the account reached the Church through her confessor.
1826–2016Our Lady of La Salette
The 1846 Alpine apparition, approved by the bishop of Grenoble in 1851 — and the separate Holy Office condemnations of Mélanie's expanded “secrets” in 1915 and 1923, kept apart from it because they judge a different object.
1854–2024Our Lady of Lourdes
The 1858 grotto reports, Bishop Laurence's 1862 decree, and the Medical Bureau — where the datable events are the bishops’ recognition acts for individual cures, and the cure counts are attributed to the Sanctuary that keeps them.
1881–2017Our Lady of Fátima
The 1917 Cova da Iria reports and the 1930 pastoral letter that judged them — with the anticlerical First Republic before, the memoirs that attest much of it retrospectively, and the Roman acts named for what each actually is.
1901–2023Our Lady of Tears
The apparitions reported to Amália Aguirre in Campinas around 1929–30 — where no Church judgment on the apparitions has been located, and the recognitions devotional literature reports are recorded as reported, without the documents.
1676–2026Our Lady of Grace of Cimbres
The 1936 reports at Cimbres, in Xukuru territory in Pernambuco — no diocesan ruling from the period has been found, and the diocese’s own 2021 pastoral letter calls itself the Church’s first response.
1981–presentMedjugorje
The apparitions reported since 1981 and every Church act about them — the 1991 Zadar “non constat”, the delivered-but-unpublished Ruini report, and the 2024 nihil obstat whose own text says it does not declare the phenomenon supernatural.
1717–presentNossa Senhora Aparecida
The image found in the Paraíba do Sul in 1717 and the honours that followed — coronation, patronage of Brazil, the basilica — where the earliest account dates from 1757 and honours are recorded as honours, never as findings.
1531–2017Saints
The canonization paths of the seers themselves — Juan Diego, Catherine Labouré, Bernadette Soubirous, Francisco and Jacinta Marto — recorded as dated Church judgments about persons, which is not the same as authenticating an apparition.
Jesus of Nazareth and the relics
The life of Jesus of Nazareth as the Gospels, ancient historians and modern scholars date it, and the objects venerated as his relics — each one's first appearance in the record, the tests run on it, the acts of Church authorities about it, and where it is kept today. As in the apparition chronologies, an act of cult is recorded as what it is, never as a ruling on authenticity.
Intellectual biographies
Chronologies of individual authors whose trajectories cross several of the other projects — documented as lives and works, with contested characterizations attributed, never adjudicated.
Olavo de Carvalho
Self-taught philosopher, polemicist and central reference of the Brazilian New Right, earlier a journalist — his life and works, and reception pages for the philosophers his 585-lecture course engaged most.
1896–1978Gustavo Corção
Brazil’s leading Catholic conservative columnist — the conversion, the rupture with Alceu Amoroso Lima, Permanência and the regime years — with the contested characterizations attributed on all sides, and no rupture asserted that the sources do not document.
1907–1968Mário Ferreira dos Santos
The self-published Brazilian philosopher of the Enciclopédia das Ciências Filosóficas — his life, the works whose very years the sources dispute, and a posthumous revival driven largely by one admirer, with every volume count attributed and none asserted.
How these sites work
- Verifiability over completeness Every entry cites its sources; uncertain dates carry a visible ? flag rather than a guess.
- Neutrality by attribution Contested characterizations are attributed — who says so, when — with sources across the spectrum, labeled for perspective.
- Durable evidence References are archived in the Wayback Machine and volatile documents vaulted, so citations stay checkable for years.
- Radical simplicity One JSON dataset, one zero-dependency compiler, plain HTML on GitHub Pages. Nothing that will be unbuildable in five years.
- Open correction All data is public JSON in public repositories — corrections against primary sources are welcome as issues or pull requests.
What's next
Candidate chronologies — the Partido dos Trabalhadores, the Fórum Social Mundial, the Brazilian New Right and more — are tracked as issues in the portal repository. Suggestions welcome.