Academic literature on the topic 'Catholic Church. Diocese of Rome (Italy)'
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Journal articles on the topic "Catholic Church. Diocese of Rome (Italy)"
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Gilley, Sheridan. "Catholic Revival in the Eighteenth Century." Studies in Church History. Subsidia 7 (1990): 99–108. http://dx.doi.org/10.1017/s0143045900001356.
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In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his comparison of the Catholic Regular Orders with the popular preachers of Nonconformity. As the son of a leader of the Clapham Sect, his witness in the matter has its interest for scholars of the Evangelical Revival, and has been echoed by Ronald Knox in his parallel between Wesley and the seventeenth-century Jesuit, Paolo Segneri, who walked barefoot 800 miles a year to preach missions in the dioceses of northern Italy. More recently the comparison has been drawn again by Owen Chadwick, with the judgement that the ‘heirs of the Counter-Reformation sometimes astound by likeness of behaviour to that found in the heirs of the Reformation’, and Chadwick’s volume on the eighteenth-century Popes contains some fascinating material on the resemblances between the religion of the peoples of England and of Italy. An historian of Spanish Catholicism has compared the Moravians and the mission preachers of eighteenth-century Spain, not least in their rejection of modern commercialism, while an American scholar has traced some of the parallels between nineteenth-century Protestant and Catholic revivalism in the United States. Not that Wesleyan historians have been attracted to study the great movements of revival religion in the Catholic countries in Wesley’s lifetime—a neglect which is hardly surprising. One point of origin of the Evangelical revival was among refugees from Roman Catholic persecution, and for all the popular confusion, encouraged by men like Bishop Lavington, between Methodists and Papists, and for all Wesley’s belief in religious toleration and tenderness for certain Catholic saints and devotional classics, he was deeply hostile to the Roman Catholic Church, as David Hempton has recently shown. Yet there are many points of likeness as well as difference between the enthusiasts of Protestant and Catholic Europe, and both these need to be declared if Catholics and Protestants are ever to attempt to write an ecumenical history.
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Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (October 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.
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Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.
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Barna, Daniel Cornel. "EL IMPACTO DEL ARBITRAJE DE VIENA EN LA EPISCOPIA GRECO-CATÓLICA DE CLUJ-GHERLA (SEPTIEMBRE–OCTUBRE 1940)." ANUARUL INSTITUTULUI DE CERCETĂRI SOCIO-UMANE „GHEORGHE ŞINCAI” 25 (April 1, 2022): 57–72. http://dx.doi.org/10.59277/icsugh.sincai.25.06.
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This paper aims to illustrate a difficult period in the history of the Romanian Church United with Rome, namely: the evolution of the Greek Catholic Diocese of Cluj-Gherla in the first two months after the split of Transylvania, as a result of the Vienna Diktat. The purpose of this article is to highlight the consequences that the entry of North-West Transylvania into Hungary had on the Greek Catholic Diocese of Cluj-Gherla; what changes the new administration brings to the United Church. After highlighting the general framework (status, economic situation, the attempt to subordinate the greek-catholic dioceses to the Archdiocese of Esztergom, as well as the pressure on the Greek Catholic believers to change their denomination), the activity of bishop Iuliu Hossu is also presented. Emphasis will be placed on the bishop’s efforts and attempts to stop the abuses of the new authority on the Romanian population, his attempts to mediate conflicts between Romanian and Hungarian leaders, and last but not least the efforts made to manage the administration of the Greek Catholic Diocese in the new political context. The article also presents the situation of educational institutions under the auspices of the United Diocese of Cluj-Gherla, and the difficulties they face as a result of changes in the education system.
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Kajinić, Josip. "Comparative analysis of the spatial organisation of the Catholic Church on the Croatian Adriatic coast. Changes after World War II and perspectives for its future reorganisation." Geoadria 21, no. 2 (January 2, 2017): 183–209. http://dx.doi.org/10.15291/geoadria.15.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Kajinić, Josip. "Komparativna analiza prostorne organizacije Katoličke Crkve na hrvatskoj obali Jadrana. Promjene nakon Drugoga svjetskog rata te perspektive buduće reorganizacije." Geoadria 21, no. 2 (July 18, 2016): 183. http://dx.doi.org/10.15291/geoadria.14.
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This paper outlines the changes in the organisation of the Catholic Church in Istria, Kvarner and Dalmatia after World War II. A detailed analysis of the circumstances that lead to the establishment of the Rijeka Diocese, Archdiocese and Metropolitan Archdiocese, ecclesiastical union of the Istrian region in Croatia, the abolition of the Zadar Metropolitan Archdiocese, the raising of the Split-Makarska Diocese to an Archdiocese, and the establishment of the Split Metropolitan Archdiocese. The principles upon which the Church reorganisation in the spatial sense are considered, and presents new insights, particularly for the Croatian dimension. The second part of the paper gives a comparative analysis of the spatial organisation of the Catholic Church on the Croatian coast of the Adriatic Sea, with other countries. Examples were selected based on compatibility of different factors, with consideration to the historical context of events and their causes. To that aim, specific examples of the church administration in France and Italy are given. Using these examples and documents of church archives and official records and documents of the Catholic Church, this paper gives a final overview of the possibilities for the reorganisation of the church administration on the Croatian Adriatic coast.
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Strong, Rowan. "In Search of Certainty: Scottish Episcopalian Converts to Rome in the Mid-Nineteenth Century." Recusant History 25, no. 3 (May 2001): 511–29. http://dx.doi.org/10.1017/s0034193200030338.
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This paper seeks to identify the developing pre-conversion outlooks of two clerical converts to Roman Catholicism using their own self-explanations as sources. William Maclaurin, an Episcopalian priest and dean of the diocese of Moray, explained himself in a series of letters to John Henry Newman during the 1840s. William Humphrey, a young Aberdonian serving in the diocese of Brechin, related his conversion of 1868 in a little devotional work published in 1896. Using these sources, I will investigate the pre-conversion understanding of Catholicism of these two converts and identify factors which prompted their conversion. What was it about the Catholic Church that was attractive to these potential converts, compared with their existing Anglican allegiance?
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Hill, Christopher. "Episcopal Lineage: A Theological Reflection on Blake v Associated Newspapers Ltd." Ecclesiastical Law Journal 7, no. 34 (January 2004): 334–38. http://dx.doi.org/10.1017/s0956618x00005421.
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Mathew's varied ecclesiastical progress presents a fascinating case study of an episcopate detached from a main-stream Christian community and alerts us to the danger of solely considering ‘episcopal lineage‘ as the litmus test for apostolicity. Mathew was born in France in 1852 and baptised a Roman Catholic; due to his mother's scruples he was soon re-baptised in the Anglican Church. He studied for the ministry in the Episcopal Church of Scotland, but sought baptism again in the Church of Rome, into which he was ordained as a priest in Glasgow in 1877. He became a Dominican in 1878, but only persevered a year, moving around a number of Catholic dioceses: Newcastle, Plymouth, Nottingham and Clifton. Here he came across immorality, and became a Unitarian. He next turned to the Church of England and the Diocese of London, but was soon in trouble for officiating without a licence. In 1890 he put forward his claim to Garter King of Arms for the title of 4th Earl of Llandaff of Thomastown, Co. Tipperary. He renounced the Church of England in 1899 because of vice. After founding a zoo in Brighton, which went bankrupt, he appeared in court in connection with a charge of embezzlement. He then became a Roman Catholic again, now as a layman.
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Dobos, Fabian. "Le risorse finanziarie della Diocesi di Jassy al tempo del vescovo Domenico Jaquet, OFM Conv. (1895-1903)." DIALOG TEOLOGIC XXIV, no. 47 (June 1, 2021): 93–107. http://dx.doi.org/10.53438/aifw7779.
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The present study presents briefly the main economic problems the Diocese of Iasi, which was founded on June 27, 1884, had been facing. At the end of the nineteenth century, the rapid increase of the number of Catholics led the diocese leaders to build new larger churches and enlarge the old ones. In this sense, the second bishop of Iaşi, Mons. Dominic Jaquet, a Swiss native, has sought funding in various Western countries. This bishop also took close care of the good progress of the Catholic schools within the diocese of Iaşi (the diocesan and Franciscan seminary, the Cipariu Institute, the Primary School of Iaşi, etc.). In order to cover all these expenses, Bishop Jaquet asked for financial help from both his church superiors and civil authorities. Thus, if the main financial support came from the superiors of the Congregation De Propaganda Fide in Rome, other aid for Catholics in Moldova came from France, through the Association Propagation de la Foi, which had its headquarters in Lyon. Also, the help of the Catholics from the diocese of Iaşi came both from the Romanian government and the one from Vienna.
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Concas, Daniela. "Liturgical renovation of modern churches in Rome (Italy)." Resourceedings 2, no. 3 (November 12, 2019): 39. http://dx.doi.org/10.21625/resourceedings.v2i3.623.
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At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult.It’s between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy).The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces.The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below.Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.
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Pibaev, Igor. "The principle of secularism of the state in the decisions of the Constitutional Court of Italy: all roads lead to Rome." Sravnitel noe konstitucionnoe obozrenie 29, no. 5 (2020): 56–73. http://dx.doi.org/10.21128/1812-7126-2020-5-56-73.
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The main characteristics of the European approach to the understanding of state secularism in many respects is based on the interpretations of Article 9 of the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms by the European Court of Human Rights are, on the one hand, private freedom of faith, civil and political equality of citizens regardless of their confession, and non-discrimination, and on the other, the autonomy of religious communities from the state and the non-interference of religious organizations in public governance. The article shows the special way these values were implemented in the Italian state from the moment of drafting and adoption of the Constitution in 1947 to the present time. We analyze the judgments of the Constitutional Court of Italy interpreting articles 2, 3, 7, 8, 17, 19 and 20 of the Constitution of Italy on freedom of faith and the relationship between the Roman Catholic Church and other religious communities of Italy with state authorities of the Republic of Italy. The author underlines the characteristic features of Italian secularism, including the principle of “bi-lateralization” providing for the possibility of combining the principle of separation of church and state with the bilateral agreement between the state and religious communities. In the article we try to answer to the questions of how, after the revision of the Lateran Concordat in 1984, the position changed of the Catholic religion, which previously was the state religion, and what role the Constitutional Court of Italy played in this change. Finally, the author concludes that the judgments of the Constitutional Court of Italy de jure promoted centrality and impartiality of all confessions to a great extent, but de facto the problem of realization of the principle of equality still exists, with the Roman Catholic Church preserving its dominant position in political life.
Dissertations / Theses on the topic "Catholic Church. Diocese of Rome (Italy)"
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Sénié, Jean. "Entre l'aigle, les Lys et la tiare : les relations des cardinaux d'Este avec le royaume de France (environ 1530 - environ 1590), entre diplomatie et affirmation de soi." Thesis, Sorbonne université, 2019. http://www.theses.fr/2019SORUL128.
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Ma recherche porte sur l’action diplomatique et religieuse des cardinaux d’Este et sur leur rôle de médiateurs entre l’Italie et la France. L’objectif est de faire apparaître les fondements géopolitiques de leur action, en prenant soin de faire ressortir les différentes échelles de leur action. L’emprise territoriale des cardinaux d’Este se manifeste, en effet, par l’existence de relais italiens et français. La présence d’Ippolito II d’Este et de Luigi d’Este est étudiée aussi bien sous l’angle de leur présence matérielle que sous celui de leur participation aux enjeux politiques du temps. La recherche s’inscrit à la croisée de plusieurs historiographies. Tout d’abord, elle cherche à affiner la connaissance de la sociologie des cardinaux au XVIe siècle. Ensuite, elle reprend les apports de l’histoire des relations internationales pour revenir sur le rôle des deux cardinaux d’Este comme supports de la couronne française à Rome et médiateurs pontificaux à la cour de France, et étudier leurs pratiques. Enfin, l’analyse vise à reprendre la catégorie d’humanisme chrétien, conceptualisée par Erasme, pour voir si elle constitue une ligne directrice de leur conduite religieuse. En prêtant attention à leur démarche sur la scène internationale, l’étude vise également à montrer que se dessine une identité catholique qui n’est pas hétérodoxe, mais s’insère bien dans la plus stricte orthodoxie confessionnelle. En revanche, la traversée des monts entraîne des réajustements sur le plan de l’expression et de la représentation de la foiMy research focuses on the d’Este cardinals’ diplomatic and religious actions and on their role as mediators between Italy and France. My objective is to uncover the geopolitical foundations of their actions whilst highlighting the different scales thereof. The territorial emprise of the d’Este cardinals is actually revealed by the existence of Italian and French relays. I study the presence of Ippolito II and Luigi d’Este both in terms of their material presence and their participation in the political stakes of the time. This research combines multiple forms of historiography. First, it develops the existing knowledge of the cardinals’ sociology in the sixteenth century. It then considers contributions from the history of international relations and how they pertain to the roles of the two d’Este cardinals as supporters of the French crown in Rome and pontifical mediators in the French court and studies their methods. I conclude by analysing Christian humanism as conceptualised by Erasmus to see whether it constitutes a guideline for their religious conduct. By examining their modus operandi on the international scene, this thesis argues that a Catholic identity is emerging which is not heterodox, but rather which fits into the strictest denominational orthodoxy. Nevertheless, crossing the mountains leads to readjustments in manners of expressing and representing the Catholic faith
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Caponi, Matteo. "Una chiesa in guerra. La diocesi di Firenze (1911-26)." Doctoral thesis, Scuola Normale Superiore, 2010. http://hdl.handle.net/11384/86026.
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Sénié, Jean. "Entre l'aigle, les Lys et la tiare : les relations des cardinaux d'Este avec le royaume de France (environ 1530 - environ 1590), entre diplomatie et affirmation de soi." Electronic Thesis or Diss., Sorbonne université, 2019. http://www.theses.fr/2019SORUL128.
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Ma recherche porte sur l’action diplomatique et religieuse des cardinaux d’Este et sur leur rôle de médiateurs entre l’Italie et la France. L’objectif est de faire apparaître les fondements géopolitiques de leur action, en prenant soin de faire ressortir les différentes échelles de leur action. L’emprise territoriale des cardinaux d’Este se manifeste, en effet, par l’existence de relais italiens et français. La présence d’Ippolito II d’Este et de Luigi d’Este est étudiée aussi bien sous l’angle de leur présence matérielle que sous celui de leur participation aux enjeux politiques du temps. La recherche s’inscrit à la croisée de plusieurs historiographies. Tout d’abord, elle cherche à affiner la connaissance de la sociologie des cardinaux au XVIe siècle. Ensuite, elle reprend les apports de l’histoire des relations internationales pour revenir sur le rôle des deux cardinaux d’Este comme supports de la couronne française à Rome et médiateurs pontificaux à la cour de France, et étudier leurs pratiques. Enfin, l’analyse vise à reprendre la catégorie d’humanisme chrétien, conceptualisée par Erasme, pour voir si elle constitue une ligne directrice de leur conduite religieuse. En prêtant attention à leur démarche sur la scène internationale, l’étude vise également à montrer que se dessine une identité catholique qui n’est pas hétérodoxe, mais s’insère bien dans la plus stricte orthodoxie confessionnelle. En revanche, la traversée des monts entraîne des réajustements sur le plan de l’expression et de la représentation de la foiMy research focuses on the d’Este cardinals’ diplomatic and religious actions and on their role as mediators between Italy and France. My objective is to uncover the geopolitical foundations of their actions whilst highlighting the different scales thereof. The territorial emprise of the d’Este cardinals is actually revealed by the existence of Italian and French relays. I study the presence of Ippolito II and Luigi d’Este both in terms of their material presence and their participation in the political stakes of the time. This research combines multiple forms of historiography. First, it develops the existing knowledge of the cardinals’ sociology in the sixteenth century. It then considers contributions from the history of international relations and how they pertain to the roles of the two d’Este cardinals as supporters of the French crown in Rome and pontifical mediators in the French court and studies their methods. I conclude by analysing Christian humanism as conceptualised by Erasmus to see whether it constitutes a guideline for their religious conduct. By examining their modus operandi on the international scene, this thesis argues that a Catholic identity is emerging which is not heterodox, but rather which fits into the strictest denominational orthodoxy. Nevertheless, crossing the mountains leads to readjustments in manners of expressing and representing the Catholic faith
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Basera, Michael. "The mission of the church as family: implementing the ecclesiology of the African Synod (1994) in the Catholic Diocese of Masvingo." Thesis, 2021. http://hdl.handle.net/10500/27721.
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Bibliography: leaves 221-244The purpose of this thesis is to examine the mission of the ‘Church as family’ and to explore its implications in terms of levels of inclusion and participation of church members in the Catholic Diocese of Masvingo. The background of the study is the 1994 African Synod that suggests the ecclesiology of the mission of the ‘Church as family.’ The study helps the Catholic Diocese of Masvingo to evaluate the implementation of the ideal of the mission of the ‘Church as family’ and draw implications for nuclear, single parent, child-headed, reconstituted and extended families within the church. The study explores Shorter’s culture model to examine how cultural practices, symbols, values and belief systems can be used as an analytic framework for the human dimension of the church. A qualitative research methodology that involves 36 participants in semi-structured interviews, three focus group discussions in urban, semi-urban and rural parishes and participant observation was used to collect data from parishioners, priests and religious of the Catholic Diocese of Masvingo. The study reveals that each family type contributes to Evangelisation as proclamation of the Good News and inculturation differently thereby enriching the ideal of the mission of the ‘Church as family.’ Furthermore, the study shows that guilds, associations and commissions help to strengthen families through spiritual, psychological, social and economic support. Findings also indicate that the Trinity is the theological foundation of the family and it finds acceptance in African communal setup. Family types in Masvingo Diocese are analysed using the notion of the Trinity to show that dignity, equality and respect among family types can be used to strengthen the ideal of the mission of the ‘Church as family.’ At pastoral level, economic, social and cultural obstacles to family ministry stand as a challenge to the full implementation and realisation of the ideal of the mission of the ‘Church as family’. In the light of the research, recommendations for mission strategies were suggested at different levels that involve Diocesan administration, priests, religious, catechists and parish leaders. Recommendations for further researches were also suggested for areas that seem to be important yet outside the scope of this study. The theological, pastoral, and cultural issues raised in this study combine to help the Catholic Diocese of Masvingo to become an authentic expression of the mission of the ‘Church as family’ of God.
Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
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Parker, Timothy Kent 1967. "The modern church in Rome : on the interpretation of architectural and theological identities, 1950-80." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-12-2306.
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Modern religious architecture is studied and understood inadequately, partly because modernity has been considered antithetical to religious practice and belief, and partly because studies of modern religious architecture have typically sidelined its distinctively religious aspects. Furthermore, would-be interpreters have lacked an adequate interpretive framework for the modern and religious identities that together characterize modern religious architecture. Thus, the problem is rooted both in history and theory: the solution requires 1) an interdisciplinary approach to the historical context of modernity that can properly situate such buildings in architectural and religious terms, and 2) a hermeneutic that is sufficiently rich to address the religious content, yet fluid and modest enough to be fruitful even from outside such theology-laden contexts.
As identity is largely a matter of mainstream practice, the historical setting for this research is a significant but non-experimental context: post-WWII Rome. This period is marked by both a multifaceted identity crisis with distinctive political, architectural and theological aspects, and the Second Vatican Council (1962-65) that marked a shift in Catholicism’s attitude towards modernity. The chief interpretive concept offering sufficient richness and fluidity to address modern religious architecture is mediation, relevant to both religious identity (especially on beauty and sacrament) and the identity of modern architecture (especially on ornament).
The main interlocutors here are Hans Urs von Balthasar (1905-88), Karsten Harries (1937-), Oleg Grabar (1929-), and Jacques Maritain (1882-1973). The hermeneutic framework is forged and tested through formal and phenomenological analyses of four post-WWII Catholic churches in Rome that are exemplary of four modes of mediation: 1) San Giovanni Bosco (1952-59), by Gaetano Rapisardi: critique; 2) San Gregorio VII (1959-61), by Paniconi and Pediconi: updating; 3) San Policarpo (1960-67), by Giuseppe Nicolosi: retrieval; 4) Sancta Maria Mater Ecclesiae (1965-70), Luigi Moretti’s unbuilt “Chiesa del Concilio”: invention. These analyses also reveal four distinct forms of ornament — material, tectonic, geometric, and spatial — that are discernible largely through a reconsideration of ornament as defined primarily through its mediating function. The conclusion evaluates the fecundity of the hermeneutic and suggests possibilities for further research.text
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Blažek, Ondřej. "Proměny diskurzů českého katolického exilu v Itálii 1962-1969." Doctoral thesis, 2017. http://www.nusl.cz/ntk/nusl-368449.
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This thesis deals with events during the Czech Catholic exile in Italy with a focus on the 1960's. It provides a closer look at the institutional and discursive changes that took place at the time of the Second Vatican Council (1962-1965) and the subsequent stay of Cardinal Josef Beran in Rome (1965-1969). The work focuses mainly on the development of the publishing house Christian Academy, the Velehrad Center and the Nepomucenum Papal College where the leading figures of Czech Catholic exile, mostly priests, worked. By using the method of historical discourse analysis the work studies how the pro-conciliary orientation which defined itself in opposition towards conservative tendency in the Church became increasingly predominant in the exile environment. Last but not least, the work also shows how the form of Catholic exile discourse in Italy was influenced by the changing relationship between papal diplomacy and Communist Czechoslovakia.
Books on the topic "Catholic Church. Diocese of Rome (Italy)"
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Manzo, Michele. Papa Giovanni vescovo a Roma: Sinodo e pastorale diocesans nell'episcopato romano di Roncalli. Cinisello Balsamo, Milano: Edizione paoline, 1991.
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Manzo, Michele. Papa Giovanni vescovo a Roma: Sinodo e pastorale diocesana nell'episcopato romano di Roncalli. Torino: Edizioni Paoline, 1991.
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Midili, Giuseppe. La riforma liturgica nella Diocesi di Roma: Studio in prospettiva storica e pastorale (1956-1975). Roma: CLV edizioni liturgiche, 2018.
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D'Angelo, Augusto. All'ombra di Roma: La diocesi tuscolana dal 1870 alla fine della seconda guerra mondiale. Roma: Edizioni Studium, 1995.
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Benvenuti, Sergio. I principi vescovi di Trento fra Roma e Vienna, 1861-1918. Bologna: Il Mulino, 1988.
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1649-1730, Benedict XIII Pope, and Catholic Church. Concilio romano, 1725, eds. Das Concilio romano 1725: Anspruch und Symbolik einer päpstlichen Provinzialsynode. Münster: Rhema, 2012.
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Cuggiò, Nicolò Antonio. Della giurisdittione e prerogative del vicario di Roma: Opera del canonico Nicolò Antonio Cuggiò segretario del tribunale di sua eminenza. Roma: Carocci, 2004.
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Maria, Chiabò, Ranieri Concetta, Roberti Luciana, and Archivio vaticano, eds. Le Diocesi suburbicarie nelle "visitae ad limina" dell'Archivio segreto vaticano. Città del Vaticano: Archivio vaticano, 1988.
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Blet, Pierre. Le clergé de France, Louis XIV et le Saint-Siège de 1695 à 1715. Città del Vaticano: Archivio Vaticano, 1989.
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Pierre, Blet. Le clergé de France, Louis XIV et le Saint Siège de 1695 à 1715. Città del Vaticano: Archivio vaticano, 1989.
Find full textBook chapters on the topic "Catholic Church. Diocese of Rome (Italy)"
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Pasquier, Michael. "French Missionary Priests and Borderlands Catholicism in the Diocese of Bardstown during the Early Nineteenth Century." In Borderland Narratives. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054957.003.0007.
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An examination of the experiences of French missionary priests in the trans-Appalachian West adds a new layer of understanding to places ordinarily associated with the evangelical Protestant revivals of the Second Great Awakening. Their experiences of material deprivation, physical hardship, spiritual suffering, and lay opposition to ecclesiastical authority prompted some of them to reconsider what it meant to be a Catholic missionary in the early American republic, a context quite different from the one they envisioned. Many had difficulties relating their premigratory expectations of the missionary priesthood to their actual experiences of life within a borderlands diocese constructed by church officials in Rome thousands of miles away from the local populations, regional histories, and geographic obstacles that the foreign clergy would come to know intimately over the course of the early nineteenth century. As church leaders in the United States and Rome gradually broke up the Diocese of Bardstown during the antebellum period, French missionary priests realized that their dreams of establishing a nationwide institutional church and saving the peoples of an entire continent always clashed with the goals of other interest groups in the backwoods of Kentucky.
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Mülke, Markus. "Ancient Classics and Catholic Tradition through Time and Space." In The Visigothic Kingdom. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463720632_ch17.
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Martin, Bishop of Braga, is of importance not only in the reign of the Suebi. He also influenced the Visigothic reign years before its Arian King Liuvigild completed his military submission of Galicia. Martin’s activities beginning from the middle of the sixth century, during the conflict between Arians and the Catholic Hispano-Roman church on the Iberian Peninsula, promoted once again the classical tradition, as well as the theological traditions of Christian doctrines from late antiquity. He supported his initiatives through a wide-ranging, ‘international’ network with Gallia, Italy/Rome, and the Greek East/Constantinople.
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Wiemer, Hans-Ulrich, and John Noël Dillon. "A Heretic King: Religious Diversity And The Imperative Of Orthodoxy." In Theoderic the Great, 331–78. Yale University Press, 2023. http://dx.doi.org/10.12987/yale/9780300254433.003.0010.
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This chapter considers religious issues during Theoderic the Great's reign. First, the chapter describes the specific church to which the Goths adhere to—the Homoean church. This church is based on the Homoean creed, which defines the relationship between God the Father and God the Son as “similar” (homoios in Greek). The chapter then turns to the Catholic Church during Theoderic's reign, to which the vast majority of his approximately six million Italian subjects belong to. Next, the chapter chronicles the Laurentian schism, during which time Rome harbored two popes—Symmachus and Laurentius. To conclude, the chapter discusses yet another major religious group residing in Theoderic's Italy—the Jews.
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Viroli, Maurizio. "A Religion That Instills Hope." In As If God Existed, translated by Alberto Nones. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691142357.003.0022.
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This chapter focuses on Croce's Storia d'Europa. The Storia d'Europa appeared in a cultural context in which concern over the establishment of totalitarian religions stimulated free consciences to search for salvation in a renewed and rediscovered religious conception of life. It is no surprise that in terms of international public opinion, Storia d'Europa was enthusiastically received. However, the doctrine of the religion of liberty encountered tough opposition from the church in Italy. The journal Civilità Cattolica devoted four articles to the Storia d'Europa to demonstrate that it was an antiphilosophical and antireligious work that attacked “the Catholicism of the church of Rome.” Giovanni Papini (1881–1956), a fervent Catholic and a devout son of the Holy Mother Church, accuses Croce of posing as the prophet of a new religion that sought to destroy Catholicism.
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Timms, Colin. "Apostolic Vicar of North Germany 1709-1728." In Polymath of the Baroque, 101–36. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195154733.003.0005.
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Abstract When Steffani left Rome in April 1709 he had been bishop of Spiga for over two years and had just been appointed apostolic vicar of north Germany. He was eager to devote the rest of his life to the Catholic Church and expected his costs to be covered by income from benefices. The remainder of this biography is therefore concerned above all with his work for the church in northern Germany, his financial problems, and his attempts to solve them. But it also explores his dealings with friends and relations in Italy and his involvement, during the last twenty years of his life, with music, musicians, and music lovers—for he continued to be interested in music right to the end.
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Davis, Paul K. "Lepanto 7 October 1571." In 100 Decisive Battles, 194–98. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195143669.003.0046.
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Abstract From the late fifteenth century, Spain was the dominant power in Europe. The wealth garnered from the Spanish colonies in the Americas was the foundation of its military might, and the fact that Charles I of Spain was also ruler of the Holy Roman Empire meant that Spain controlled much of western Europe. This included the Netherlands and Austria, along with claims to lands on the Italian peninsula. Charles saw the Roman Catholic faith as the glue to hold all this together, but he had his share of rivals. Catholic France had no desire to see Charles further empowered as the champion of the Catholic Church, and Pope Clement VII feared anyone with sufficient political power to challenge his authority. Further, France also had claims to Italian possessions that contradicted Spain’s. Thus, Pope Clement sought to challenge Charles by organizing his rivals into the Holy League of Cognac, but this was defeated in May 1527 when Charles’s forces captured and sacked Rome. After bribing his main naval competitor, Genoa, Charles gained control of the western Mediterranean as well. In 1530, Charles forced Pope Clement to recognize him both as Holy Roman Emperor and king of Italy.
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Davis, Paul K. "Pavia." In Besieged, 50–52. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0016.
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Abstract The relationship between the pope and the kingdom of the Franks started in 756. Pepin III, known variously as “the Short” and “the Great,” responded to a call from Pope Stephen II to save Rome from depredations by the Lombards, the population that dominated the northern Italian peninsula. The amity on which this response was based rested on Stephen’s support and blessing of Pepin’s deposition of the last king of the Merovingian dynasty, Childeric III, in 751. That initiated dose ties between politics and religion in the Frankish lands, for Pepin and his heirs were to hold the title of patricius Romanus and protect the Catholic Church from spiritual and temporal threats. Thus, in 755 Pepin marched his army into Italy to capture the city of Pavia and stop the aggressive actions of the Lombard King Aistul£ As soon as he returned to France, however, Aistulf again threatened Rome. Pepin returned in 756, defeated Aistulf again, and is reported to have promised the pope possession of a large portion of the Italian peninsula. When Aistulf died shortly thereafter, he was replaced by Desiderius, who promised to respect papal authority and possessions. That he did not do.
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Davis, Paul K. "Pavia 773-774." In 100 Decisive Battles, 106–9. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195143669.003.0026.
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Abstract The relationship between the pope and the kingdom of the Franks started in 756. Pepin III, known variously as “the Short” and “the Great,” responded to a call from Pope Stephen II to save Rome from depredations by the Lombards, the population that dominated the northern Italian peninsula. The amity upon which this response was based rested on Stephen’s support of Pepin’s deposition of the last king of the Merovingian dynasty, Childeric III, in 751, and the blessing for that action that Stephen bestowed upon Pepin in 754. This began close ties between politics and religion in the Frankish lands, for Pepin and his heirs were to hold the title of patricius Romanus and protect the Catholic Church from spiritual and temporal threats. Thus, in 755, Pepin marched his army into Italy to capture the city of Pavia and stop the aggressive actions of the Lombard King Aistulf. As soon as he returned to France, however, Aistulf was again threatening Rome. Pepin was back in 756, defeated Aistulf again, and is reported to have promised the pope possession of a large amount of the Italian peninsula. When Aistulf died shortly thereafter, he was replaced by Desiderius, who promised to respect papal authority and possessions. That he did not do.
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Davis, Paul K. "Vienna." In Besieged, 101–4. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0031.
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Abstract Just as the weakened condition caused by Byzantine-Persian hostility had opened the door for Islam to break out of Arabia in the seventh century, Europe in the 1520s presented to a potential outside aggressor a wonderful opportunity. It was political rivalry in Europe that made the Continent susceptible. King Francis I of France and Charles V, Holy Roman Emperor, argued and fought over land that today is the Franco-German frontier, as well as control over northern Italy. France had a powerful military based on artillery and heavy cavalry. Charles, as head of the Habsburg family, controlled not only the Holy Roman Empire (which consisted of Austria and parts of whatever countries bordered it) but also Spain, whose military power was based on the tercio, a phalanx of pikemen supported by smaller contingents of soldiers each armed with the arquebus, a matchlock musket. Against these formations cavalry made no impression, as France discovered when the two armies met at Pavia in northern Italy in 1525. Francis not only was defeated, he was taken prisoner. During and after his captivity he plotted revenge and pondered on possible allies. Charles was enjoying his military success, but was bothered by Pope Clement VII. Although technically the Holy Roman Empire was the defender of the Catholic Church, just who was the senior partner had been a point of contention since Charlemagne took on the job in 800. Clement resented Charles controlling so much of Italy, since before his accession to the papacy Clement had been the wealthy and powerful Giulio de Medici. Thus, Clement’s attitude toward Charles translated into a lack of political and religious support in dealing with the rise of the Protestant Reformation. Thus, Charles had his hands full with rivals in Rome and France, and in his own backyard.
Conference papers on the topic "Catholic Church. Diocese of Rome (Italy)"
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Pirjevec, Jože. "“The sole catholic church allied with nazism”: the Ljubljana diocese during World War II." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_02.
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With the words quoted in the title of the presentation, Friedrich Rainer, the Carinthian Gauleiter, characterized the conduct of Bishop Gregorij Rožman and his Catholic clergy during the Second World War in the Province of Ljubljana. This paper endeavours to fathom the underlying motivations behind this political alignment, which triggered a violent civil war in occupied Slovenia in 1941 that tragically tore the Slovenian nation apart – a legacy that can still be felt today. To comprehend the mindset of the Slovenian clergy, it is essential to look at the historical role of the Catholic Church in shaping Slovenian national and cultural identity throughout the 19th and first half of the 20th century. In a predominantly agrarian society, the Catholic clergy assumed multifaceted roles, encompassing spiritual, educational, political and economic functions, underpinned by the conviction that they were the sole interpreters of the nation. To be a true Slovenian was equated with being Catholic. With the beginning of the occupation and the partitioning of Slovenia among the aggressors – Germany, Italy and Hungary – in 1941, the emergence of a Liberation Front, led by the Communists was perceived by the Church in the Province of Ljubljana as a direct challenge to the established social order. Deeming this emerging movement as the paramount adversary of both God and the nation, Bishop Rožman opted to fight it, even if it entailed forging an alliance with fascist Italy and later the Third Reich. This paper will delve into the intricacies of this dynamic process, including the role of the Vatican in its evolution.