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1
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.
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Isetti, Giulia, Elzbieta Agnieszka Stawinoga, and Harald Pechlaner. "Pastoral Care at the Time of Lockdown: An Exploratory Study of the Catholic Church in South Tyrol (Italy)." Journal of Religion, Media and Digital Culture 10, no. 3 (November 18, 2021): 355–81. http://dx.doi.org/10.1163/21659214-bja10054.
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Abstract In order to assess the impact of covid-19 on catholic pastoral care, an exploratory study was conducted in South Tyrol (Italy) by administering an online survey to parish priests and laypeople with an office within the local Diocese. With reference to the lockdown period, the research aimed to investigate: (1) how pastoral care was delivered; (2) changes in the use of ict within religious activities; and (3) the vision of the future for the Church in a mediatized world. Respondents believe that: (1) pastoral activities have slowed down, even though contact with the faithful was kept up through phone or the Internet; (2) the level of digitalization of the parishes has increased; however, the communication was mostly one-way and top-down. Finally, results show that (3) attitudes towards digital media are divergent: they are perceived as having the potential to either strengthen or weaken the relationship between the Church and the faithful.
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Malahovskis, Vladislavs. "POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA." Via Latgalica, no. 2 (December 31, 2009): 78. http://dx.doi.org/10.17770/latg2009.2.1610.
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The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.
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Trequattrini, Patrizio. "The Church and national issues in the context of Italian-Romanian relations (19th century). Some considerations." Journal of Church History 2022, no. 1 (June 1, 2022): 17–34. http://dx.doi.org/10.24193/jch.2022.1.2.
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Abstract: The article resumes the most important moments of the relations between Italian and Romanian religious authorities. Beginning from the end of the 18th century, it underlines the importance of Holy Congregation “De Propaganda Fide” in order to start religious and cultural relations between Italy and Romania. Congregation missionary effort in the Romanian room and Greek-Catholic Transilvanian “élites peregrinatio” to Rome had as a result a strong religious and cultural connection that would determine the birth of powerful “topoi” in Romanian imagery: Ancient Rome and Popish Rome images, together with ecclesiastical Romanian élites debut as national élites. Romanian Churches and Romanian political ruling class, the last one affirmed in the middle of the 19th century, led the process of national unity till the end of World War I.
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Alzati, Cesare. "1721. Făgăraș. Considerazioni in margine." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (December 30, 2022): 7–24. http://dx.doi.org/10.24193/theol.cath.2022.01.
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"1721. Făgăraș. Marginal considerations. With Stefan Báthory’s crowning in 1571, the headquarters of the Romanian Church in Transylvania was established by the will of the ruler in Alba Iulia, prince’s city. Based on this decision, a special institutional visibility was conferred on the hierarch and those who followed ""Romanam Videlicet Graecam Religionem"", which by their confession were to be excluded from participating in the political ruling of the principality. This central position of the Romanian Hierarch was not questioned even during the seventeenth century, which was marked by the strong pressures exerted on the Romanians and their Church by the Protestant Powers to get them on the reform side. At the end of that century, Transylvania has been taken out of the Turkish vasality by the Holy Roman Empire and between 1697-1701 the leader of the Romanian Church, Atanasie Anghel, joined the communion with the Church of Rome. After the Roman-Catholic episcopal seat was restored in Alba Iulia, Atanasie Anghel’s successor was driven away from the Capital and in 1721 his headquarters was set in Făgăraș, on the outskirts of Transylvania. Although since 1737 the Episcopal headquarters of the diocese has been transferred to Blaj (Little Rome), the indication of Făgăraș in the title has been preserved until today, and only from 1853 was the reference to Alba Iulia. The rank of Major Archeparchy now acquired by the Romanian United Church allows a redefinition of the Archeparchy’s title, which fully honors the extraordinary history of this church, whose origins lead us to the centuries of late antiquity when Christian Basilicae appeared in Pannonia and Illyricum, which in the sixteenth and seventeenth centuries facing the Protestant powers professed with courage their faith, and in 1697-1701 declared the Union with Rome, and which in the last century, facing the totalitarian atheocracy, kept loyal the Union of usque ad sanguinis effusionem. Keywords: United Romanian Church, Ecclesia Valachorum, Stefan Báthory, Alba Iulia, Synod, 1698, Kollonics Card. Lipót, Făgăraș, United Romanian Eparchy, Inochentie Micu Klein, Blaj, Major Archeparchy "
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Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.
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An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
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Nagy, Kornél. "Between Lwów and Rome: Armenians in Transylvania and Armenian Catholic Archeparchy of Lwów (1681-1691)." Lehahayer 10 (December 19, 2023): 77–104. http://dx.doi.org/10.12797/lh.10.2023.10.03.
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In 1988, the renowned Polish-Armenian church historian Gregorio (Grzegorz) Petrowicz published a book in Italian about the history of the Armenian Catholic Archbishopric (1686-1954) in Lwów (Lemberg; now Lviv, Ukraine). In his book, he dedicated a subchapter to the church-union of Armenians in Transylvania in the late 17th century, principally based on the documents kept at the Historical Archive of the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide) in Rome. At the same time, the scholarship has analyzed this book critically during the past two decades, and unfortunately, his subchapter proved to be very sketchy and poorly elaborated. His argumentations, however, regarding the history of the Armenians in Transylvania were based upon old, obsolete books published in the 19th and 20th centuries. Therefore, my article also deals with this problem from an ecclesiastical-historical perspective concerning the church-union of the Armenians in Transylvania. Furthermore, my study also aims primarily at analyzing the role of the Armenian Catholic Archiepiscopacy in Lwów in creating the process of the church-union of the Armenians in Transylvania in the years 1681- 1691. With regards to the methodology of my article, it is mere critical analysis focusing upon the incomplete as well as newly discovered manuscript sources kept in archives in Armenia, Austria, Hungary, Italy, Romania, and the Vatican.
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Drenik, Simona. "Restitution of Istria's Treasures from Italy to Slovenia: The State of International Law and Practice." Res novae: revija za celovito znanost 2, no. 2 (2017): 135–76. http://dx.doi.org/10.62983/rn2865.172.5.
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The aim of this paper is to address international law aspects of the issue of restitution of around 100 cultural treasures from Italy to Slovenia, taking into account contemporary international law and recent developments of state practice. The artworks were evacuated by Italy from Koper (Capodistria), Izola (Isola) and Piran (Pirano) in 1940 to be protected before the war, however, after the Second World War Italy refused to returned them to the places of their origin. Many of these artifacts were taken from Catholic Church parishes, monasteries or belonged to the Diocese of Koper. The purpose of this study is to identify applicable standards and procedures which could serve to encourage all actors involved, mainly Slovenian and Italian authorities, but also private owners, to move this outstanding issue from the standstill. A main conclusion of this study is that both States should search for a compromise, mutually acceptable solution by applying international treaties, including the principle of territorial provenance, but also several practical techniques and various contemporary state practice. One possible solution would be to reach an agreement that UNESCO Intergovernmental Committee for Promoting the Return of Cultural Property to Its Countries of Origin or Its Restitution in Case of Illicit Appropriation would facilitate negotiations or mediate the case. Another option might be that other actors, i.e. Diocese of Koper, Franciscans or Minorites, would undertake negotiations regarding the restitution of particular, most important artworks.
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Hagerty, James M. "Habemus Ducem: Archbishop Hinsley’s Appointment to Westminster, 1935." Recusant History 29, no. 1 (May 2008): 124–41. http://dx.doi.org/10.1017/s0034193200011882.
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Arthur Hinsley was born in 1865 at Carlton, near Selby, in Yorkshire. Educated and trained for the priesthood at St. Cuthbert’s College, Ushaw, and the Venerable English College, Rome, he was ordained for the Diocese of Leeds in 1893 and immediately returned to Ushaw as a professor. In 1898 he became a curate at St. Anne’s Church, Keighley and from 1900 to 1904 was the founding headmaster of St. Bede’s Grammar School, Bradford. Following a disagreement with Bishop William Gordon of Leeds he was incardinated into the Diocese of Southwark in late 1904 and served as rector at Sutton Park near Guildford and at Sydenham. In 1917 Hinsley was appointed Rector of the Venerabile and in 1928 was sent to Africa as Apostolic Visitor charged with assessing and reporting on the state of Catholic missionary education in the British colonies. While in Africa he remained Rector of the English College but resigned from this post in 1930 when he was appointed as the first Apostolic Delegate to the British colonies in Africa. He remained in Africa until an attack of paratyphoid forced him to retire and return to Rome in 1934. On his retirement he was given a sinecure as a Canon of St. Peter’s Basilica. Hinsley had been created a Domestic Prelate to Pope Benedict XV in 1917 when he was appointed to the Venerabile. In 1926 he was consecrated titular Bishop of Sebastopolis and when he returned to Africa in 1930 he became titular Archbishop of Sardis.
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Lewin, Alison Williams. "“Cum Status Ecclesie Noster Sit”: Florence and the Council of Pisa (1409)." Church History 62, no. 2 (June 1993): 178–89. http://dx.doi.org/10.2307/3168142.
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Of all the divisions and crises that the Catholic church endured in its first fifteen hundred years of existence, none was so destructive as the Great Schism (1378–1417). For forty years learned theologians and doctors of canon law argued over whether the pontiff residing in Rome or in Avignon was the true pope. The effects of the schism upon the highly organized administration of the church were disastrous, as were its effects upon society in general. Countless clerics fought over claims to benefices with appointees from the other obedience; the revenues of the church, quite impressive in the mid-fourteenth century, shrank precipitously; and opportunistic rulers especially in Italy did not hesitate to wage private wars under the banner of one or the other papacy, or to prey upon the actual holdings of the church.
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Empey, Mark. "State intervention in disputes between secular and regular clergy in early seventeenth-century Ireland." British Catholic History 34, no. 2 (September 27, 2018): 304–26. http://dx.doi.org/10.1017/bch.2018.25.
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The success of the Counter-Reformation in Ireland following the restoration of the Catholic hierarchy was a remarkable achievement. Between 1618 and 1630 Rome made a staggering nineteen episcopal appointments in a kingdom that was ruled by a Protestant king. Documenting the achievements of the initial period only paints half the picture, however. The implementation of the Tridentine reforms and the thorny issue of episcopal authority brought the religious orders into a head-on collision with the secular clergy. This protracted dispute lasted for a decade, most notably in the diocese of Dublin where an English secular priest, Paul Harris, led a hostile attack on the Franciscan archbishop, Thomas Fleming. The longevity of the feud, though, owed at least as much to the intervention of Lord Deputy Sir Thomas Wentworth as it did to the internal tensions of the Catholic Church. Despite Wentworth’s influential role, he has been largely written out of the conflict. This article addresses the lacunae in the current historiography and argues that the lord deputy’s interference was a decisive factor in exacerbating the hostilities between the secular and regular clergy in early seventeenth-century Ireland.
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Pace, Enzo. "The Catholic Charismatic Movement in Global Pentecostalism." Religions 11, no. 7 (July 13, 2020): 351. http://dx.doi.org/10.3390/rel11070351.
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This article deals with Catholic Charismatics in Italy. The brief description of the case study gives a chance to make some more general comments on what is happening under the sacred canopy of Global Catholicism where the Spirit blows, and furthermore in relation with so-called Global Pentecostalism. In other words, my working hypothesis includes the following statements: (a) Catholic Pentecostalism constitutes a variant of a more global phenomenon, which seems to challenge the organizational model of historic Christian churches. (b) The study of the Italian case is interesting because its story shows the extent to which Pentecostalism questions the Roman form of Catholicism. Elsewhere in the world, the development of the phenomenon has not encountered the same difficulties as it did in Italy. Indeed, in some cases (Brazil and the Philippines), it has been supported and accepted as a sign of new religious vitality. From this point of view, Rome is relatively far away. The Roman–Tridentine model governed by the clergy resists in Italy, while it appears weaker where the Spirit blows wherever it wants. The Charismatic movement was gradually brought back to the bed of ecclesial orthodoxy after a long persuasive work carried out by bishops and theologians towards the leaders of the movement itself. However, despite this ecclesification/clericalization process, the charismatic tension remains, and the expectation for a pneumatic church constitutes an implicit form of criticism of the Roman form of Catholicism.
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Scott, Karen. "St. Catherine of Siena, “Apostola”." Church History 61, no. 1 (March 1992): 34–46. http://dx.doi.org/10.2307/3168001.
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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
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Pruneri, Fabio. "‘The catechism will save society, without the catechism there is no salvation’: Secularization and Catholic Educational Practice in an Italian Diocese, 1905–14." Studies in Church History 55 (June 2019): 511–29. http://dx.doi.org/10.1017/stc.2018.21.
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Compulsory public education in Italy came into being almost simultaneously with the process of national unification. From the outset, the liberal ruling class was faced with the old-established educational tradition of the church, and historians of education have explored the process of the secularization of education. This article sheds light on how decisions of the hierarchy and the pope, especially during the early twentieth century, were translated into practical pastoral action, noteworthy in some cases for a surprising modernity in the means used. The article focuses on the dioceses of northern Italy and in particular that of Bergamo, a populous agricultural centre then undergoing rapid industrialization. Using diocesan archive materials and the press of the period, it focuses on new forms of pastoral work, particularly those directed at teaching the catechism by means of societies for children and young people, catechism competitions and slide shows. The results obtained using this approach challenge the perception of Catholicism as intransigent on this issue.
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Kavvadia, Maria. "The outbreak of new diseases in an era of religious and spiritual crisis:." Mos Historicus: Critical Review of European History 1, no. 1 (April 23, 2023): 59–78. http://dx.doi.org/10.12681/mh.34277.
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The paper examines how the humanist physician and later professor of medicine at the great Universities of Italy, Girolamo Mercuriale of Forlì (1530-1606), addressed the issue of new diseases in medical as well as religious-social terms in his medical book De arte gymnastica (Venice, 1569), while he served as the personal physician of Cardinal Alessandro Farnese (1520-1589). Mercuriale's medical gymnastics, as a medical method for the treatment of new diseases, stands out as paradigmatic, on the one hand, of the scientific-medical culture of mid-sixteenth century Rome and, on the other hand, the political-religious strategies of the Catholic Church regarding the control of body culture in the context of the Counter-Reformation.
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Deutscher, Thomas. "The Growth of the Secular Clergy and the Development of Educational Institutions in the Diocese of Novara (1563–1772)." Journal of Ecclesiastical History 40, no. 3 (July 1989): 381–97. http://dx.doi.org/10.1017/s0022046900046534.
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The Counter-Reformation initiated a long period of growth in the numbers of the secular and religious clergy of Catholic Europe. Mario Rosa has observed that in Italy the clerical population reached its peak in the first half of the eighteenth century, when Montesquieu described the peninsula as a ‘monk's paradise’, and that it declined thereafter as reformist governments attempted to curb the religious orders and restrict new ordinations to the priesthood. According to Rosa, in the early eighteenth century the Italian Church had a ‘plethora’ of poorly trained priests who lived on the meagre sums provided by their patrimony and sought to improve their lot by obtaining benefices and endowments. In spite of the efforts of the hierarchy to improve clerical education, Rosa continues, Italian seminaries lacked adequate resources to train the great numbers of clerics.Rosa's observations about the expanding ecclesiastical population before the mid-eighteenth century are borne out by statistical evidence to be found in the archive of the northern diocese of Novara, where numbers of secular or diocesan priests tripled between the early seventeenth century and the middle of the eighteenth. The purpose of this paper is to analyse the composition of the Novarese priests and to test the applicability of Rosa's observations about the economic status and education of the Italian clergy to the diocese of Novara.
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Yusim, Mark. "Machiavelli and Guicciardini on the Fate of Renaissance Italy." Novaia i noveishaia istoriia, no. 6 (2022): 28. http://dx.doi.org/10.31857/s013038640020724-4.
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By the early sixteenth century Italy was the richest, most prosperous and advanced country in Europe, the centre of the Catholic world. Yet, it was the scene of wars fought by neighbouring powers for dominance of the peninsula. On the one hand, paradoxically, they contributed to a sharpening of the proto-national consciousness, fuelled also by the historical memory of the former greatness of ancient Rome. On the other hand, the cultural and political situation called for a reflection on the immediate situation and the fate of the country. This problem was most clearly expressed in the writings of the Florentines Niccolò Machiavelli and Francesco Guicciardini, including their polemics on whether Italy would have benefited from unification under one of its states, what was the role of the Church in its history, and finally whether the Renaissance heyday foreshadowed the tragic events of the early modern period. Both thinkers were supporters of a republican order, yet both were forced by circumstances to collaborate with the Medici family. Machiavelli, in his famous treatise The Prince, expresses hope for the unification of Italy under the Medici; Ghicciardini, in his Maxims and Meditations (Ricordi) and in his commentaries on Machiavelli's History of Rome by Titus Livy, is more sceptical; in his view, the Renaissance prosperity of Italy owes much to her polycentrism. These texts are well known and have been evaluated in various ways and are still controversial to this day.
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Firpo, Massimo. "Rethinking “Catholic Reform” and “Counter-Reformation”: What Happened in Early Modern Catholicism—a View from Italy." Journal of Early Modern History 20, no. 3 (May 24, 2016): 293–312. http://dx.doi.org/10.1163/15700658-12342506.
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There are now a number of ways to describe the phenomena which come under the umbrella of innovations in Roman Catholicism in the early modern period including “Counter Reformation”; “Catholic Reformation” and “Early Modern Catholicism.” After a brief survey of the various labels used by scholars over the last half century or more, this article seeks to rehabilitate the use of the label “Counter Reformation” in the light, particularly, of the determining role played by the Holy Office (aka Roman Inquisition) in shaping the Catholic Church down to Vatican ii (1962-65). A key role in this was played by Gian Pietro Carafa, who was made head of the congregation of the Holy Office at its foundation in 1542 and who became pope as Paul iv in 1555. During the key decades from the 1540s to 1570s the Inquisition in Rome set the agenda and by means, not only, of a series of trials of prominent members of the clerical establishment whom they regarded as their enemies, succeeded in intimidating their opponents. In doing so they also subverted episcopal authority, whose strengthening had been a watchword at the Council of Trent.
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Tkachuk, Ruslan. "THE THEOLOGICAL VIEW OF THEODORE SKUMYNOVYCH ON THE REASONS OF DECAY OF THE ORTHODOX EAST IN THE WORK "PRZYCZYNY PORZUCENIA DISUNIEY PRZEZACNEMU NARODOWI RUSKIEMU PODANE" (1643)." Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no. 31 (2022): 85–91. http://dx.doi.org/10.17721/1728-2659.2022.31.17.
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In the article it is researched the polemical work of former Father Superior of St. Michael cloister in Kyiv Theodore Skumynovych "Przyczyny porzucenia Disuniey przezacnemu narodowi ruskiemu podane" (1643); it is disclosed the view of the writer on the reasons of decay of the orthodox East, stated the used stylistic devices in book. In his work Theodore Skumynovych substantiated his thought that separation of the East church from Rome caused the decay of the countries, in which one took up the principal positions. Idealizing the age of unity of church, the writer contrastingly opposed the glorious Christian past of Syria and it's tragic present. Criticizing the Greek clergy for rejection to dialog of consolidation with Rome, the polemicist narrated about the horrible tragedy of Catholics, which happened in Constantinople in 1182 year. Theodore Skumynovych turned his eyes also on church's life of Egypt, Libya, Numidia, Germany, France, Hungary, Italy. The writer rated Ukraine to the same category of countries as England, Denmark, Sweden, to which Lord revealed His mercy and long suffering, because believed in their conversion to Catholicism. Explaining the reasons of spiritual regress of the countries of the Eastern Church, the polemicist concerned the tragic milestone of history of Ancient Rus. As the decay of Byzantine empire, the author analyzed the military and political troubles of Rus in the context of catholic conception of history, in which prosperity of the nations depended on the obedience to the authority of Pope. The flourishing of Ancient Rus, which took place at the times of the Kyiv prince Volodymyr and Yaroslav the wise, Theodore Skumynovych attributed with following of the Kyiv metropolitanate the lead of the Church of Rome. On the contrary, the spread of Michael Cerularius's schism in Rus provoked God's anger, which exhibited in fratricidal war, the occupation of its land by the Golden Horde and the Duchy of Lithuania.
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Delić, Ante. "U misiji Sv. Stolice kod Ante Pavelića i Josipa Broza Tita." Crkva u svijetu 54, no. 2 (June 21, 2019): 176–200. http://dx.doi.org/10.34075/cs.54.2.2.
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The Vatican had never recognized the Independent State of Croatia (henceforth ISC) in accordance with its traditional policy of not giving recognition to the countries formed in war until hostilities cease and peace treaties come into effect. However, a few months after the declaration of the ISC, the Holy See sent an apostolic visitor to the Croatian Catholic episcopate in Zagreb, Dr. Ramiro Marcone, a monk from the Benedictine abbey in Montevergine, Italy. Marcone was accompanied by his secretary, Dr. Giuseppe Masucci, also a Benedictine monk. The two men lived in Zagreb until the end of the ISC in 1945 but also stayed for some time after that. In accordance with their duties, Marcone and Masucci were in contact with the archbishop of Zagreb, Alojzije Stepinac, on a daily basis and were thus well-informed about numerous issues of the time, especially those pertaining to the relationship between the Catholic Church and the government of ISC. The Catholic hierarchy headed by archbishop Stepinac, welcomed the proclamation of ISC and throughout the war expressed their belief that the Croatian people had the right to its own independent state. Abbot Marcone and his secretary Masucci acted in synergy with archbishop Stepinac. In accordance with his mission Marcone submitted reports to the Holy See while his secretary Masucci kept notes in his diary. One can observe Masucci's constant work on saving the persecuted, specially Jews from his diary (which has two different versions in Croatian translation). After the end of ISC, Masucci and Marcone were under strict surveillance and control of the secret service of the new communist regime which considered the Catholic Church an enemy of the state and openly persecuted it with the intention of destroying it. Abbot Marcone travelled to Rome on 10 July 1945 and the Yugoslav authorities denied him re-entry. His secretary Masucci also left Yugoslavia on 20 March 1946 after constant pressure from the new administration and was also denied re-entry.
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Alexander, John. "Shaping Sacred Space in the Sixteenth Century: Design Criteria for the Collegio Borromeo's Chapel." Journal of the Society of Architectural Historians 63, no. 2 (June 1, 2004): 164–79. http://dx.doi.org/10.2307/4127951.
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In this article, I present a newly discovered, late-sixteenth-century design drawing for the chapel of the Collegio Borromeo, in Pavia, Italy, and investigate it in the context of contemporary Catholic ecclesiastical architecture. Historiographically, the period is dominated by the church of the Gesù, in Rome, interpreted as a typological paradigm characterized by austere architecture and restrained decoration. This view is called into question by the Collegio's chapel. The initial design (represented by the drawing) drew from ancient sources in order to achieve spatial complexity. The realized chapel is spatially simpler, but ornately ornamented and decorated. The chapel differs from what is considered the norm, but is the chapel an anomaly, or are traditional understandings of the Gesù invalid? On investigation, it becomes evident that patrons may have established a number of criteria for their churches, but architects had a degree of freedom in designing them. In few if any contemporary cases, however, was architectural severity a goal for Catholic churches. With the example of the Collegio's chapel, these findings take on greater significance: the patron, Carlo Borromeo (1538-1584), was one of the most important in the history of ecclesiastical architecture. The chapel's architect, Pellegrino Tibaldi (1527-1596), restored, renovated, and built numerous sacred spaces for Borromeo. What they achieved demonstrates that Catholic reformers of the latter half of the sixteenth century sought architectural magnificence for buildings dedicated to the worship of God.
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Gacka, Bogumił. "The Mission of the Neocatechumenal Way in Times of Covid-19." Studia Theologica Varsaviensia 60, no. 1 (December 13, 2022): 37–50. http://dx.doi.org/10.21697/stv.11380.
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We know that there are many studies, many interpretations of the coronavirus, many scientists and politicians who are studying the coronavirus and its consequences in the aftermath of the pandemic. The Holy See has also set up a task force dedicated to this study:
“To embrace hope, to embrace the human family.” On 20th March, 2020, Pope Francis asked the Dicastery for Promoting Integral Human Development (DSSUI) to create a Commission, in collaboration with other Dicasteries of the Roman Curia and other institutions, to express the Church's concern and love for the entire human family in the face of the COVID-19 pandemic, especially through the analysis and reflection on the socio-economic and cultural challenges of the future and the proposal of guidelines to address them.
In 2020 Anne Case, the Professor of Economics and Publics Affairs at Princeton University, and Angus Deaton, winner of the 2015 Nobel Prize in economics, the Professor of Economics and International Affairs at Princeton University and Presidential Professor of Economics at the University of Southern California, have published their highly important book Death of Despair and the Future of Capitalism. Death of despair from suicide, drug overdose, and alcoholism are rising dramatically in the Western European countries and in the United States of America. In 2018, there were 158,000 deaths of despair in the US, the same number as in 2017. Deaths of despair is called by Anne Case and Angus Deaton the despair epidemic. Long before the arrival of COVID-19, the lives of European and Americans had been disintegrating with deaths from suicide, drug overdose and alcoholic liver disease rising year on year. The despair epidemic and the COVID epidemic make a challenge for American and European capitalism. “COVID is a worldwide pandemic, affecting rich and poor countries, while deaths of despair, although not exclusively American, are much more serious in the US than in other rich countries.” Why is capitalism failing so many? What’s the economy got to do with it? Could the reason for this phenomenon be hidden in a fragmented approach to the human person? Could it be that Capitalism does not pay attention to the true reality of the human person, who is at once, in his or her existence a unity of physiological (material), mental, and spiritual reality not fragmented? The human person whom an economy and indeed any business seeks to serve, is not only the exteriority but also the interiority at once. The person remains the subject of both experiences given from interior and from exterior. A concentration on both kinds of experience which in fact constitute the integral experience of the human person is called for. The same discernment is given by economist Anne Case and Nobel Prize winner Angus Deaton in their statement that “capitalism is an immensely powerful force for progress and for good, but it needs to serve people and not have people serve it.”
The world is experiencing a catastrophe, thus according to Prof. Case and Prof. Deaton capitalism needs to be better monitored and regulated.
Why is lack of religiosity and the decline in churchgoing a problem? One answer is that, over long enough periods of time, religiosity responses to the social and economic environment. In poor countries around the world, especially in Asia and Africa, almost everyone identifies as very religious, but religiosity is lower in richer industrialized countries, particularly in Western Europe. The argument ̶ the secularization hypothesis ̶ is that as education spreads, as incomes rise, and as the state takes over many functions of the church, people turn away from religion. Put crudely, people need religion more in more hostile environments. This would fit the American states, where those with lower incomes and less supportive state governments have a higher fraction of religious people. It would also explain why it is true that, while more religious people do better than less religious people on many outcomes ̶ they are happier, less likely to commit crimes, less likely to abuse drugs and alcohol, and less likely to smoke ̶ more religious places ̶ including US states ̶ do worse on the same outcomes. Religion helps people do better, and they espouse religion in part because their local environment is difficult. When religiosity falls over time, it is the people side of this story that applies, and people lose the benefits that religion brings.
The mission families are grateful to Kiko Argüello and Carmen Hernández for the Neocatechumenal Way they have brought, which is an inestimable gift. According to the iniciators of the Way true communion goes further than any notion of time, place and danger. The mission families experienced this communion with power during this time of pandemic isolation. The growing apostolic faith is the concrete answer to the problems of our life in this time of Covid-19.
The prophetic words of Pope Paul VI are realized particularly in the mission of the Catholic Church in times of Covid-19 within the Neocatechumenal Way. Saint Paul VI, in the audience to the Neocatechumenal Communities on 8th May, 1974, said: “We greet the group of priests and lay people who represent the movement of the Neocatechumenal Communities - here we see post-conciliar fruits! - gathered in Rome from many dioceses throughout Italy and other countries. […] How great is the joy, how great is the hope, which you give us with your presence and with your activity! […] To live and foster this re-awakening is what you call a kind of ‘post baptism’, which can renew in our contemporary Christian communities the effects of maturity and depth which were achieved in the early Church during the period of preparation for Baptism. You do this afterwards. `Before' or `after' is secondary, I would say. The fact is that you aim at the authenticity, fullness, coherence and sincerity of Christian life. And this is a very great merit which, I repeat, consoles us enormously.”
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Zuccotti, Susan. "Cardinal Pietro Boetto: A Life of Service to the Society of Jesus, the Catholic Church, and the People of Genoa." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 616–41. http://dx.doi.org/10.1163/22141332-00704006.
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Cardinal Pietro Boetto, archbishop of Genoa from 1938 until his death in 1946, was an unusual Jesuit priest in several respects. First, although from humble origins, trained in seminaries other than the most prestigious Jesuit institutions, and not given to complex theological writings, he rose through the ranks of the Society’s administration to attract the notice of Pope Pius xi and be elevated to the cardinalate in 1935. The elevation was in itself highly unusual, given standard Jesuit policy and the expressed reluctance of the order’s Superior General Włodzimierz Ledóchowski at the time. Equally unexpected is the fact that the Jesuit Father Pietro Tacchi Venturi, the pope’s liaison with Mussolini, furnished intriguing background testimony about the elevation itself, which provides new insight into the pope’s policies and modes of operation. Finally, Cardinal Boetto was unusual for the clandestine assistance to Jews and anti-Fascists he provided as archbishop during the German occupation, for the broad range of rescue activities he allowed to his heroic secretary don Francesco Repetto and other priests, and for the wide-spread support networks that resulted throughout Northern and Central Italy. This article tells the story of a competent administrator with immense hidden skills and profound humanity. Sources include the memoirs of Boetto’s aide, Brother Giovanni Battista Weidinger; a biography by his associate Father Arnaldo Lanz; testimony by don Francesco Repetto; documents in the Archivum Romanum Societatis Iesu in Rome and the Archivio Diocesano di Genoa; and secondary studies by historians interested in the Second World War and the rescue of Jews in Genoa.
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Benvegnù, Damiano. "The Dialogues Bioregional Project: Landscape Ecology in Central Italy from the Sixth Century to the Present." Semantic Metadata, Humanist Computing, and Digital Humanities 6, no. 1 (December 31, 2019): 69–85. http://dx.doi.org/10.5399/uo/hsda.6.1.5.
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Pope Gregory I (r. 590-604), commonly known as Saint Gregory the Great, is celebrated for re-organizing both the institutional and liturgical life of the Roman Catholic Church; for instigating the first recorded large-scale mission from Rome to England; and for his writings. Among these, a distinct importance has been attributed to his “Dialogues,” a collection of four books of miracles, signs, wonders, and healings carried out by then little-known holy men, which represent a portion of central Italy as a sacred space where the Christian God is present in both human and non-human form, while also interacting with the environment by performing landscaping functions. This article outlines the “Dialogues Bioregional Project,” a digital, interdisciplinary interface on Italian landscape ecology which would promote dialogues between scientists and humanists as well as provide a modeling tool for environmental and cultural awareness. Shaped around the “Dialogues” of Pope Gregory I, this digital humanities project explores continuities and discontinuities between the socio-political and ecological history of a specific section of Italian territory, a set of multidisciplinary environmental narratives (from c. 600 AD to the present), and local communities. My aim is to introduce readers to the ecological potentials of Gregory’s book and thus prompt scholars interested in the environmental humanities and the integration of biophysical and analytical approaches with humanistic and holistic perspectives to become part of the “Dialogues Bioregional Project” and collaborate in its further development.
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Samofatov, Mykhailo. "ITALIAN VECTOR OF US POLITICS DURING THE PRESIDENCY OF JOHN KENNEDY." American History & Politics: Scientific edition, no. 16 (2023): 70–79. http://dx.doi.org/10.17721/2521-1706.2023.16.6.
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The article is devoted to the changes in the US foreign policy towards Italy during the presidency of John Kennedy (1961-1963). The study examines two main aspects of American-Italian relations of the specified period: the formation of Italian governments based on a center-left coalition, as well as relations in the energy sphere. Particular attention is paid to the personification of foreign policy and the use of American-Italian communication channels outside the US Embassy in Rome. The purpose of the article is a comprehensive study of the Italian policy of the United States during the presidency of John Kennedy. From a methodological point of view, the research is based on historical-genetic, descriptive methods, critical analysis of sources, as well as methods of researching the history of international relations. This made it possible to highlight the Italian vector of the US foreign policy and place it in the general context of the international policy of the Cold War era. The scientific novelty of the study consists of the systematization of the US foreign policy towards Italy in the European context with the involvement of sources and literature that were not previously used in domestic historiography. Conclusions. US foreign policy towards Italy during the presidency of J. Kennedy focused on the problem of ensuring the political stability of Italian governments, as well as the country’s Euro-Atlantic course. The defining characteristic of this policy was the emphasis on supporting the democratic foundations of Italy’s domestic policy, ensuring the electoral support of the Italian population, as well as support from the Catholic Church. The new vision proposed by the US president made it possible to carry out a timely renewal of Italian politics, as well as to propose a new political model for other Western European countries. The culmination of J. Kennedy’s Italian policy was a visit to Rome and the Vatican as part of a European tour in 1963, which provided public support for his policy and contributed to improving the image of the USA in Europe. Thus, J. Kennedy’s Italian policy was in the context of his pan-European policy and correlated with the problem of European unity within the EEC and NATO.
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Vellut, Jean-Luc. "New Publication About the C.I.C.M. Archives." History in Africa 24 (January 1997): 433–36. http://dx.doi.org/10.2307/3172044.
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The Scheut Archive is housed in a remote Roman suburb. Intriguingly enough, it was not mentioned in Lajos Pàsztor's repertory of church archives in Italy, vol. 7 of the UNESCO series, Guide to the Sources of the History of Africa, published in 1983. One explanation for this neglect might be that the archive was not fully operational by then. These circumstances no doubt partly explain why, despite exemplary conservation and classification, this collection has up to now been insufficiently tapped by scholars. Contributing factors may have been the discredit unfortunately thrown on traditional written sources by a number of modern “Africanists,” as well as widespread ignorance among English-speaking scholars of the intricacies of Roman Catholic bureaucracies. In fact, whatever their cultural background, historians wanting to burrow their way into the massive collection of Scheut papers should brace themselves for a period of initiation in the intricacies of two overlapping multinational Church organizations.On the one hand, the Scheut congregation, as a separate institution, was established in 1862. It had its headquarters at Scheut, on the outskirts of Brussels, with a superior general in charge. It also had representation in Rome, but its main activities were carried out in its territorial branches (“provinces”) established first in the Far East and later in the Congo, each under the authority of a provincial. This organization maintained a dense internal and external network of communication within the hierarchy itself, as well as with government administrations, other religious bodies, etc. Like any organization, it knew rules and procedures, but also conflicts among various power blocs.
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Bartyzel, Jacek. "Nacjonalizm włoski — pomiędzy nacjonalitaryzmem a nacjonalfaszyzmem." Studia nad Autorytaryzmem i Totalitaryzmem 40, no. 4 (February 18, 2019): 169–77. http://dx.doi.org/10.19195/2300-7249.40.4.11.
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ITALIAN NATIONALISM: BETWEEN NATIONALITARIANISM AND NATIONAL-FASCISMThe subject of this article is the doctrine of Italian nationalism considered using the approach of the Polish italianist Joanna Sondel-Cedarmas. This doctrine found its most complete expression in the activity and journalism of Italian Nationalist Association Associazione Nazionalista Italiana; ANI, of which the main theorists and leaders were Enrico Corradini, Luigi Federzoni, Alfredo Rocco and Francesco Coppola. Although the organization was active relatively briefly, that is, for 13 years from 1910 to 1923, it played a key role in the transitional period between the parliamentary system and the fascist dictatorship. The historical role of ANI consisted in breaking with the nationalitarian ideology dominating in nineteenth-century Italy and related to the Risorgimento Rising Again movement, which was liberal, democratic and anti-clerical. Instead, ANI adopted integral nationalism, connected with right-wing, conservative, monarchist, anti-liberal and authoritarian ideology and favourable to the Catholic religion. However, in contrast to countries like France, Spain, Portugal or Poland, nationalism of this kind failed to retain its autonomous political position and organisational separation, because after World War I it encountered a strong competitor in the anti-liberal camp — fascism, which as a plebeian and revolutionary movement found a broader support base in the pauperised and anarchy-affected society. Nationalists, forced to cooperate with the National Fascist Party after the March on Rome and the coming to power of Benito Mussolini, modified their doctrine in the spirit of the national-fascist ideology. In spite of that, the nationalists active within the fascist system were preventing that system from evolving towards totalitarianism and defended the monarchy, as well as the independence of the Roman-Catholic Church.
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Kaskiv, Oleg. "Pilgrimages as one of the elements of the restoration of a vacation spot in the village of Krylos 1989-2018." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 18 (December 2023): 9–19. http://dx.doi.org/10.52761/2522-1558.2023.18.2.
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This article is aimed at the research of the re-establishment of a sacred place in the Krylos village, Ivano-Frankivsk region in 1989-2018. There are still living witnesses of how people traveled from all over Galychyna to Krylos Mountaine in carts, on foot, and on horses. Hundreds of carts were beset the territory of the current village stadium and access roads. People wanted to pray to the miraculous icon of the Blessed Virgin Mary, and to drink miraculous water from the so-called "Franciskan springs". There are many confirmed facts about their miraculous qualities. The development of the sacred place began on December 12, 1989, according to the letter of Fr. Ivan Maslyak dated March 8, 1990, in which he noted the following: "...on December 12, 1989, the parish community of the village of Krylos, Galych district, Ivano-Frankivsk region, unanimously returned to the bosom of the ancestral Ukrainian Greek-Catholic Church, which is confirmed by the voting protocol of parishioners in the presence representative of the Galych district government". From this historical moment, the re-establishment of the abandoned, destroyed and completely ruined sacred place as well as the church of the Assumption of the Blessed Virgin Mary in the village of Krylos, Ivano-Frankivsk region, begins. One of the important elements of the re-establishment of a sacred place is crowded pilgrimages. Based on the very meaning of the word, “pilgrimage” means the possibility of receiving forgiveness from God for our sins. This is why, for thousands of years, pilgrims from different countries have been making difficult and sometimes dangerous pilgrimages to holy places, asking Almighty God for forgiveness of sins. These are different places, such as: Rome, Turin, Jerusalem, Lourdes, Fatima, Medjugorje, Zarvanytsia, Goshiv, Pogonya, Krylos. In this research, I would like to analyze exclusively the verses to the “Galych Miraculous Icon”, which is kept in the village of Krylos, Ivano-Frankivsk district, Ivano-Frankivsk region. In this research, I would like to analyze three types of sacred places that influenced the development of a sacred place in the Krylos village (1989-2018), namely: 1. Youth parishes of the Ivano-Frankivsk Diocese; 2. International pilgrimage of the rosaries; 3.Patriarchal Pilgrimages to the Galych Miraculous Icon.
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Gómez Gómez, María Belén. "El proyecto religioso del cardenal Montini a la vanguardia de la arquitectura milanesa. El caso de Mater Misericordiae, icono de la modernidad | Cardinal Montini´s Religious Project, on the avant-garde of Milanese architecture. The study case of Mater Misericordiae, an icon of modernity." ZARCH, no. 8 (October 2, 2017): 300. http://dx.doi.org/10.26754/ojs_zarch/zarch.201782168.
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Durante la década de los años cincuenta del pasado siglo la ciudad de Milán creció a un ritmo acelerado al tratar de acomodar a la población que, como consecuencia de los movimientos migratorios acaecidos al final de la Segunda Guerra Mundial, se había ido alojando en la periferia. Algunas entidades, como la Diócesis de esta ciudad, trataron de dar ayuda espiritual a los habitantes de estas áreas en crecimiento, consolidándose esta iniciativa en un plan de construcción de nuevos complejos parroquiales en los alrededores de la ciudad. En el año 1955 es nombrado Arzobispo de Milán Giovanni Battista Montini, futuro Papa Pablo VI, que será una figura clave, el verdadero artífice tanto de este plan de construcción de iglesias como de la modernización de la imagen de la arquitectura sacra en Milán. Montini encargó muchos de los proyectos a arquitectos innovadores de experiencia probada, que trabajaban habitualmente en Milán o en otras zonas de Italia, pero también solicitó la redacción de algunos proyectos a jóvenes arquitectos que apenas tenían experiencia en el campo de la arquitectura eclesiástica. Con él, el ritmo de construcción de iglesias se incrementó considerablemente en los alrededores de la ciudad, llegando a levantarse en esos años más de cien nuevos edificios sacros. La intención de este texto es señalar, a través de una serie de ejemplos relevantes, entre los que destaca la iglesia Mater Misericoridae, cómo la Diócesis de Milán contribuyó, mediante una renovación de la imagen de la Iglesia como institución a través de su arquitectura, a definir la identidad de algunos barrios periféricos de la ciudad. En ellos, las nuevas construcciones eclesiásticas se convirtieron en hitos, símbolos de una importante renovación litúrgica que se había iniciado unas décadas antes en otros puntos de Europa Algunas de las nuevas propuestas arquitectónicas, en las que la Iglesia Católica apostó por apoyar la reconciliación entre arte moderno y arte sacro, se convirtieron en modelos de referencia en los que confluían tradición y modernidad. El caso concreto de la Iglesia Mater Misericordiae permite reconocer un alto grado de experimentación, muy por encima de otras arquitecturas coetáneas, tanto religiosas como civiles, muestra de la apuesta que la Diócesis milanesa, y en concreto el Cardenal Montini, hizo al apoyar la construcción de un proyecto renovador de verdadero carácter vanguardista.PALABRAS CLAVE: Milán de posguerra, arquitectura sacra, renovación litúrgica, iglesia y modernidad. During the 50s’ the city of Milan experienced a fast growth to accommodate the population that arrived into the city as a consequence of the migratory movements that took place at the end of the Second World War. Some organizations, such as the Archbishopric of the city, tried to provide with spiritual help to the inhabitants of this developing areas. This initiative turned into a plan for the construction of new parish churches in the settlements around the city. In the year 1955 Giovanni Battista Montini - who a few years later would become pope Paulus VI- Became archbishop of Milan and took over the management and planning for the construction of new churches. He was responsible for the modern image of sacred architecture in this city. Montini commissioned a group of innovative architects with proven experience that had already worked in Milan or other parts of Italy to deliver some of the Projects. At the same time, he appointed a group of young architects with relatively little experience in the field of ecclesiastical architecture and put them in charge of a second group of projects projects. Under Montini the rhythm of churches construction in the neighborhoods around Milan increased considerably and more than one hundred churches were constructed during this period and the following years. This paper discusses the contribution of the Diocese of Milan, within the renovation of the church as an institution through its architecture, to define the identity of some of the new peripheral areas of the city. For this purpose, some of the most interesting examples of architecture constructed during this period have been selected. Among all this constructions the church of Mater Misericordiae can be singled out for a number of reasons. These new sacred constructions became symbols of the important Liturgical renewal that had started a few decades before in some other parts of Europe. Some of these new architectural proposals, in which the Catholic Church tried to reconcile modern and sacred art, became new models of reference in which tradition and modernity went hand by hand. In the case of the church of Mater Misericordiae a high level of experimentation, well above some other contemporary sacred and civil constructions, can be recognized. This is an evidence of Montini’s commitment, to support a really avant-garde renewal project.KEYWORDS: Post-war Milan, Sacred Architecture, Liturgical renewal, church and modernity.
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Shea, William R. "Conversations with Galileo: A Fictional Dialogue Based on Biographical Facts." Perspectives on Science and Christian Faith 72, no. 4 (December 2020): 241. http://dx.doi.org/10.56315/pscf12-20shea.
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CONVERSATIONS WITH GALILEO: A Fictional Dialogue Based on Biographical Facts by William R. Shea. London, UK: Watkins Media, 2019. xi + 115 pages, including notes and further reading. Hardcover; $14.95. ISBN: 9781786782496. *Have you ever wanted to engage in an extended conversation with a famous person whose work and historical milieu you have studied carefully for many years? William R. Shea, one of the world's leading Galileo scholars, invites you to sit down, relax with a cup of coffee or a glass of wine, to engage in a conversation with Galileo. Conversations with Galileo: A Fictional Dialogue incorporates many of Galileo's own words taken from his works or letters. This slim book will allow you to experience how such a dialogue may have transpired. *Shea, a Canadian historian, was Galileo Professor of the History of Science at the University of Padua, Italy from 2003-2012, the very university where Galileo once taught. He has authored many books about Galileo and the Scientific Revolution. The latest, co-authored with Mariano Artigas, are Galileo in Rome: The Rise and Fall of a Troublesome Genius (2003) and Galileo Observed: Science and the Politics of Belief (2006). Conversations with Galileo is part of a series of books published by Watkins Media Ltd., offering conversations with luminaries such as JFK, Oscar Wilde, Casanova, Buddha, Charles Dickens and Isaac Newton. *First, a word about the format of Conversations with Galileo: A three-page introduction by Dava Sobel, author of Longitude (1995) and Galileo's Daughter (1999), is followed by a short (21-page) biography by Shea entitled "Galileo (1564-1642): His Life in Short." Then we are offered 13 chapters dealing with a vast range of topics. Each chapter then begins with Shea posing a leading personal question. These questions cover what, I suspect, most people would want to ask Galileo: questions about censorship, the earth as a planet, scientific failures, what do you take the Bible to say, relations with the Roman Catholic Church Congregation of the Holy Office, also known as the Roman Inquisition, and the Congregation of the Index, other church officials, and, perhaps a final question: what is your claim to fame? The Galileo I remember: the rebel, the seat-of-the-pants philosopher, the "heretic," the defender of the Copernican world-picture, and the creator of a "science of motion" (appearing in the last chapter, "His Claim to Fame") are all present. *So, what more would you want to ask? To me it was surprising to see what else Shea does in fact ask. There are conversations/chapters dealing with "Family Burdens," "Wine, Women and Song," "The Burdens of Teaching," "Moonlighting," "Mind your Horoscope," "The Plague," and "On Art and Literature." This is a Galileo with a human face, with human foibles, jealousies, amorous interests, financial pressures and responsibilities, work-load issues, social conventions, concerns about the plague and social distancing, and literary interests. These are subjects which are usually hidden or absent in many accounts of Galileo's exploits. For instance, we learn of Galileo the lutenist and of his musical family: his father Vincenzo, his brother Michelangelo (a court musician to the grand duke of Bavaria in Munich). We meet his children: his two daughters, Virginia and Livia, who both entered a convent, and his son Vincenzo who had no scientific interests. We also learn about Galileo's life as a student. At seventeen, Galileo attended the University of Pisa to study medicine and "natural philosophy" (science in our parlance). He attended lectures for four and one-half years without acquiring a degree (which was quite common at the time) but did develop his mathematical interests. These are only a few of the personal details in Galileo's life which Shea explores in this book. *All in all, this is a delightful and inviting book, carefully constructed, written in an engaging style, and easy to read. Don't let the poorly designed cover keep you from picking it up. This is a good read for anyone wanting to get a look behind the scenes and meet an illustrious natural philosopher as he lived his rich and complex life. *Reviewed by Arie Leegwater, Department of Chemistry and Biochemistry, Calvin University, Grand Rapids, MI 49456.
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Giostra, Alessandro. "Stanley Jaki: Science and Faith in a Realist Perspective." Perspectives on Science and Christian Faith 74, no. 1 (March 2022): 59–61. http://dx.doi.org/10.56315/pscf3-22giostra.
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STANLEY JAKI: Science and Faith in a Realist Perspective by Alessandro Giostra. Rome, Italy: IF Press, 2019. 144 pages. Paperback; $24.24. ISBN: 9788867881857. *The subject of this short introduction--Father Stanley L. Jaki (1924–2009), a giant in the world of science and religion--is more important than this book's contents, a collection of conference papers and articles published between 2015 and 2019. *Readers of this journal should recognize Jaki, a Benedictine priest with doctorates in theology and physics, 1975–1976 Gifford lecturer, 1987 Templeton Prize winner, and professor at Seton Hall University, for his prolific, valuable work in the history of the relations between theology and science. He sharply contrasted Christian and non-Christian/scientific cosmologies and unfortunately, often slipped into polemics and apologetics. The title of Stacy Trasanco's 2014 examination of his work, Science Was Born of Christianity, captures Jaki's key thesis. Science in non-Christian cultures was, in Jaki's (in)famous and frequent characterizations, "stillborn" and a "failure" (e.g., see Giostra, pp. 99, 113). Incidentally, Giostra seems unaware that various Protestant scholars shared Jaki's key thesis and arguments. *The Introduction begins with a quotation from Jaki that so-called conflicts between science and religion "must be seen against objective reality, which alone has the power to unmask illusions." Jaki continued, "There may be clashes between science and religion, or rather between some religionists and some scientists, but no irresolvable fundamental conflict" (p. 15). *This raises two other crucial aspects of Jaki's approach: his realist epistemology and his claim that, properly understood, science and Christian theology cannot be in conflict. Why? Because what Jaki opposed was not science itself--which he saw as specific knowledge of the physical world that was quantifiable and mathematically expressible--but ideologies that were attached to science in the eighteenth and nineteenth centuries, that is, materialism, naturalism, reductionism, positivism, pantheism, and atheism. *For Jaki, the real problem for Christian approaches to the natural world was the scientism which dismissed theology, especially Catholicism, as superstition, dogmatism, and delusion. Jaki followed the groundbreaking work of Pierre Duhem in arguing that the impetus theory of the fourteenth-century philosopher John Buridan was the first sign of the principle of inertia, the first law of Newtonian physics. One of the foundational shifts in the birth of a new "revolutionary" science in the Christian West was a post-Aristotelian understanding of bodies in motion (both uniform and uniformly accelerating: see chapter three for more details). *The first chapter is a bio- and bibliographical essay by an admiring Antonio Colombo that traces and situates Jaki the historian as a man of both science and faith. Chapter two lays out Jaki's critical realism and theses about the history of science and theology, in contrast to scientisms past and present that claim scientific reason as the sole trustworthy route to legitimate knowledge. The roles played by the doctrine of creation ex nihilo and the Christology of the pre-existent Logos in Jaki's cosmological thinking are also outlined. *Many readers will be most interested in the third chapter which surveys Jaki's writing about the notorious case of Galileo, condemned by the church in 1633 for defending Copernicus. Jaki detected scientific and theological errors in the positions of both Galileo and the church. For instance, Galileo did not provide proof of the motion of the earth around the sun. Nor did the church understand errors in Aristotelian science. Galileo was right, however, in arguing that the Bible's purpose was not to convey scientific knowledge; while the church's rejection of heliocentric cosmology was correct, given the dearth of convincing evidence for it. *Chapter four is of wider interest than its title, "The Errors of Hegelian Idealism," might suggest. Jaki's belief that only Christian theology could give birth to the exact sciences is reviewed, along with his rejection of conflict and concord models of faith and science. His critiques of Hegelian and Marxist views of the world are thoughtfully discussed. *Jaki was unrelentingly hostile to all types of pantheism, and Plato was the most influential purveyor of that erroneous philosophy. Chapter five outlines Jaki's objections to Platonism, as well as to Plotinus's view of the universe as an emanation from an utterly transcendent One, and to Giordano Bruno's neo-Platonic animism and Hermeticism. *Jaki's interpretation of medieval Islamic cosmologists is the subject of the fifth chapter, in which the Qur'an, Averroes, and Avicenna are examined and found wanting. Monotheism by itself could not lead to science. Incorrect theology blinded those without an understanding of the world as God's creation or of Christ as Word and Savior from seeing scientific truth. This chapter is curious in several respects. On page 98, Giostra equates Christ as the only begotten Son with Jesus as the only "emanation from the Father." Emanationism is a Gnostic, Manichaean, and neo-Platonic concept; it is not, to my knowledge, part of orthodox Catholic Trinitarian discourse. On pages 101–2, the presence of astrology in the Qur'an disqualifies it as an ancestor of modern science. But astrology then was not yet divorced from astronomy. Astrological/astronomical imagery and terminology were integral to ancient cosmologies and apocalypses, including Jewish, Christian, and Muslim ones. Lastly, pages 104–5 feature quotations in untranslated Latin. *Chapter seven is a review of the 2016 edition of Jaki's Science and Creation; this is one more example of content repeated elsewhere in the book. "Benedict XVI and the limits of scientific learning" is the eighth and final chapter. The former pope is presented as a Jaki-like thinker in his views of science and faith. Strangely, Benedict does not cite Jaki; this absense weakens Giostra's case somewhat. *Jaki--whose faith was shaped by the eminent French theologian and historian of medieval thought, Etienne Gilson--was a diehard Roman Catholic, wary of Protestant thought, defender of priestly celibacy and of the ineligibility of women for ordination. On the other hand, his study of both Duhem and Gilson probably sensitized Jaki to ideological claims made by scientists. *As a historian of science, Jaki was meticulous and comprehensive in his research with primary documents. His interpretations of historical texts were as confident and swaggering as his critiques of scientists and scientism were withering. Among Jaki's more interesting and helpful contributions to scholarship are his translations and annotations of such important primary texts as Johann Heinrich Lambert's Cosmological Letters (1976), Immanuel Kant's Universal Natural History and Theory of the Heavens (1981), and Bruno's The Ash Wednesday Supper (1984). *Personally, I have found much of value in Jaki's The Relevance of Physics (1966); Brain, Mind and Computers (1969); The Paradox of Olbers' Paradox (1969); The Milky Way (1972); Planets and Planetarians (1978); The Road of Science and the Ways to God (1978); Cosmos and Creator (1980); Genesis 1 through the Ages (1998); The Savior of Science (2000); Giordano Bruno: A Martyr of Science? (2000); Galileo Lessons (2001); Questions on Science and Religion (2004); The Mirage of Conflict between Science and Religion (2009); and the second enlarged edition of his 1974 book, Science and Creation: From Eternal Cycles to an Oscillating Universe (2016). *Jaki also published studies of figures whose life and work most impressed him personally. These include three books (1984, 1988, 1991) on the Catholic physicist and historian of cosmology, Pierre Duhem, author of the ten-volume Système du Monde, and studies of English converts to Catholicism, John Henry, Cardinal Newman (2001, 2004, 2007) and G. K. Chesterton (1986, new ed., 2001). *Among Jaki's books not mentioned by Giostra but of interest to readers of this journal are The Origin of Science and the Science of its Origin (1979), Angels, Apes, and Men (1988), and Miracles and Physics (2004). For a complete Jaki bibliography, see http://www.sljaki.com/. *No translator is identified in the book under review; my guess is that Giostra, an Italian, was writing in English. Although generally clear and correct, the book contains enough small errors and infelicities to suggest that the services of a professional translator were not used. Not counting blank, title, and contents pages, this book has but 128 pages, including lots of block quotations. *For those unfamiliar with Jaki's work and not too interested in detailed studies in the history and philosophy of science and religion, this introduction is a decent start--and perhaps an end point as well. I strongly encourage curious readers to consult Jaki's own books, including his intellectual autobiography A Mind's Matter (2002). For other scholarly English-language perspectives on his work, see Paul Haffner, Creation and Scientific Creativity: A Study in the Thought of S. L. Jaki (2nd ed., 2009); Science and Orthodoxy [special issue of the Saint Austin Review on Jaki], vol. 14, no. 3 (2014); and Paul Carr and Paul Arveson, eds., Stanley Jaki Foundation International Congress 2015 (2020). *Reviewed by Paul Fayter, a retired pastor and historian of Victorian science and theology, who lives in Hamilton, Ontario.
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Babich, Emilija. "Religion and Ecstasy in Seventeenth Century Italy." Inquiry@Queen's Undergraduate Research Conference Proceedings, February 5, 2016. http://dx.doi.org/10.24908/iqurcp.8298.
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In the seventeenth century, the supremacy of the Catholic Church was being threatened both by science and by the growth of Protestantism. Rome, as the only remaining centre for Catholicism, needed to reassert its authority and reclaim those who had lost their faith. As a result, religious artistic production of the seventeenth century took on a spectacular and theatrical character that sought to inspire awe and reverence in its audience. There was a renewed interest in depicting martyred saints, encouraging the laity to look upon them as models of Catholic piety who were willing to give their lives for the faith. However, there was also a growing cult of interest in the mystical aspects of Catholicism. Figures such as Saint Teresa of Avila, who experienced visions and ecstatic unions with Christ, encouraged a renewed interest in Catholicism and promoted a much more personal and private connection with Christ. Thispresentation will investigate the growing interest in and conceptions of martyrdom and religious ecstasy. In particular, it will examine Gianlorenzo Bernini’s sculptures of St. Lawrence, The Ecstasy of Saint Teresa, and the Blessed Ludovica Albertoni, ultimately demonstrating that the two concepts were intimately related and, when depicted with the magnificence and splendour of the Baroque style, were powerful tools of propaganda for the Catholic Church.
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Kopiec, Jan. ""Ad limina" Reports by the Bishops of Wrocław from the 17th and 18th centuries." Nasza Przeszłość 138, no. 2 (December 31, 2022). http://dx.doi.org/10.52204/np.2022.138.2.11-52.
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The article refers to the duty of paying regular visits at the Holy See, “imposed on diocesan bishops by the Council of Trent,” on the example of the Wrocław dio-cese in the 17th and 18th centuries. Pursuant to the Romanus Pontifex bull by Pope Sixtus V of 20 December 1585, bishops of Wrocław (as well as all the other bish-ops from this part of Europe) were obliged to regularly visit the Holy See, going to Rome every four years to submit a written report on the condition of their dioces-es. Vatican sources contain 14 written reports from Wrocław from the period of 1603-1777. These reports lead to the conclusion that bishops of Wrocław treated the duty in a rather formalistic manner. The interval of four years required by the bull of Pope Sixtus V was rarely observed; often, there was just one visit through-out the governance of a given bishop. They also failed to pay visits in person, but were represented by special procurators approved by Rome, usually canons or trustees who also wrote the reports. Because, until 1740, there were no specific regulations or templates for writing the reports, their scope and contents signifi-cantly differed. The longest and the most abundant in contents were the ones drafted by bishops Sebastian von Rostock (1667), Friedrich von Hessen (1678), and Franz Ludwig (1708). In the report, the focus is on the static description of the diocese (seat of the diocese with the cathedral, chapter, and bishop’s residence, diocesan institutions, administrative structure of the diocese, convents on the premises), but the confession and political conditions in which the Catholic Church in Silesia had to proceed with its pastoral duties are rarely analysed. In the 17th and 18th centuries, it was always pointed out that the Church was unable to oper-ate successfully, principally due to the aggressive behaviour of the Protestants, and the hostile attitude of rulers of particular Silesian duchies. There was much less information about the clergy and the faithful. Attention must be drawn to measures indicated by some bishops of Wrocław, aimed at eliminating the shortages and intensifying the religious life in Silesia.
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Dimodugno, Davide. "Ecclesiastical properties as common goods. A challenge for the cultural, social and economic development of local communities." Stato, Chiese e pluralismo confessionale, June 23, 2022. http://dx.doi.org/10.54103/1971-8543/18087.
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SUMMARY: 1. Introduction - 2. The temporal goods of the Church and the principle of subsidiarity - 3. The notion of common goods in Italy - 4. Some practical cases of ecclesiastical heritage as common goods in Italy- 5. A comparative perspective with Belgium: the strategic plans for the future of churches in Flanders - 6. Future perspectives and conclusions.
ABSTRACT: According to recent studies, there are about 600,000 places of worship and several thousands of monasteries and convents in Europe. The process of secularization, the decrease and displacement of the population, the reduction of vocations to the sacred life can be held responsible for the redundancy of the assets of the Catholic Church. These buildings represent an impressive heritage of faith, work and creativity of the communities which made them over the centuries. Most of them are considered as “cultural heritage” by the legislation of the European States, because of their historical, cultural and artistic values. Up to now, the main solution to this phenomenon has consisted in the alienation of these properties. However, the selling and the disposal of these goods by ecclesiastical bodies cannot always be the only and preferable solution. Drawing from the analysis of some case studies in Italy, this paper aims to investigate the role of civil society participation in the regeneration process and the possibility of applying “collaboration pacts” for the management of “common goods”. In the light of the European scope of the phenomenon, a comparison is proposed in line with the legal instrument of “strategic plans”, drawn up by the diocesan bishop and local authorities in Flanders (Belgium).
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Martynov, Dmitry E., and Yulia A. Martynova. "Kang Youwei, Buddhism and Catholicism. Kang Youwei, The Travelogue of Italy, Trans. from Chinese into Russian and Comm. by Dmitry E. Martynov." Voprosy Filosofii, March 28, 2023, 177–88. http://dx.doi.org/10.21146/0042-8744-2023-4-177-188.
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The article offers an interpretation of the religious worldview of Kang Youwei (1858–1927). The basis of his views was Confucianism, with the ritual model of religiosity inherent in this doctrine; Kang Youwei also studied several areas of Buddhism from a philosophical point of view. In the treatise The Travelogue of Italy (1904), Kang Youwei offered an analysis of contemporary Catholicism from the standpoint of traditional Chinese literature, considered mainly from a political point of view. The Chinese thinker adhered to axiological relativism, from the position of which he perceived as equivalent any doctrines aimed at the self-improvement of the human person and the entire human society, although he did not approve of ascetic practices. Kang Youwei himself also claimed to be the founder of the dogma, although he was indifferent to ritual, and his system had an expressly philosophical pattern. The Kang’s key concept was Tao, which was revealed to the maximum extent to Buddha and Confucius. Kang Youwei considered the teachings of Mohism, Taoism and early Christianity to be approximately equivalent, and he considered the Catholic Church and the Papacy as a cast from the socio-political system of Ancient Rome, which were particular implementations of the Tao in specific cultures and historical settings. Kang Youwei argued that the most important provisions of the teachings of Pythagoreanism, Judaism and early Christianity were of Indian origin, introduced by Buddhist preachers after the conquests of Alexander the Great.