Relevant bibliographies by topics / Pacem in terris (Encyclical)

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Pacem in terris (Encyclical)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Pacem in terris (Encyclical)"

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Grzenkowitz, Mikołaj. "The Relationship between Theology and Law on the Basis of the Encyclical Pacem in terris of John XXIII." Roczniki Teologiczne 68, no. 2 (February 26, 2021): 83–99. http://dx.doi.org/10.18290/rt21682-5.

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The above research permits one to draw legal and theological conclusions. The first sub-point, presenting the legal value and social-political context of the papal teaching, permits the creation of a foundation for the following theological considerations. The second subpoint permits for the separation of the theology of the encyclical and its meaning for the whole document. The last sub-point reveals in what way the legal and theological elements intersect in the encyclical’s text and what consequences this has for ecclesiology and the methodology of research at the intersection of theology and law. This article presented many mutual points of reference for theology and law and emphasized their methodological and substantive autonomy. The encyclical Pacem in terris of John XXIII is a creative proposal for the cooperation between theology and law, in which the Pope follows the principle of efficacy, which is the desire that the catalogue created by him is not only theoretical but also actually used. His teaching focuses on the theme of peace, which seems to assume the meaning that has already placed on justice, and the Pope seems to make it the centre of all international relations. That, in turn, allows to distinguish peace as a clearly legal category and so decisive for the just character of law itself. Because of the connection between peace, God’s order and Christ’s mission, there is a perfect intersection between temporal matters regulated by law and supernatural ones, which are the subject of theology. There exist two alternative models of the unity of humankind: the natural and the ecclesial. They have a complementary character as the two paths leading to a common goal and take the form of attaining the commonly desired peace on earth and the unification of humanity in Christ, who is peace himself. The Pope uses legal language, which has characteristics manifesting the openness of theology to law and vice-versa. Among them are cognitive realism, universal concepts, universal themes, social efficacy, legal naturalism, and mutual inspiration.
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Sweeney, James. "Why students in Catholic secondary schools should study Pope John XXIII's encyclical,Pacem in Terris(1963)." International Studies in Catholic Education 7, no. 1 (January 2, 2015): 61–73. http://dx.doi.org/10.1080/19422539.2014.998499.

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Suess, Paulo. "Medellín e os sinais dos tempos." Revista Eclesiástica Brasileira 58, no. 232 (December 31, 1998): 851–70. http://dx.doi.org/10.29386/reb.v58i232.2342.

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Desde a Encíclica Pacem in terris (1963) de João XXIII, o termo “sinais dos tempos” aponta para uma nova consciência histórica da Igreja. Medellín assume um compromisso histórico de libertação frente à realidade latino-americana de 1968. Esse compromisso se expressa através de uma maior aproximação aos pobres, de denúncias da violência social e de incentivos à conscientização e organização dos setores populares. Infelizmente, os pobres dos Documentos de Medellín ainda não têm rostos indígenas ou afro-americanos. A “opção pelos pobres”, de Medellín, necessita ser aprofundada através da “opção pelo protagonismo dos pobres e dos outros na própria Igreja”. Hoje, ao nos confrontarmos criticamente com a proposta de Medellín, afirmamos a importância do sonho que ele despertou: sonho de uma Igreja nova, “autenticamente pobre, missionário e pascal”. Abstract: Ever since the Encyclical Pacem in terris (1963) by Pope John XXIII, the term “signs of the times” has pointed towards a new historical consciousness in the Church. Medellín assumed an historical compromise ofliberation in face of the reality of Latin America in 1968. This compromise is expressed through a greater approximation to the poor, through denoucements of social violence and incentives to the conscientization and organi- zation of the popular sectors. Unhappily, the poor of the Documents of Medellín still haven’t got Indian or Afro-American faces. The “option for the poor" of Medellín needs to be deepened through the “option for the protagonism ofthe poor and of the others in the Church itself”. Today, critically facing up to the proposal of Medellín, we affirm the importance of the dream that it awoke: the dream of a new Church, “authentically poor, missionary and paschal”.
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Sigmund, Paul E. "The Catholic Tradition and Modern Democracy." Review of Politics 49, no. 4 (1987): 530–48. http://dx.doi.org/10.1017/s0034670500035452.

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This article argues that there has been a movement in Catholic political thought from a position of doctrinal neutrality concerning forms of government — provided that they promote the common good — to an endorsement of democracy as the morally superior form of government. It traces the various theoretical and practical elements in the Catholic tradition that have favored or opposed liberal democracy, giving particular attention to the ambiguity of medieval theories, the centralizing and authoritarian tendencies in the early modern period, and the intense hostility of the nineteenth-century popes to French and Italian liberalism. After analyzing the emergence of neo-Thomistic theories of democracy in the twentieth century and their influence on Christian Democratic parties in Europe and Latin America, the article concludes that John XXIII's encyclical Pacem in Terris (1963) and the discussion of democracy by the Second Vatican Council in Gaudium et Spes (1965) marked the abandonment of earlier opposition to liberal democracy and a decisive commitment to democracy and human rights.
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XXIII, John. "Pacem in Terris." Journal of Catholic Social Thought 1, no. 1 (2004): 157–99. http://dx.doi.org/10.5840/jcathsoc20041113.

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Aquino Júnior, Francisco de. "Pacem in Terris." Revista Eclesiástica Brasileira 81, no. 318 (April 29, 2021): 30–56. http://dx.doi.org/10.29386/reb.v81i318.2564.

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Pensada, gestada e publicada logo após o conflito dos mísseis cubanos em outubro de 1962, a encíclica Pacem in Terris do papa João XXIII trata do problema da “paz na terra” num contexto de desigualdade social-econômica e de “guerra fria” que dividiu e opôs o mundo em dois grandes blocos. Ela tem o mérito de recolher e sistematizar o ensino do magistério nas últimas décadas sobre questões de ordem sociopolítica e de fazer isso a partir da “dignidade da pessoa humana” e de seus “direitos e deveres universais, invioláveis e inalienáveis”. Sem falar que isso possibilitou assumir e integrar de modo positivo e explícito no magistério da Igreja aspectos fundamentais do mundo moderno como Direitos Humanos e democracia. Este trabalho, como indica seu subtítulo, pretende ser um guia de leitura da encíclica. Começa indicando o contexto sócio-eclesial em que ela surge e ao qual procura responder. Faz uma apresentação panorâmica da estrutura e do conteúdo do texto. E conclui destacando alguns pontos importantes para sua adequada compreensão e interpretação.
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Hollenbach,, David. "Pacem in Terris and Human Rights." Journal of Catholic Social Thought 10, no. 1 (2013): 5–15. http://dx.doi.org/10.5840/jcathsoc20131012.

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Johnston, Laurie. "Pacem in Terris and Catholic Peacebuilding." Journal of Catholic Social Thought 11, no. 1 (2014): 93–104. http://dx.doi.org/10.5840/jcathsoc201411117.

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9

Minnerath, Roland. "Pacem in Terris, Fifty Years Later." Logos: A Journal of Catholic Thought and Culture 18, no. 1 (2015): 33–45. http://dx.doi.org/10.1353/log.2015.0004.

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Curran, Charles E. "The Teaching and Methodology of Pacem in Terris." Journal of Catholic Social Thought 1, no. 1 (2004): 17–34. http://dx.doi.org/10.5840/jcathsoc2004113.

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Dissertations / Theses on the topic "Pacem in terris (Encyclical)"

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Howell, Roger William. "Peace and Human Rights in the Nuclear Age (The Encyclical and the Speech of 1963)." University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1336501689.

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Books on the topic "Pacem in terris (Encyclical)"

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Peace on earth =: Pacem in terris : addressed to all mankind. Boston: Pauline Books & Media, 1998.

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2

Catholic Church. Pope (1958-1963 : John XXIII). Encyclical letter Pacem in Terris of His Holiness Pope John XXIII: Message for the celebration of the World Day of Peace 2003. Citta del Vaticano: Libreria Editrice Vaticana, 2003.

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3

Catholic Church. Pope (1958-1963 : John XXIII), ed. Pacem in terris: Storia dell'ultima enciclica di papa Giovanni. Roma: Laterza, 2010.

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4

Šimulčík, Ján. Združenie katolíckych duchovných Pacem in terris: Výber zo samizdatových dokumentov 1969-1989. Prešov: Vydavatel̕stvo Michala Vaška, 2002.

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Ibekwe, Polycarp. Papst Johannes XXIII. Friedenslehre Pacem in terris (1963) und die Situation Nigerias. Frankfurt am Main: Peter Lang, 2012.

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Pacem in Terris: A love story : a love story is a life story. New Paltz, N.Y: Codhill Press, 2000.

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7

Pacem in terris: Paix sur la terre : relecture engagée dans le Québec d'aujourd'hui. Montréal: NOVALIS, 2013.

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Catholic Church. Pope (1958-1963 : John XXIII). L' enciclica "Pacem in terris": A venticinque anni dalla pubblicazione : testo latino, traduzione italiano, commento. Roma: Editiones Academiae Alphonsianae, 1988.

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9

Da Rerum novarum à teologia da libertação: Estudo comparado da Rerum novarum, Quadragesimo anno, Mater et magistra, Pacem in terris, Gaudium et spes, Populorum progressio, Octogesima adveniens e instrução sobre a liberdade cristã e a libertação. São Paulo, SP, Brasil: Edições Loyola, 1986.

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10

John. Pacem in Terris. Catholic Truth Society, 2002.

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Book chapters on the topic "Pacem in terris (Encyclical)"

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Kobler, John F. "The Influence of Pacem in Terris." In Vatican II and Phenomenology, 55–64. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-010-9936-3_4.

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Barry, Gearóid. "Pacem in Terris: The Politics and Theology of Peace, 1924–5." In The Disarmament of Hatred, 104–27. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230373334_6.

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Lutz-Bachmann, Matthias. "Does “ius cogens” exist in International Relations? Philosophical remarks to the Encyclical “Pacem in terris”." In Peace Through Law, 65–82. Nomos, 2016. http://dx.doi.org/10.5771/9783845259611-65.

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Nepstad, Sharon Erickson. "Peace, Nonviolence, and Disarmament." In Catholic Social Activism, 47–73. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479885480.003.0003.

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This chapter explores the pacifism of the early Christian church and how the conversion of Constantine in the fourth century led to the development of the just war doctrine. At the conclusion of World War II, the advent of the nuclear arms race rendered some aspects of the just war doctrine obsolete. Pope John XXIII addressed these concerns in his encyclical Pacem in Terris, released in 1963. Numerous Catholic peace groups thought that the Vatican did not take a strong enough stance on war, militarism, and nuclear weapons. The Catholic Worker movement called for a return to pacifism and introduced the techniques of nonviolent noncooperation with civil defense drills in the 1950s. The chapter covers other Catholic peace movements and organizations, including Pax Christi, the Catholic Left that opposed the Vietnam War through draft card burnings and draft board raids, and the Plowshares movement, whose members damaged nuclear weapons to obstruct the nuclear arms race. Eventually, the US Catholic Bishops released the pastoral letter The Challenge of Peace, which condemned nuclear weapons and called for disarmament.
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"Pacem in terris – eine Friedensbotschaft im Kalten Krieg." In Sachgerecht - menschengerecht - gesellschaftsgerecht, 171–75. Verlag Ferdinand Schöningh, 2019. http://dx.doi.org/10.30965/9783657707492_017.

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Beestermöller, Gerhard. "Fünfzig Jahre Pacem in terris. Wo steht christliche Friedensethik heute?" In Christliche Friedensethik vor den Herausforderungen des 21. Jahrhunderts, 31–46. Nomos, 2015. http://dx.doi.org/10.5771/9783845261126-31.

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O’Connell, Mary Ellen. "Belief in the Authority of International Law for Peace: A Reflection on Pacem in Terris." In Peace Through Law, 45–64. Nomos, 2016. http://dx.doi.org/10.5771/9783845259611-45.

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Biggar, Nigel. "A Global State, International Law and the Containment of Persistent Conflict: An Anglican Response to Pacem in Terris." In Peace Through Law, 109–26. Nomos, 2016. http://dx.doi.org/10.5771/9783845259611-109.

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Nowrot, Karsten. "Global Public Authority in Today’s International Economic Legal Order: Towards Substantive and Institutional Convergence à la Pacem in Terris?" In Peace Through Law, 187–214. Nomos, 2016. http://dx.doi.org/10.5771/9783845259611-187.

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Biggar, Nigel. "Are there Natural Rights? The Sceptical Critique and the Modern Roman Catholic Tradition." In What's Wrong with Rights?, 74–92. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861973.003.0005.

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This chapter examines the modern Roman Catholic appropriation of rights-talk, in order to see whether or not Catholic tradition has proven better than other ‘modern’ traditions at meeting the sceptics’ objections to natural rights. It focuses particularly on Rerum Novarum, Jacques Maritain, ‘Pacem in Terris’, and John Finnis and, in passing, it criticises Samuel Moyn’s construal of twentieth-century Catholic thought on rights. It concludes that, through its affirmation of a larger moral order (‘natural law’), Catholic thinking about rights has shown itself more ready to talk in terms of moral categories other than ‘rights’. It is also unusual in the prominence it gives to the concept of the common good, although typically without offering any exact explanation of how this relates to individual rights—except in the case of John Finnis. Finnis also identifies a common problem with much other ‘modern’ rights-talk: that, since the very concept of a right has an absolute, ‘conclusory’ force, rights-talk has the logical tendency to shut down wider deliberation about justice. Instead, he argues, rights should emerge at the end of deliberation about a range of factors—moral, social, and political—rather than be invoked at the beginning. This appears to affirm socially contingent positive rights rather than absolute natural ones. But that is not the whole story, because the Catholic rights tradition consistently asserts some absolute natural rights. These, however, are either tautologous or practically unilluminating.
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