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Relevant bibliographies by topics / Pope (1903-1914 : Pius X)

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Academic literature on the topic 'Pope (1903-1914 : Pius X)'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 February 2023

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Journal articles on the topic "Pope (1903-1914 : Pius X)"

1

Canepa, Andrew M. "Pius X and the Jews: A Reappraisal." Church History 61, no. 3 (September 1992): 362–72. http://dx.doi.org/10.2307/3168376.

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In standard Jewish reference works the figure of Pope Pius X has either been sorely neglected or has received a decidedly negative press. For the concise New Standard Jewish Encyclopedia, Pius X simply does not exist. The Universal Jewish Encyclopedia mentions rather cryptically that the pope was “better disposed” towards the Jews than had been his immediate predecessors. On the other hand, the monumental Encyclopaedia Judaica characterizes Pius as “disdainful of Judaism and the Jewish people.” Catholic biographies of this pontiff, essentially hagiographic, provide little or no insight into his relations with the Jews or his position on the Jewish question. However, as we shall attempt to argue, Giuseppe Sarto (1835–1914), who was elected pope in 1903 and canonized in 1954, maintained warm personal relationships with individual Jews throughout his ecclesiastical career, held a positive view of the Jewish character, defended the Jewish people against defamation and violence, and was instrumental in halting a twenty-year-old antisemitic campaign that had previously been waged in Italy by the clerical party.

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Proniewski, Andrzej. "Duch Święty w magisterium papieży przełomu XIX/XX wieku." Studia Teologii Dogmatycznej 6 (2020): 97–106. http://dx.doi.org/10.15290/std.2020.06.07.

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Popes wrote about the Holy Spirit at various times in the history of the Church, also at the turn of the 19th and 20th centuries. The reflections bring us closer to the teaching on the Holy Spirit by Leo XIII (1810-1903), St. Pius X (1835-1914), Benedict XV (1854-1922). These popes ushered in a „new era“ of the Holy Spirit. Their successors: Pius XI (1857-1939), Pius XII (1876-1958), St. John XXIII (1881-1963) were described as heralds of a “new Pentecost”. Such a formula is extremely interesting, if only because of at least two a priori assumptions, namely that something like a “new Pentecost” does exist and that the popes mentioned were its heralds two a priori assumptions, namely that something like a “new Pentecost” does exist and that the popes mentioned were its, whatever it was, heralds. This study focused only on some of the aforementioned aspects.

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3

Pollard, John F. "The Pope, Labour, and the Tango: Work, Rest, and Play in the Thought and Action of Benedict XV (1914-22)." Studies in Church History 37 (2002): 369–84. http://dx.doi.org/10.1017/s0424208400014868.

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Ever since Leo XIII promulgated his encyclical Rerum novarum, ‘On the Conditions of the Working Classes’, in 1891, successive popes have added to the corpus of Catholic teaching on social/ labour questions. Pius X, for example, published an encyclical specifically addressing the vexed question of ‘interconfessional’ Christian trade unions in Germany, and Pius XI published no fewer than three encyclicals on social questions in the space of twelve months – Quadragesimo anno of May 1931, Nova impendet of October 1931, and Cantate Christi compulsi of May 1932. Recent popes, John XXIII, Paul VI, and John Paul II, have been equally prolific in their commentaries on the labour question.

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4

Fadeyev, Ivan. "The 1917 Code of Canon Law: Codification and Development of Latin canon law in the First Half of the 20th Century." Novaia i noveishaia istoriia, no. 4 (2021): 184. http://dx.doi.org/10.31857/s013038640014890-7.

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This publication presents the very first Russian translation of the First Book of the first official comprehensive Code of Latin canon law. The Code was promulgated on 27 May, 1917, and took legal effect on 19 May 1918. Although replaced in the practice of the Church with the new Code of 1983, the so-called “Pio-Benedictine Code” remains the most important source for the history of the development of canon law of the Catholic Church in Modern era. It represents the first experience of a full-scale legal codification, on which the development of Catholic ecclesiastical law was based throughout the 20th century. Prior to the promulgation of the Code in 1917, the canon law of the Latin Church was dispersed over a number of sources created in different periods of church history. By the time of the convocation of the First Vatican Council (December 8, 1869 – October 20, 1870) by Pope Pius IX (June 16, 1846 – February 7, 1878), it was obvious to many in the Church that there was an urgent need to codify the vast and unorganised mass of ecclesiastical laws that was presenting all sorts of challenges to both church authorities and canonists. Calls for the codification of Latin canon law, voiced in the run-up to and at the Council itself, were heard by the Holy See, although direct work on the creation of the first full-fledged Code of canon law began only 34 years after the Council’s adjournment, in the pontificate of Pius X (August 4, 1903 – August 20, 1914). The introductory article analyses the main stages of the development of can-on law of the Catholic Church, the history of the creation of the Code, the discussions that unfolded in the 19th century among canonists as to the very need for codification, as well as the impact of the Code on the development of Canon law in the 20th century.

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5

Rosa, Vítor. "Cónego António Manuel da Costa Teixeira (1866-1919): um racionalista cristão e a transformação social." Via Spiritus: Revista de História da Espiritualidade e do Sentimento Religioso, no. 29 (2022): 217–34. http://dx.doi.org/10.21747/0873-1233/spi29v2.

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This article aims to understand the life and work of Canon António Manuel da Costa Teixeira (1865-1919), a native of Santo Antão, Cape Verde. Using diverse bibliography and archives (Cape Verde, Portugal and France), it was possible to trace the portrait of a “nervous genius” who played an important role in the archipelago’s cultural progress, through his publications and the school institutions he created. In 1911, he came into contact with Spiritism, a doctrine founded on the existence of spirits, or incorporal beings from the invisible world, and their relations with the corporeal world, earning him excommunication by Pope Pius X (1835-1914). He asked to be initiated into Martinism by Gérard Encausse (1865-1916), better known as Papus, in order to create Martinist lodges in Cape Verde.

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6

Taouk, Youssef. "The Guild of the Pope’s Peace: A British Peace Movement in the First World War." Recusant History 29, no. 2 (October 2008): 252–71. http://dx.doi.org/10.1017/s003419320001205x.

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A little over two weeks after the commencement of the First World War, the Catholic Church was left without its universal shepherd at a time of immense upheaval. Pope Pius X died on 20 August 1914 and immediately, the cardinals of the Catholic Church made their way to Rome to elect his successor. In the conclave, the choice fell on Giacomo della Chiesa, Cardinal Archbishop of Bologna, who took the name of Benedict XV. Della Chiesa had been a student of Cardinal Mariano Rampolla, the Secretary of State under Leo XIII. His essential training had been in diplomacy and this made him well qualified to cope with the war. Immediately upon his accession, Benedict adopted a policy of impartiality and advocated an immediate peace by negotiation. His various peace efforts were ignored, however, and many Catholics in various European countries gave only lukewarm support or made clear an outright rejection of the Pope’s pronouncements on diplomacy. This article concentrates on the reaction of British Catholics, in particular, to Benedict XV’s peace appeals during the war, including his Peace Note of 1917.

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7

Patafta, Daniel. "Društvo sv. Rafaela – prvi pokušaj organiziranja pastoralnog rada za hrvatsko iseljeništvo." Croatica Christiana periodica 46, no. 89 (2022): 137–56. http://dx.doi.org/10.53745/ccp.46.89.8.

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The Croatian Society of St Raphael, founded in 1913, is quite poorly researched in our historiography. Many authors sporadically mention him in scholarly articles dealing with the history of the Croatian diaspora in the United States. The main reason why the Society and its activities have not been thoroughly researched is the fact that archival sources about the Society were unknown and inaccessible. As already mentioned, the Society of St Rafael was founded in May 1913 as a result of the efforts of Archbishop Antun Bauer of Zagreb, who, at the instigation of Pope Pius X, organized and established pastoral care for a growing number of Croatian emigrants across the Atlantic, especially in the United States. Bauer applied the model of the national societies of St Raphael since this type of society had previously been used in many Catholic nations as successful in achieving pastoral care for their emigrants. The organization of the Society was entrusted to the Society of the Franciscans of Zagreb, among which the most prominent were the Franciscan Provincial, Fr. Rafael Rodić, and the Secretary of the Society, Fr. Ivan Franković. The influence of Rodić on the work of the Society was paramount, since he wrote the Rules of the Society, and was the first official visit to the United States on behalf of the Archbishop of Zagreb. On the other hand, Franković was the main organizer and coordinator of all activities of the Society of St Raphael. Unfortunately, the Society operated only for a short time because the First World War had already begun in August 1914, and the War firstly reduced and finally stopped any quality work of the Society. Nevertheless, in this short period, the Society achieved impressive results and laid an excellent foundation for further work after the War. Thus, the establishment and operation of the Society of St Raphael is the first attempt to organize systematic pastoral care for Croatian emigrants.

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8

Kolar, Bogdan. "Mirovne pobude papeža Benedikta XV. in odmevi na Slovenskem." Studia Historica Slovenica 18 (2018), no. 2 (October 30, 2018). http://dx.doi.org/10.32874/shs.2018-17.

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Category: 1.01 Original scientific paper Language: Original in Slovenian (Abstract in Slovenian and English, Summary in English) Key words: Pope Benedict XV, First World War, Catholic Church, Austria-Hungary, Slovenia Abstract: After the death of Pope Pius X in 1914, Benedict XV was elected as his successor. His pontificate was marked by the First World War and the settling of international relations after its end. Because of the fierce opposition of Italy to his involvement in peace mediations, the pope spent most of his effort and attention in the humanitarian and social fields, easing the consequences of the war. He reorganized the spiritual care of military units. His peace initiatives were opposed by most of the countries in both warring camps, and in many countries also by the bishops who adopted state policies as their own. From all the initiatives, the one that generated the most traction was sent to all countries involved in the war on August 1, 1917. In this note the three years of war was called "useless slaughter". The principles he set out for an end to the fighting and the post-war arrangement of the world were echoed in the Points presented in early 1918 by American president Th. W. Wilson. The discussion also contains and overview of the echoes of and responses to the pope's peace initiatives in Slovenian Ethnic Lands.

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Books on the topic "Pope (1903-1914 : Pius X)"

1

Saint Pius X: The farm boy who became Pope. San Francisco: Ignatius Press, 1994.

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2

Cardinal Newman and the encyclical Pascendi dominici gregis: An essay. London: Longmans, Green, 1986.

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3

author, Vian Giovanni, ed. La redazione dell'Enciclica Pascendi: Studi e documenti sull'antimodernismo di Papa Pio X. Stuttgart: Anton Hiersemann, 2020.

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4

Die neuesten päpstlichen Dekrete. Halle (Saale): Verlag des Evangelischen Bundes, 1986.

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5

The programme of modernism: A reply to the encyclical of Pius X, Pascendi dominici gregis. London: T. Fisher Unwin, 1990.

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6

Lendemains d'encyclique. Paris: Emile Nourry, 1986.

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7

Smith, Sydney Fenn. The encyclical on "modernism". London: Catholic Truth Society, 1986.

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8

The encyclical and modernist theology. London: Catholic Truth Society, 1986.

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9

Catholic Church. Congregatio Sancti Officii and Catholic Church. Pope (1903-1914 : Pius X), eds. Les modernistes: Notes d'histoire religieuse contemporaine. Paris: Fischbacher, 1986.

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1845-1921, Boutroux Emile, ed. La politique de Pie X (1906-1910): Modernistes, affaires de France, catholiques d'Allemagne et d'Italie, réformes romaines, la "correspondance de Rome" et la France, etc. Paris: Félix Alcan, 1986.

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Book chapters on the topic "Pope (1903-1914 : Pius X)"

1

Zambarbieri, Annibale. "Continuity and Discontinuity: Pius X, Benedict XV, and Pius XI." In Benedict XV: A Pope in the World of the 'Useless Slaughter' (1914-1918), 1599–612. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.str-eb.5.118850.

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Zambarbieri, Annibale. "Controversies at the Top: Merry del Val, Della Chiesa, Pius X (1883–1907)." In Benedict XV: A Pope in the World of the 'Useless Slaughter' (1914-1918), 121–46. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.str-eb.5.118768.

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3

Chadwick, Owen. "Pope Pius X (1903–1914)." In A History of the Popes 1830-1914, 332–405. Oxford University Press, 1998. http://dx.doi.org/10.1093/0198269226.003.0008.

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4

Berry, Jason. "The Time of Jazz." In City of a Million Dreams, 166–83. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647142.003.0009.

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Jazz began as a story of the city in church and parades, a performance narrative countering that of the Lost Cause. A chorus of various instruments with vocal-like warmth, jazz offered moderate, relaxed tempos to which people could dance or march, even in a hot climate. Jazz rose from working class roots to popularity with the elite. Some jazz songs satirized issues in the city. Brass bands flourished in towns near New Orleans, and the bands often played funerals for prominent people and benevolent society members. Influential jazz and ragtime musicians included John Robichaux, Buddy Bolden, Paul Barbain, Kid Ory, Jelly Roll Morton, Louis Armstrong, Manuel Perez, Lorenzo Tio, and James Brown Humphrey. A white redemption narrative also grew during this time. A large white-unity event happened in 1889 in the form of the funeral of Jefferson Davis, who died in New Orleans. African American funeral processions faced pushback from whites. In 1903, Pope Pius X banned bands from playing in church except in special circumstances. As Catholic churches fell into line, black Creole musicians from Catholic families played funerals in other churches as the burial tradition spread.

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"SECRETARY OF STATE FOR PIUS X (1903–1914)." In Cardinal Rafael Merry del Val, 23–44. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1n6pvpn.6.

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