Academic literature on the topic 'Pope (2005-2013 : Benedict XVI)'

The article presents the most important aspects of the interventions made by the representatives of the Holy See before the United Nations dealing with the question of religious freedom, in the seven years since Benedict XVI was called to the Papal throne. In many parts of the World, difficulties with regard to religious freedom have increased or acquired new forms. The interventions are related to those questions under debate in each case and in the circumstances of that given moment. Nevertheless, they denote a remarkable coherency and help to understand how the pontifical diplomacy has promoted the right to religious freedom between 2005 and 2012, and express at the level of international relations the thoughts and priorities of Benedict XVI as head of the Catholic Church.

This paper analyzes the different constructions, interpretations and understandings of authority in the German journalistic press coverage in spring 2013, when Benedict xvi declared his resignation from the papal office, and the following time until his successor – Pope Francis – was elected. Pope Benedict’s resignation was an occasion that caused a stir in the journalistic field. The pope, the highest religious authority of the Roman Catholic Church, had brought his own power up to discussion. The opportunity was favourable for the journalistic, secular media to start an extensive critique and deconstruction of the Pope’s religious authority – but surprisingly enough, this did not happen. So, how and to whom is religious authority ascribed in the German press discourse? In this article I argue that the secular German press discourse not only refrains from deconstructing traditional religious authority, but reinforces it on various levels.

This article, referring to the tenth anniversary of the publication of the encyclical Lumen Fidei in 2013, the first encyclical of Pope Francis, which he wrote to complement the work of Benedict XVI, will want to show, on the one hand, the hermeneutical continuity between the two pontificates, with regard to faith and its transmission, on the other and methodological differentiation in relation to the concept of faith between the German and the Argentinian pope.
 Analyzing Lumen Fidei, the article shows the exemplary unity of intentions of both Popes who, despite coming from different theological and existential experiences, find themselves in this document and propose a unifying message that includes, on the one hand, a clear analysis of the act of faith to demonstrate its rationality and necessity, to be fully "human" clearly inspired by Ratzinger, and on the other hand, the practicality of faith and its impact on today's areas of life and society with a decidedly more Bergoglian inspiration. The theological genius of Benedict, one of the greatest theologians who ascended the papal throne, and the pastoral charisma of Francis, the first Latin American Jesuit and Pope, remain an inexhaustible source of inspiration for all believers.

ABSTRACT Using Alain Rabatel’s reflections on points of view and enunciative responsibility, especially those founded in his work Homo narrans (2016; 2021), we sought to describe and interpret the operation of internal - enunciative - and interdiscursive - external - in the introduction to the encyclical letter Deus Caritas Est (2005), signed by the Emeritus Pope Benedict XVI, through the description and analysis of enunciative postures. Our main conclusion is that the primary speaker (S1), operates the dialogism of the text, first, from under-utterance and, later, through co-utterance and even over-utterance. S1 assumes part of the enunciative responsibility and associates itself with the New Testament point of view while suggesting an update of the Old Testament. In our terms, the Old one that rules is overthrown in favor of the New one that loves - that is, Christian-Catholic love. This investigation is affiliated with a broad and ongoing research agenda of analysis of modern pontifical discourse.

The Roman Catholic Church has always been present in news media worldwide. In 2013 the papal election caused special attention from the media because of the resignation by Benedict xvi. Heated discussions not only on the possible successor, but also on the necessary obligations of the Pope took place in the press discourse. Is there a changing understanding of authority, as the press coverage as well as millions of websites, Twitter contributions etc. suggested? The influence of new media on religious authority structures is assessed quite differently so far. However, what exactly is understood as religious authority? The paper presents exemplarily the press coverage in the Philippines and discusses the construction of religious authority in the press discourse during the papal election. Applying an analysis model, it thereby analyzes the different construction processes within a specific media genre and asks how and what kind of authority was ascribed to.

The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters and discourses he points out the social role of religion (Evangelii Gaudium, nos 176-258), the need for preserving environment as our common home (Laudato si, 199-245) and special pastoral care of couples in mixed marriages as believers who can practice interreligious dialogue by persevering in their religious affiliation (Amoris Laetitia, 247-248). On his apostolic journeys to Jordan, Palestine, Israel, Bosnia and Herzegovina and Egypt he met representatives of civil authorities and Muslim religious leaders. Sheikh of Al-Azhar Ahmed Al Tayeb gave him the opportunity to address the Muslim participants at the Peace Conference in Cairo on 28 April 2017. Pope Francis’s acts and speeches can inspire Religious Education teachers in Bosnia and Herzegovina to develop respective religious identities in their students by preserving shared values and introducing them to universal ethics.

In light of the fecundity and diversity of Catholic theology since Vatican II, a 2012 report of the International Theological Commission (ITC) identified perspectives, principles, and criteria—distinctive family traits—of Catholic theology, what Pope Benedict XVI called its “genetic code”: primacy of the Word of God; the faith of the Church as its source, context, and norm; the science of faith; drawing constantly on the canonical witness of Scripture; fidelity to the Apostolic Tradition; attention to the sensus fidelium; responsible adherence to the ecclesiastical magisterium; practiced in collaboration with the whole company of theologians; in dialogue with the world; giving a scientifically and rationally argued presentation of the Christian faith; integration of plurality in the intellectus fidei; and sapiential. This article marks the 10th anniversary of the ITC report by offering a critical commentary on the criteria, examining the possibilities, limitations, and tensions inherent in each, and the ongoing relevance of these criteria for contemporary Catholic theology. It argues that although the aim of the ITC report is not to promote uniformity but to avoid fragmentation, and its framework is an ecclesiology of communion, when the interpretative possibilities of theology are discussed, the report tends to retreat from these possibilities and adopt a restrictive emphasis on conformity. The article then examines what Pope Francis (2013–) says about the characteristics of Catholic theology and the role of theologians in his major documents and his addresses to faculties of theology. It argues that Francis makes a distinctive contribution to consideration of what is “authentically” Catholic theology, and may offer a less restrictive understanding of such theology for the diverse academic, cultural, and ecclesial contexts in which Catholic theologians find themselves.

Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased» (Lk 2,14b). Although Christians themselves caused wars, died in them, were murdered and had to fight, the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace.
 Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI (1922–1939), Pius XII (1939–1958), with high impact – John XXIII (1958–1963), Paul VI (1963–1978), Pope John Paul II (1978–2005) and Pope Benedict XVI (2005–2013). After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world. 
 Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter».

The Roman Catholic Church, thru the Supreme Pontiff, prides herself in her prophetic vocation. Just like the prophets of old, the Church speaks whenever there are social issues that threatens the people of God. Currently, all people are facing the ecological crisis as characterized by unprecedented natural weather patterns (climate change), loss of species of both flora and fauna, desertification and the like. As a crisis, it needs an immediate response. This response is the main focus of this research. Hence, this research aimed to fulfill the following objectives: to describe the current ecological crisis; to identify the Church’s traditional and scriptural basis in responding to the challenges of the ecological crisis; to examine the different Church’s encyclical and teachings as responses to ecological crisis; and to propose recommendations to alleviate the present ecological crisis. The social action cycle of Mater et Magistra was used as framework in identifying the origins of the crisis (context), followed by identifying diachronically the response of the Church drawing from the scripture, tradition (conscience), and examining synchronically the response of the Church’s encyclical with special emphasis on Laudato Si, concluding with concrete recommendations (consciousness) to help alleviate the present ecological crisis. Thus, the result showed that the current ecological crisis is characterized by ‘excessive anthropocentrism’ which is a clear misunderstanding and misinterpretation of the human and nature relationships. Moreover, a clear interpretation of the Biblical truth must be preserved. Lastly, the Catholic Social Teachings, specifically the Laudato Si, indicated that there is a need for a “Dialogue”, among various sciences, to respond effectively to the ecological crisis. References Bowen, G. A. (2009). Document analysis as a qualitative research method. Qualitative Research Journal, 9, 27-40.Christiansen, D and Grazer, W, (Eds.). (1996). And God saw that it was good: Catholic Theology and the environment. USA: United States Catholic Conference.Hornsby-Smith, M. P. (2006). An introduction to catholic social thought. New York: Cambridge University Press.Jenkins, Willis. (2008). Ecologies of grace: Environmental ethics and Christian Theology. London: Oxford University Press.Josol, A. M., CSsR. (1991). “What is happening to our beautiful land,” in Responses to the Signs of the Times: Selected Documents: Catholic Bishops’ Conference of the Philippines. Quezon City: Claretian, pp. 306-320.Leavy, Patricia. (2017). Research Design. New York: The Guilford Press.McDonagh, S. (1987). To care for the earth: A call for a new theology, London: Geoffrey Chapman. O’Murchu, D. (2004). Quantum theology: Spiritual implications of the new physics (Revised Ed.). NY: The Crossroads PublishingCompany.Pope Benedict XVI. (2010). If you want to cultivate peace, protect creation. Message of His Holiness Pope Benedict XVI for the Celebration of the World Day of Peace. http://w2.vatican.va/content/benedictxvi/en/messages/peace/documents/hf_benxvi_mes_20091208_xliii-world-day-peace.html Pope Francis. (2015a). Laudato si (On care for our common home). Libreria Editrice Vaticana.Pope Francis. (2015b). Pope Francis I speech to the Filipino audience in the year 2015. University of Sto. Tomas-Manila.Pope John XXIII. (1961). Mater et Magistra (Christianity and Social Progress). Libreria Editrice Vaticana.Pope John Paul II. (1987a). Sollicitudo Rei Socialis (The concern of the church for social order). Libreria Editrice Vaticana.Pope John Paul II. (1990b). Peace with God the creator, peace with all of creation. Message of His Holiness Pope John Paul II for the celebration of the World Day of Peace. http://w2.vatican.va/content/john-paulii/en/messages/peace/documents/hf_jp-ii_mes_19891208_x xiii-world-day-for-peace.html.Pope John Paul II. (1979c). Redemptoris Hominis. Libreria Editrice Vaticana.Pope John Paul II. (1991d). Centesimus Annus. Libreria Editrice Vaticana.Pope Leo XIII. (1891). Rerum Novarum (Rights and Duties of Capital and Labor). Libreria Editrice Vaticana.Pope Paul VI. (1971). Octogesima Adveniens (The eightieth anniversary). Libreria Editrice Vaticana.Rozzi, R., et al. (2013). Linking ecology and ethics for a changing world: Values, philosophy, and action, Springer, 1, Switzerland.Rozzi, R., et al. (2015). Earth stewardship: Linking ecology and ethics in theory and practice, Springer, 2, Switzerland.White, Lynn. (1967). The historical roots of our ecological crisis. Science 155: 1203-1207. http://www.cmu.ca/faculty/gmatties/lynnwhiterootsofcrisis.pdfWilliams, C. (2010). Ecology and socialism: Solutions to capitalist ecological crisis. Chicago: Haymarket Books.

La thèse porte sur la réflexion de Ratzinger sur la "raison". La critique de la raison moderne, ainsi que l'éléboration d'un modèle alternatif de raison, permet de cerner les enjeux de la théologie de Ratzinger et de saisir le fil conducteur de ses nombreuses batailles.<br>Doctorat en Philosophie<br>info:eu-repo/semantics/nonPublished