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Journal articles on the topic 'Pope Benedict XV'
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Volodko, Anna. "The peacemaking and humanitarian activities of Pope Benedict XV." OOO "Zhurnal "Voprosy Istorii" 2019, no. 12_2 (December 1, 2019): 234–44. http://dx.doi.org/10.31166/voprosyistorii201912statyi46.
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Kollman, Paul V. "Considering Benedict options: missiological reflections in a fractious age." Missiology: An International Review 46, no. 1 (January 2018): 7–22. http://dx.doi.org/10.1177/0091829617748941.
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An adequate missiology depends, among other things, on a grasp of the present reality in which missiological reflection happens. The past few years of global political transformation invite consideration of a missiology adequate for the present fractiousness. This paper sketches three possible missiological stances for Christian communities to take vis-a-vis the world, each framed as a Benedict option. Option one derives from Rod Dreher’s book The Benedict Option and urges strategic withdrawal from the world, inspired by St. Benedict. Option two draws inspiration from Pope Benedict XVI and advances intellectual inquiry and understanding. Option three looks back to Pope Benedict XV to highlight ecclesial engagement in addressing social issues. An adequate missiology need not choose one option to the exclusion of the others. Instead it must draw upon critical theologies of Christ and church to forge missional faithfulness, an especially critical task in a fractious age.
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BARRY, GEARÓID. "Rehabilitating a Radical Catholic: Pope Benedict XV and Marc Sangnier, 1914–1922." Journal of Ecclesiastical History 60, no. 03 (July 2009): 514. http://dx.doi.org/10.1017/s0022046907002539.
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Zeender, John. "The Unknown Pope: Benedict XV (1914-1922) and the Pursuit of Peace (review)." Catholic Historical Review 87, no. 1 (2001): 76–78. http://dx.doi.org/10.1353/cat.2001.0043.
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Wilk, Stanisław. "Ustanowienie stosunków dyplomatycznych między odrodzoną Rzeczpospolitą Polską a Stolicą Apostolską." Teka Komisji Historycznej 15 (2018): 8–20. http://dx.doi.org/10.18290/teka.2018.15-2.
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The process of establishing diplomatic contacts between the Second Polish Republic and the See of Rome is a testimony to the efforts of the metropolitan bishop and the member of the Regency Council archbishop Aleksander Kakowski concerning the arrival of the See’s diplomatic representative to the Kingdom of Poland. The representative was hoped to help the Polish bishops in rebuilding shattered church organization and religious life of the congregation. In reply to the Polish bishops’ plea of 25 May 1918, Pope Benedict XV nominated the prefect of the Vatican Library prelate Achilles Ratti as an inspector in the Warsaw metropolis, whose jurisdiction was soon expanded to former Russian territories. Despite the fact that the inspector’s visit was of religious character, after Poland’s regaining of independence Ratti was in contact with Polish state authorities. He facilitated the See of Rome’s recognition of Poland and on 6 June 1919 Benedict XV nominated him a papal nuncio in Poland. Józef Piłsudski, the marshal of Poland, was handed the nomination letters on 19 July 1919.
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Duncan, Bruce. "Book Review: The Unknown Pope: Benedict XV (1914–1922) and the Pursuit of Peace." Pacifica: Australasian Theological Studies 13, no. 3 (October 2000): 355–58. http://dx.doi.org/10.1177/1030570x0001300317.
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Keelan, Geoff. "Dissenting in the First World War: Henri Bourassa and Transnational Resistance to War." Cahiers d'histoire 35, no. 2 (June 12, 2018): 43–66. http://dx.doi.org/10.7202/1047868ar.
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This article discusses the connection between French Canadian nationalist, the journalist Henri Bourassa, and other international voices that opposed the First World War. It examines common ideas found in Bourassa’s writing and the writing of the Union of Democratic Control in Britain and the position of Pope Benedict XV about the war’s consequences, militarism and the international system. This article argues that Bourassa’s role as a Canadian dissenter must also be understood as part of a larger transnational reaction to the war that communicated similar solutions to the problems presented by the war.
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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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Vandeweyer, Luc. "Verschaeve schrijft paus Benedictus XV in naam van de Frontbeweging. De getuigenis in de schrijfboeken van Leo Dumoulin." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 67, no. 3 (January 1, 2008): 236–53. http://dx.doi.org/10.21825/wt.v67i3.12493.
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De Vlaamse priester Leo Dumoulin (1890-1942) begon in de vroege zomer van 1927 met het noteren van waarnemingen, bevindingen en neerslagen van gesprekken die hij voerde. Hij hield deze kroniek vol tot in het midden van de jaren dertig. Zijn notities worden afgewisseld met ingeplakte brieven van zijn correspondenten en met knipsels, vaak van artikels die hij zelf had geschreven in Vlaams-nationalistische bladen. De twee schriftjes kwamen terecht in de benedictijnenabdij van Steenbrugge en uiteindelijk in het ADVN waar ze toegankelijk werden gemaakt voor onderzoekers.Om de inhoudelijke rijkdom te illustreren, werd gekozen voor de reproductie van een fragment dat handelt over de brief die de Vlaamse frontbeweging tijdens de Eerste Wereldoorlog stuurde aan paus Benedictus XV met de bedoeling de invloed van kardinaal Mercier te fnuiken. Mercier werkte in het bezette land de Duitse bezetter tegen en de Romeinse curie had liever gezien dat hij zich op dit 'politieke' vlak wat op de achtergrond hield. Met de uitvoerige getuigenis van de opsteller van de brief, priester Cyriel Verschaeve, wordt de motivatie verduidelijkt en de ontvangst in Rome voorzien van nog onbekende details.________Verschaeve writes to Pope Benedict XV on behalf of the Front Momevent. The testimony in the notebooks of Leo DumoulinIn the early summer of 1927 the Flemish priest Leo Dumoulin (1890-1942) started to note down observations, conclusions and reports of discussions he had held. He carried on with this chronicle until the mid nineteen-thirties. His notes are alternated with pasted in letters from his correspondents and newspaper cuttings, often of articles that he had written himself in Flemish nationalist newspapers. The two notebooks ended up in the Benedictine abbey of Steenbrugge and finally came to the ADVN where researchers were given access.In order to illustrate the intrinsic richness of the text it was decided to reproduce a fragment dealing with the letter sent by the Flemish Front Movement to Pope Benedict XV during the First World War with the intention of destroying the influence of Cardinal Mercier. In the occupied country Mercier opposed the German occupier and the Roman Curia would have preferred that he kept a low profile in this ‘political area’. Thanks to the extensive testimony of the author of the letter, the priest Cyriel Verschaeve, the motivation is elucidated and the reception in Rome is provided with details which up until now had been unknown.
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Tulej, Andrzej. "Kościół na drodze ku „Nostra Aetate”.Zarys relacji chrześcijańsko-żydowskich w XX w. przed II wojną światową." Warszawskie Studia Teologiczne 31, no. 1 (March 5, 2018): 142–53. http://dx.doi.org/10.30439/wst.2018.1.11.
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A review of the chosen teachings of the Church concerning Jews and Judaism – both official and unofficial – showed that in the twentieth century, before the Second World War, the Church spoke especially in response to the errors of racism, statolatry and various forms of Antisemitism. The historical context were the Russian revolutions, World War I, the fascist movements. The Church's statements intensified when, at the turn of the 1920s and 1930s, the National Socialist Party grew stronger, taking over power in Germany in 1933, leading to the tragedy of World War II and the drama of the Holocaust (Heb. Shoah). Although in its official teachings the Church has always been cautious in wording, in order to avoid direct involvement in political matters or become a party to any conflict, some statements of the popes referring to the broadly understood "Jewish question" can be considered as "milestones". This applies above all to the letter of Pope Benedict XV considered by some to be the most important act of opposition to Antisemitism, the encyclical "Mit brennender Sorge" by Pius XI, opposing the idolatrous relationship to race, nation, state or power and emphasizing the value of the religion of Israel and the Old Testament and the famous formula spoken during the meeting of Pope Pius XI with the Belgian pilgrims: "spiritually, we are all Semites".
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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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Tjatur Raharso, Aphonsus. "Pemimpin Ormas Keagamaan Sebagai Man of Communion dalam Situasi Konflik Menurut Paus Benediktus XV dan Paus Yohanes XXIII." Religió: Jurnal Studi Agama-agama 7, no. 2 (September 10, 2017): 177–204. http://dx.doi.org/10.15642/religio.v7i2.732.
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This article is written out of a concern about the religious leadership trend performed by some Islamic mass organization leaders during the first three month of 2017 in Jakarta which ended in horizontal conflicts and frictions based on religious and racial issues. Through the comparative method, this article would show the leadership role model of Catholic religious leaders, especially two Catholic popes during the World War I and II era, Pope Benedict XV and Pope John XXIII. While the world leaders were confronting to each other and created blocks to provoke wars, the both popes were present as fathers who loved and embraced all humankind across the nations. They placed themselves as the peace makers and invited the world to build peaceful co-habitation, which respected human right, as well as imposed justice for all humankind. The both popes were man of communion and sign of peace in amid of world conflicts. To be man of communion and sign of peace, the religious leaders need to restrain themselves to not be affected by the conflict issues that make them be sectarian, extremist, partisan, or partial. When there is a conflict because of any factors, the religious mass organization leaders might only observe whether there is a violation of human right, justice or bonum commune. If there is any, regardless from which race, religion, and class the victims are, they should fight for the justice, invoke human right, and generate bonum commune based on the legal law, by encouraging peace and harmony in the society.
[Artikel ini lahir dari sebuah keprihatinan mengenai model kepemimpinan religius yang ditampilkan oleh beberapa pemimpin ormas keagamaan Islam pada trimester pertama tahun 2017 di ibukota Jakarta dan berakhir pada gesekan dan konflik horisontal berdasarkan suku dan agama. Artikel ini ditulis dengan menggunakan metode komparatif, yakni dilakukan dengan menggali gaya kepemimpinan religius pemuka agama Katolik, khususnya dua orang Paus Gereja Katolik di masa Perang Dunia pertama dan kedua, yakni Benediktus XV dan Yohanes XXIII. Kedua Paus itu tampil sebagai bapa yang mencintai dan merangkul semua orang dan bangsa, menjadi juru-damai, serta mengajak para pemimpin bangsa untuk membangun cohabitation yang damai, yang menghormati hak dan martabat pribadi manusia, serta menegakkan keadilan bagi semua orang. Kedua Paus itu telah menjadi man of communion dan sign of peace yang efektif dalam situasi konflik mondial. Dari studi komparatif dapat ditemukan bahwa untuk bisa menjadi man of communion dan sign of peace dalam situasi konflik para pemimpin ormas keagamaan di Indonesia perlu menahan diri agar tidak terkooptasi dan menjadi sektarian, partisan atau parsialistik di hadapan dan di dalam kelompok yang dipimpinnya sendiri. Dalam konflik karena faktor apapun, para pemimpin ormas keagamaan hanya boleh mengawasi apakah terjadi pelanggaran terhadap hak asasi manusia, keadilan, atau bonum commune.]
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McCaffrey, John F. "The unknown pope, Benedict XV (1914–1922) and the pursuit of peace. By John F. Pollard. Pp. xv+240+16 plates. London: Geoffrey Chapman, 1999. £16.99. 0 225 66844 0." Journal of Ecclesiastical History 51, no. 3 (July 2000): 592–651. http://dx.doi.org/10.1017/s0022046900794991.
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Hughes, John Jay. "The Unknown Pope: Benedict XV (1914–1922) and the Pursuit of Peace. By John F. Pollard. New York: Geoffrey Chapman, 1999. xvi + 240 pp. $29.95." Church History 69, no. 3 (September 2000): 673–74. http://dx.doi.org/10.2307/3169427.
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Carboni, Luca. "Nascita e morte delle rappresentanze pontificie e dei loro archivi nell’Europa centro-orientale. Dalla “grande guerra” alla “guerra fredda” (1918–1952)." Textus et Studia, no. 2(2) (May 8, 2017): 117–77. http://dx.doi.org/10.15633/tes.01206.
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Birth and death of pontifical representatives and their archives in Central Eastern Europe. From the “great war” to the “cold war” At the end of World War I in the Central Eastern Europe new national states replaced the multinational empires. The international policy of the Holy See aimed at the recognition of the new nation-states, which had numerous non-native minorities on its territory. The Holy See, despite the difference in approaching to the Eastern issues between Benedict XV and his successor Pius XI, opened new apostolic nunciatures (and where it was not possible new apostolic delegations) whose main purpose was to sign concordats to define the generality of relations between State and Church, mainly by ensuring the freedom of ecclesiastical appointments (against the ancient rights of patronage) and dissolving the conflict between local hierarchy and the Holy See in favor of the latter, thanks to the new role assigned to the papal nuncios. The article traces the vicissitudes that had to face during the interwar period the pontifical representatives in the countries of Central and Eastern Europe, often in situations where national identity was identified with the religious one. With the outbreak of World War II and the advent of the new pope Pius XII, the Holy See had to face the sad period of the war, trying to maintain a benevolent neutrality towards someone and a critical one towards others. At the end of the conflict, with the birth of the “Iron Curtain”, the strong action against the danger of an “impassive omnipotence of a materialistic state, without a celestial ideal, no religion and no God” assumed, in the eyes of the pope, the perspective of an apocalyptic struggle between good and evil, which led in a few years to close all the pontifical representatives.
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Ferre Domínguez, Josep Vicent. "escritos de Francesc de Aranda. Un breve opúsculo sobre la amistad." Aragón en la Edad Media, no. 32 (September 11, 2020): 109–46. http://dx.doi.org/10.26754/ojs_aem/aem.2021324499.
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Resumen: El caballero aragonés y donado Francesc de Aranda (1346-1438) ha sido estudiado preferentemente desde la óptica de su actividad pública como consejero real, partícipe en el Compromiso de Caspe, asesor del papa Benedicto XIII, benefactor de Teruel y del monasterio de Portaceli. En este trabajo se trata un aspecto suyo menos conocido: la obra escrita. Además de una descripción general de su bibliografía, se presenta una copia inédita del siglo xix de un breve tratado sobre la amistad, procedente de la cartuja citada. En el artículo se aborda la presunta autoría de Aranda, su concepción de la amistad y el carácter autobiográfico del manuscrito. Asimismo, se describe la relación personal con su sobrino y heredero Martín Martínez de Marcilla, así como las hipótesis sobre una afirmación contenida en el opúsculo: que en aquel momento ya estaba escrita en romance la historia de los amantes de Teruel, que consideraba «verdadera y muy auténtica». Palabras clave: Francesc de Aranda, Cartuja de Portaceli, Tratado sobre la Amistad, Amantes de Teruel, Corona de Aragón, siglos XIV-XV. Abstract: Francesc de Aranda, Aragonese knight and donated carthusian (1346-1438), has been mainly considered from the perspective of his public activity as royal counsellor, commissioned in the Compromise of Caspe, advisor to Pope Benedict XIII, and benefactor of Teruel and the Portaceli charterhouse. This paper tackles a less known aspect of his life: his written work. After a general description of his bibliography, we look into a 19th century unpublished copy of a brief treaty on friendship found in the Portaceli charterhouse. The article explores the presumed authorship of Aranda, his conception of friendship and the autobiographical nature of the manuscript. Also, we describe Aranda’s personal relation with his nephew and heir, Martín Martínez de Marcilla, and delve into an intriguing statement in the treaty: The “true and very real” story of Lovers of Teruel may have already been written at that moment on romance language. Keywords: Francesc de Aranda, Portaceli charterhouse, Treaty on friendship, Lovers of Teruel, Crown of Aragon, 14th-15th centuries.
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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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STEINBERG, JONATHAN. "The unknown pope: Benedict XV (1914–1922) and the pursuit of peace. By John F. Pollard. London: Geoffrey Chapman, 1999. Pp. xvi+240. ISBN 0-225-66844-0. £16.99." Historical Journal 43, no. 3 (September 2000): 905–14. http://dx.doi.org/10.1017/s0018246x0023121x.
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Beck, Ashley. "Benedict XV A Pope in the World of the ‘Useless Slaughter’ (1914–1918). Edited by A. Melloni, G. Cavagnini, and G. Grossi. Translated by Susan Dawson Vásquez and David Dawson Vásquez. 2 vols. Turnhout: Brepols 2020. 1708 pp. €185, cloth." Church History 91, no. 2 (June 2022): 435. http://dx.doi.org/10.1017/s0009640722001901.
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Walsh, Michael J. "Benedict XV. A pope in the world of the ‘useless slaughter’ (1914–1918). Edited by Giovanni Cavognini and Giulia Grossi and directed by Alberto Melloni. 2 vols. Pp. 852 + 853–1707. Turnhout: Brepols, 2020. €185. 978 2 503 58287 0; 978 2 503 58288 7." Journal of Ecclesiastical History 73, no. 2 (March 30, 2022): 439. http://dx.doi.org/10.1017/s0022046921001585.
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Garneau, James F. "Presidents and Popes, Face to Face: From Benedict XV to John Paul II." U.S. Catholic Historian 26, no. 4 (2008): 89–106. http://dx.doi.org/10.1353/cht.2008.0003.
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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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Vanlandschoot, Romain. ""Onze toestand dwingt ons tot spreken." Brief van Cyriel Verschaeve an kardinaal Mercier — 6 augustus 1917." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 77, no. 3 (December 11, 2019): 231–52. http://dx.doi.org/10.21825/wt.v77i3.15687.
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De brief heeft van 1917 tot 2017 een merkwaardige geschiedenis gekend met betrekking tot de teksteditie. In deze bijdrage wordt de laatste, wetenschappelijke editie in de Open Brieven (Antwerpen, 2017) gevolgd.Een van de belangrijkste documenten uit de voorgeschiedenis van de brief is het essay 1830-1908, een ongepubliceerde tekst die door Lodewijk Dosfel in februari 1918 te Gent werd uitgegeven. Dit essay openbaart de opvattingen van Verschaeve over natie en staat, geheel verschillend van die van Mercier. De kapelaan volgde hier de Zuid-Afrikaanse generaal uit de Boerenoorlog, Christiaan De Wet, en de Luikse hoogleraar Emile de Laveleye. De voorbereidende stappen tot de brief zijn merkbaar in de dagboekaantekening van 25 januari 1915, gewijd aan de beroemde Patriotisme et Endurance (verzet tegen de Duitsers) en in die van 18 september 1916, over de twee politieke objectieven van Verschaeve: de vernederlandsing van de Gentse universiteit en de inrichting van de bestuurlijke scheiding.De eerste week van augustus 1917 voelde kapelaan Verschaeve zich bedreigd. Hij maakte zich zorgen over het uitblijven van het antwoord van koning Albert I op de Open Brief van 11 juli door de leiding van de Frontbeweging aan de vorst gestuurd en bij de soldaten verspreid. Bovendien was aan de top van de regering De Broqueville een wissel doorgevoerd: het Ministerie van Oorlog kwam in handen van Armand De Ceuninck, een hardvochtig generaal. Verschaeve vreesde het ergste voor hem en voor de soldaten.In die omstandigheden nam hij het initiatief om op eigen houtje een (tweede) open brief aan de koning te schrijven en een oud plan uit te voeren: een brief gericht aan paus Benedictus XV en een aan kardinaal-aartsbisschop Désiré Mercier.In het eerste deel van zijn brief sprak de kapelaan zijn grote bewondering uit voor de kardinaal en zijn verzet tegen de Duitse overweldiger. Vervolgens herinnerde hij aan de homilie van 21 juli 1916 in Sint-Goedele te Brussel over de betekenis van de soldaten aan de IJzer: ils sont nos sauveurs. En dat bracht hem vanzelf tot de beklagenswaardige situatie van de Vlaamse piotten, de spanningen in het leger en het repressieve optreden van de overheid. In het tweede deel trok Verschaeve scherp van leer tegen de aartsbisschoppelijke maatregel, met betrekking tot het activisme, de Duitse maatregel voor de vernederlandsing van de Gentse universiteit en het doorvoeren van de bestuurlijke scheiding in België en de autonomie van Vlaanderen. Het zijn uitgesproken politieke statements van de kapelaan over de Vlaamse beweging.Met deze brief heeft Verschaeve Mercier willen counteren maar is daar niet in geslaagd. De brief is in oktober 1917 in Londen afgegeven aan de vertegenwoordiger van de kardinaal, Mgr. Antoon De Wachter. Of hij Mechelen heeft bereikt weten we niet. Wel werd de tekst aan het front verspreid. Verschaeve dacht daarbij een keerpunt te bewerkstellingen in de Frontbeweging en in de Vlaamse beweging in het algemeen.__________
“Our situation compels us to speak.” Cyriel Verschaeve’s Letter to Cardinal Mercier, 6 August 1917
From 1917 to 2017, this letter has had a noteworthy publishing history. This article follows the latest, scholarly edition in Open Brieven (“Open Letters”, Antwerp, 2017).One of the most important documents from the prehistory of this letter is the essay 1830-1908, an unpublished text that was issued by Lodewijk Dosfel in February 1918 in Ghent. This essays reveals Verschaeve’s views on nation and state, quite different from those of Mercier. Here, the chaplain follows the Afrikaner Boer War general, Christiaan De Wet, and the Liège university professor Émile de Laveleye. The preparatory steps toward the letter can be gleaned in his journal entry of 25 January 1915, dedicated to the well-known Patriotisme et Endurance (“Patriotism and Endurance”, an address of Mercier’s relating to resistance to the Germans) as well as in the entry pf 18 September 1916, about Verschaeve’s two political objectives: transforming the University of Ghent into a Dutch-speaking institution and establishing administrative separation.In the first week of August 1917, chaplain Verschaeve felt himself to be under threat. He worried about the lack of a response from King Albert I to the Open Letter of 11 July, which had been sent to the sovereign by the leadership of the Front Movement and spread among the soldiers. In addition, a change had recently taken place in the ranks of the De Broqueville government: the War Ministry came into the hands of Armand De Ceuninck, a stern general. Verschaeve now feared the worst for himself and for his soldiers.In these circumstances, he took the initiative on his own accord to write a (second) Open Letter to the king and to put an old plan into action: a letter to be sent to Pope Benedict XV and Cardinal-Archbishop Désiré Mercier.In the first half of his letter, the chaplain spoke of his great admiration for the cardinal and his resistance to the German usurper. Subsequently, he remembered the homily of 21 July 1916 at the Cathedral of Saint Gudula about the soldiers on the Yser: “they are our saviours”. This brought him right to the pitiable situation of the Flemish infantrymen, the tensions in the army and the repressive conduct of the government. In the second half, Verschaeve very angrily attacked the archbishop’s attitudes on topics such as Activism, the German measures for the transformation of the University of Ghent and the implementation of administrative separation in Belgium and autonomy for Flanders. These were outspoken political statements from the chaplain about the Flemish Movement.Verschaeve had wanted to counter Mercier but did not succeed in doing so. In October 1917, the letter was handed to the representative of the cardinal, Mgr. Antoon De Wachter. It is unknown whether it made it to Mechelen. The text was, however, spread at the front. In doing so, Verschaeve intended to bring about a turning point in the Front Movement and in the Flemish Movement in general.
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Vélez Caro, Olga Consuelo. "A mulher em documentos eclesiais." Revista Eclesiástica Brasileira 63, no. 252 (May 20, 2019): 883. http://dx.doi.org/10.29386/reb.v63i252.1763.
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A participação da mulher na vida da Igreja é um fato inegável. Porém, como na sociedade civil, a mulher herdou o estereótipo de ser destinada unicamente “à procriação e aos trabalhos domésticos”. Isto tem impedido que, muitas vezes, ela seja considerada “sujeito” da vida eclesial. Este artigo parte desta realidade e apresenta, a partir de alguns documentos do ensino papal (Leão XIII, Bento XV, Pio XI, Pio XII, João XXIII, Paulo VI e João Paulo II), a maneira como se tem concebido a mulher e seus papéis na vida social e eclesial. Destacam-se as contribuições dos documentos do Vaticano II, de Medellín e de Puebla na superação de estereótipos em relação à mulher. Estes documentos, na verdade, oferecem um horizonte libertador, que pode contribuir decisivamente para outra concepção do papel da mulher na vida eclesial. Porém, estas mudanças não serão desencadeadas pelo mandato das autoridades oficiais, mas sim, pela iniciativa das próprias mulheres.Abstract: Women’s participation in the Church life is an undeniable fact. However, in the Church as in civil society, women have inherited the stereotype of being destined only “to procreation and housework”. This has often prevented them from being considered “subjects” of ecclesial life. Starting from this reality, this article discusses, with the help of some documents of the Magisterium (Leo XIII, Benedict XV, Pius XI, Pius XII, John XXIII, Paul VI and John Paul II), how women and their roles have been interpreted in social and ecclesial life. It is important to note the specific contributions of the Vatican II documents and those of Medellin and Puebla to the struggle against the usual stereotypes related to women. Indeed, these documents offer a liberating horizon that can contribute decisively for another view of the role of women in ecclesial life. Nevertheless, these changes will not be unchained by the official authorities’ mandate but by the initiative of women themselves.
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Milani, Tatiane, and Angela Zamin. "O acontecimento renúncia de Bento XVI em jornais de referência." Cadernos de Comunicação 20, no. 3 (November 2, 2016). http://dx.doi.org/10.5902/2316882x21940.
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O presente artigo analisa a produção do acontecimento jornalístico Renúncia de Bento XVI em dois jornais de referência, o brasileiro O Estado de São Paulo e o italiano Corriere della Sera, em suas versões digitais, em fevereiro de 2013. Por meio da Análise de Conteúdo (Bardin, 1979; Herscovitz, 2007), evidenciou-se que, nos jornais, o acontecimento foi assentado sobre escândalos ligados ao Vaticano, enquanto as razões apresentadas pelo Papa foram tomadas como condição que dificultaria trabalhar com tais questões.Palavras-chave: Jornalismo; Acontecimento; Papa Bento XVI; Análise de Conteúdo.Resignation’s event of Benedict XVI in elite newspapersAbstract: In this paper, we analyze de production of the journalistic event Resignation of Benedict XVI in two elite newspapers: the Brazilian O Estado de São Paulo and the Italian Corriere della Sera, in their digital versions, in February 2013. We have evidenced, through content analysis (Bardin, 1979; Herscovitz, 2007) that, in the newspapers, the event was settled about scandals related to Vatican, while the reasons presented for the pope were treated as a condition that would make it more difficult to work with these questions.Keywords: Journalism; Event; Pope Benedict XV; Content Analysis.El acontecimiento renuncia de Benedicto XVI en periódicos de referenciaResumen: Este artículo analiza la producción del acontecimiento periodístico Renuncia de Benedicto XVI en dos periódicos de referencia, el brasileño O Estado de São Paulo y el italiano Corriere della Sera, en sus versiones digitales, en el febrero de 2013. Mediante el análisis de contenido (Bardin, 1979; Herscovitz, 2007), la investigación muestra que, en los periódicos, el acontecimiento fue construido a partir de los escándalos vinculados con el Vaticano, mientras que las razones presentadas por el Papa se tomaron como una condición que haría más difícil trabajar con este tipo de problema.Palabras clave: Periodismo; Acontecimiento; Papa Benedicto XVI; Análisis de contenido.
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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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Houlihan, Patrick J. "Renovating Christian Charity: Global Catholicism, the Save the Children Fund, and Humanitarianism During the First World War*." Past & Present, October 22, 2020. http://dx.doi.org/10.1093/pastj/gtaa010.
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Abstract This article argues that the Vatican’s involvement in the fledgling stages of the Save the Children Fund helped globalize what began as a local British charity, reshaping Christian humanitarianism as a response to total war. Centred on children as irreproachable war victims and the hope of the future, the ideology of Christian charity and the Vatican’s financial networks helped mobilize resources to combat famine across shattered imperial state structures in Central and Eastern Europe. With diplomatic credentials as a peace advocate, Pope Benedict XV (1914–22) symbolically led this new wave of religious humanitarianism. Attempting to stabilize war-torn societies, Christian humanitarianism towards children was an ideology that overcame wartime British anti-Germanism, raising fears about the spectre of Bolshevism after the Russian Revolution of 1917. In contrast to 19th-century religious mobilization that hardened confessional boundaries against the liberal secular state, however, this was a moment when the Catholic Church as a global religious organization intervened for all people, irrespective of faith commitments. Influencing later human rights developments, religiously informed humanitarianism became forgotten in the Vatican’s aggressive anti-communist diplomacy in the inter-war era. Ecumenical religious charity was important for the modern history of humanitarianism and non-governmental organizations.
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Echeverri, Alberto. "Entre la “guerra justa” y “una inútil masacre”: Benedicto XV, el papa desconocido." Theologica Xaveriana 70 (April 14, 2020). http://dx.doi.org/10.11144/javeriana.tx70.gjim.
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¿Son posibles en un mismo cristiano dosposiciones ético-teológicas distintas ante la mayor o menor licitud de la guerra? En el centenario del final de la I Guerra Mundial, hacer memoria de un personaje clave para la Iglesia Católica romana del momento pone de presente la disyuntiva a la que se vio enfrentado el genovés Giacomo Della Chiesa, primero como arzobispo de la Bolonia italiana, por la campaña de Libia (1911-1912), y luego como papa Benedicto XV, por la Gran Guerra (1914-1919). La investigación procede con una hermenéutica de documentos suyos y de contemporáneos, en Bolonia y el Vaticano; acude también a historiadores de su actuación en ambas investiduras. La conclusión revela el alcance que el asunto tuvo en el ejercicio pastoral de un creyente casi desconocido, y sugiere algunas líneas de examen del problema que la guerra continúa planteando a la teología cuando es adjetivada como justa.