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Journal articles on the topic 'Popego’ popo'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

McLynn, Neil. "Crying Wolf: The Pope and the Lupercalia." Journal of Roman Studies 98 (November 2008): 161–75. http://dx.doi.org/10.3815/007543508786239346.

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This article examines the Contra Andromachum, the open letter in which Gelasius of Rome (A.D. 492–496) condemned the continued involvement of members of the now Christian élite in the Lupercalia. It is suggested that the Pope's argument is less straightforward than has been supposed: the current status and recent history of the festival are left unclear, and the Pope's allegations about the motives of its sponsors are of dubious credibility. Of more significance is the public aspect of the festival, and in particular the opportunities it provided for those who organized it to advertise a connection with the heritage of Rome.

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2

Kiryushkina, Viktoria V. "Religious factor in the life and work of Alexander Pope." Izvestiya of Saratov University. New Series. Series: History. International Relations 21, no. 2 (June 23, 2021): 206–14. http://dx.doi.org/10.18500/1819-4907-2021-21-2-206-214.

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The article examines the importance of the religious factor in the life of the poet. The anti-Catholic politics of England is seen as the historical context that influenced Pope’s life and personality. Alexander Pope appears as a man who was able to use his extremely unprofitable religious affiliation in forming a career as a professional writer. The author examines the function of Catholicism, the combination of deism, concepts of natural religion, and Christian ideas in Pope’s enlightenment consciousness.

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3

Calvert, Ian. "Augustan Allusion: Quotation and Self-Quotation in Pope’s Odyssey." Review of English Studies 70, no. 297 (January 9, 2019): 869–89. http://dx.doi.org/10.1093/res/hgy120.

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Abstract The status of Pope’s Homer as a text which engages with numerous seventeenth-century poems and translations of classical epics is well established. Much of the criticism on this topic has so far focused on Pope’s use of Paradise Lost and Dryden’s Works of Virgil. This article contends that Pope’s use of other writers in the translation, including Denham and Waller, has been under-appreciated. I examine some previously unacknowledged borrowings from Denham and Waller in Pope’s Odyssey and relate them to Pope’s use of Milton and Dryden. I suggest that, within the context of direct quotation of whole verse-lines, Pope was himself responsible for privileging the presence of certain seventeenth-century authors in his Homer translations over others. The quotations of complete lines from Milton and Dryden are designed as ‘outward-looking’, but those from Denham and Waller are more ‘inward-looking’ and represent moments where he is reflecting privately on the main characteristics of their allusive strategies. Pope acknowledges that where Denham’s primary intertextual relationship was with Waller, the key source for Waller himself was his own early poetry. Waller’s early poems had, in turn, frequently drawn on works by other poets, and I outline how, in his Homer translations, Pope too repeats certain quotations frequently enough that they begin to function as self-quotations. I subsequently connect this technique to Pope’s readiness to repeat lines across his Iliad and Odyssey that are (largely) of his own invention to suggest that, in general, Pope’s allusive poetics follow Waller’s intertextual practice more closely than those of his other antecedents.

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Bassino, Paola. "TRANSLATING THE POET: ALEXANDER POPE'S ENGAGEMENT WITH THE HOMERIC BIOGRAPHICAL TRADITION IN HIS TRANSLATIONS OF THE ILIAD AND THE ODYSSEY." Greece and Rome 68, no. 2 (September 8, 2021): 183–207. http://dx.doi.org/10.1017/s0017383521000024.

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This article explores Alexander Pope's experience as a translator of the Iliad and the Odyssey, particularly his engagement with Homer as a poet and his biographical tradition. The study focuses on how Homer features in Pope's correspondence as he worked on the translations, how the Greek poet is described in the prefatory essay by Thomas Parnell and Pope's own notes to the text, and finally how his physical presence materializes in the illustrations within Pope's translations. The article suggests that, by engaging with the biography of Homer, Pope explores issues such as poetic authority and divine inspiration, promotes his own translations against European competitors, and ultimately establishes himself as a translator and as a poet. Throughout the process, Homer appears as a presence that forces Pope constantly to challenge himself, until he feels he can stand a comparison with the greatest poet ever.

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Torralbo Caballero, Juan de Dios. "Alexander Pope: Literary Translator and Editor, from Binfield to Twickenham." Revista Alicantina de Estudios Ingleses, no. 26 (November 15, 2013): 271. http://dx.doi.org/10.14198/raei.2013.26.19.

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This paper will discuss the translations of poetry and some of the editions that Alexander Pope produced. For this, we will consider his monumental task over the translations of the work of Homer, analysing the unprecedented economic and literary implications. In addition, we shall examine Pope’s imitations of Horace in order to highlight their content and underlying intentions, going on to present lastly his other work as an editor. This context will allow us to draw some conclusions from Pope’s own uniqueness in the English literary and creative scene during the 18th century. Pope showed himself to be independent from the prevailing circles, being outside the radius of action of patrons and the court.

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Pope-Ruark, Rebecca, Phillip Motley, and William Moner. "Creative Innovation Takes a (Team Teaching) Family." Teaching & Learning Inquiry: The ISSOTL Journal 7, no. 1 (March 2019): 120–35. http://dx.doi.org/10.20343/teachlearninqu.7.1.8.

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7

Popović, Mladen. "Verwachtingen van het einde der tijden in het vroege jodendom en de Dode Zeerollen." NTT Journal for Theology and the Study of Religion 65, no. 4 (November 18, 2011): 261–77. http://dx.doi.org/10.5117/ntt2011.65.261.popo.

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Dit artikel biedt een kort overzicht van enkele aspecten van eschatologische verwachtingen in het vroege Jodendom. Aandacht gaat uit naar noties uit het Oude Testament, zoals de Dag des Heren en Jeremia’s zeventig-jaren profetie, die later Joods eschatologisch denken beïnvloedden, alhoewel de gedachte van een absoluut eindpunt van de tijd een nieuw fenomeen was. Delen van 1 Henoch en Daniël dienen als voorbeeld van historische apocalypsen. Openbaring, pseudepigrafie en gezag zijn belangrijke kenmerken van teksten die eschatologische kennis claimen die worden besproken. Tot slot worden eindtijdverwachtingen in Qumran kort besproken.

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8

van den Heuvel, Steven C. "The Theocentric Perspective of Laudato Si’: A Critical Discussion." Philosophia Reformata 83, no. 1 (May 19, 2018): 51–67. http://dx.doi.org/10.1163/23528230-08301004.

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In this article, I focus on Pope Francis’s “green” encyclical, Laudato Si’. After outlining some of its characteristics, I single out the pope’s engagement with anthropocentrism for critical discussion. The pope criticizes anthropocentrism (the view that human beings alone have intrinsic value), seeing it as a root cause of ecological destruction. Instead, he proposes what I would call a theocentric conception of nature. I criticize this view. First, I suggest that the pope is insufficiently critical in adopting a theocentric approach to the common creation story. Secondly, I argue from both a biblical-theological and a philosophical perspective against the pope’s resistance to the anthropocentrism of Genesis 1:26. Thirdly, I argue that because the pope opts for non-anthropocentrism, the encyclical falls short of offering a constructive way forward in relation to functioning in a technocratic society. Through these comments, I seek to strengthen the powerful and important message of this encyclical.

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9

Zarei, Ebrahim, and Hossein Pirnajmuddin. "Self-Fashioning in Pope’s Epistle to Dr. Arbuthnot: A Bourdieusian Reading." International Letters of Social and Humanistic Sciences 40 (September 2014): 64–77. http://dx.doi.org/10.18052/www.scipress.com/ilshs.40.64.

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The aim of the present article is to investigate Alexander Pope‘s self-fashioning in the light of Pierre Bourdieu‘s socio-cultural notion of capitals, specifically the symbolic form. Pope endeavors a lot to gain such a prominent status as the most representative poet of his age. He garners all his artistry, eloquence, savoir-faire, family and social milieu to move towards the center of the canon throughout his life. This upward movement comprises a self-fashioning by Pope which sometimes is the means to facilitate his canonization and sometimes it turns into a goal and an end in itself for him. As the highly acclaimed French philosopher, Pierre Bourdieu highlights the importance of symbolic capital in an individual‘s social status. Therefore this paper aims at shedding light on Pope‘s sophisticated act of self-fashioning and its relevance to Pierre Bourdieu‘s symbolic capital. For this reason, this article discusses Pope‘s Epistle to Dr. Arbuthnot, an exemplar of his self-fashioning and accumulation of symbolic capital.

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10

Rogers, Shef. "The instructive power of the fable in New Zealand’s Native School Reader (1886)." History of Education Review 46, no. 1 (June 5, 2017): 33–41. http://dx.doi.org/10.1108/her-11-2014-0043.

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Purpose The purpose of this paper is to examine the cultural implications of James Henry Pope’s selection of fables for his 1886 Native School Reader designed to teach English to Māori students in Native Schools. Design/methodology/approach The essay takes a historical approach. It surveys attitudes towards the fable as a pedagogical tool prior to 1880 and reviews Pope’s choice of 50 from the 300 available fables in the Aesopic canon. Findings The study finds that Pope was well informed and well intentioned, but nonetheless appeared to be unaware of potentially unsettling interpretations of his selected fables. Originality/value While it may be relatively easy for twenty-first-century readers to perceive the cultural tensions of Pope’s work, exploring the historical context helps us to understand both why Pope compiled the text he did, and why he and his books were well regarded by both Pākehā and Māori, despite almost certainly not conveying the values the settlers wished to inculcate in Māori.

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Branciforte, Joshua. "Pope’s Perversity: Tastemaking in Liberal Culture." Modern Language Quarterly 80, no. 3 (September 1, 2019): 261–86. http://dx.doi.org/10.1215/00267929-7569611.

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Abstract Alexander Pope envisioned his poetry as conducive to a social order shaped and guided by taste. However, unlike later arbiters of taste who sought to project idealized norms, Pope used techniques that were oppositional, individualized, materialist, and perverse. His aesthetic strategies aimed at achieving homogeneity across diverse populations without normative prescriptions. Pope drew on the skeptical notion of the “ruling passion” to model his understanding of taste as a social process. Construed solely as a model of personality, his theory is frequently dismissed; read as a model for tastemaking, it becomes intelligible. While Pope’s classicizing moral and aesthetic values can seem distant from the assumptions of our late liberal culture, the techniques he uses to “rule” tastes indirectly remain fundamental imperatives in liberal aesthetic culture.

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Massaro, Thomas. "The Peace Advocacy of Pope Francis: Jesuit Perspectives." Journal of Jesuit Studies 8, no. 4 (September 3, 2021): 523–46. http://dx.doi.org/10.1163/22141332-08040001.

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Abstract Among the distinctive features of the papal ministry of Francis is an active dedication to peacemaking that bears noteworthy marks of his Jesuit background. A number of elements within Jesuit spirituality and history contribute to the distinctive stance that Francis assumes toward supporting peace and building the structures and conditions that encourage nonviolent resolution of conflicts worldwide. The pope’s dialogic style of diplomacy proceeds through pointed words, timely apostolic visits, and rich symbolic gestures aimed at peacebuilding and reconciliation.

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13

Bellver Capella, Vicente. "Contra el paradigma tecnocrático: la posición del papa Francisco." Argumentos de Razón Técnica, no. 20 (2017): 149–69. http://dx.doi.org/10.12795/argumentos/2017.i20.08.

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14

Peroń, Małgorzata. "Promieniujący pogodą siłacz. Jan Paweł II w dzienniku Janusza S. Pasierba." Roczniki Humanistyczne 68, no. 1 Zeszyt specjalny (2020): 463–75. http://dx.doi.org/10.18290/rh.2068s-31.

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Janusz S. Pasierb kept his diary from 1943–1993. In Pasierb’s diary, the figure of John Paul II appears several times. The author writes about events from the Pope’s life (the conclave, pilgrimages, private meetings). The reporting is emotional, the words are lively, and there is mention of the author’s own emotions. The Pope has both a physical and a moral strength. Pasierb comments on the Pope’s sermons, his thoughts on culture, and also reads the poetry and dramas of John Paul II.

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Rolska, Irena. "Ferula świętego papieża Pawła VI – innowacja i symbol tradycji." Roczniki Humanistyczne 68, no. 4 Zeszyt specjalny (2020): 73–80. http://dx.doi.org/10.18290/rh20684-5s.

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Among the topics of the Second Vatican Council were issues related to art. Pope Paul VI wanted contemporary art to open up to a new post-Conciliar era in the history of the Church. Artistic events and the works of modern art themselves, under the patronage of the Pope, in conservative environments, provoked discussions on contemporary religious art, and even the lack of consent for artists to depart from accepted canons of art. Perhaps the greatest opposition of conservatives was caused by the papal ferula, a centuries-old sign of the pope’s religious authority given by God. Paul VI ordered a new ferule from the sculptor Lello Scorzelli. Paul’s VI ferule is an example of a work of modern art, but the symbolism contained in it refers to the old tradition. The arrangement of the tormented, elongated body of Christ refers to medieval doloristic crucifixions – painful crosses. Christ on the ferule was crucified on the Tree of Life, which symbolically gives food to life for Christians. The form of a bent, not straight cross beam was also taken from the period of medieval art. It was a symbolic break with the statement that the pope’s authority came from God. At the same time, he symbolically stated the pope’s obedience to the mystery of the cross and his apostolic mission. Ferule St. Pope Paul VI in his apostolic mission used Popes: John Paul I, and the longest St. John Paul II.

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16

Dubinin, I. V., and I. G. Ivantsov. "To some questions about the library I.D. Popco." Scientific bulletin of the Southern Institute of Management, no. 2 (June 25, 2020): 120–26. http://dx.doi.org/10.31775/2305-3100-2020-2-120-126.

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Studying personal libraries allows you to not only get to know the bibliophile better – to understand what he was interested in, how educated he was, what he was like in terms of intellectual development, to know his political views, in short, to understand what he was like as a person personality. In addition, with the help of this kind of research, in addition, you can get a certain idea of the book culture of the collector’s lifetime, learn more about his circle of friends and much more. From this point of view, Ivan Diomidovich Popko, a famous military and public figure in the North Caucasus, is of great interest.

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Bevans, Stephen. "POPE FRANCIS AND INCULTURATION." Jurnal Ledalero 18, no. 2 (December 17, 2019): 203. http://dx.doi.org/10.31385/jl.v18i2.186.203-222.

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<p><strong>Abstract:</strong> This article contains the idea of Pope Francis’ contextualizations as expressed in some of his encyclicals. In his Evangelii Gaudium (Joy of the Gospel), Pope Francis supports inculturation as well as having the view that Hellenist culture is particularly appropriate in expressing Christian faith, and thus needs to be appreciated as a norm for the Church aside from the Holy Bible. In his Laudato Si (On Care for our Common Home), Pope Francis refers to a method used in liberation theology that is “See – judge – act”. Pope Francis stresses the importance of the process of observation of situations, considering the causes, and designing the actions. By referring to chapter 8 of the Apostolic Mandate Amoris Laetitia (The Joy of Love), the risks that must always be carried by each person who wishes to confront the Gospel with concrete-actual conditions are discussed. In the concluding part of this article several examples of the Pope’s sensitivity towards cultures and unusual and complex social political situations are shown by referring to the Magnum Principium (The Great Principle) Decree and the visit of Pope Francis to Myanmar.</p><p><br /><strong>Keywords:</strong> Pope Francis, Evangelii Gaudium, Laudato Si’, Amoris Laetitia, Magnum Principium, theology inculturation</p>

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Wyszowadzki, Władysław. "Pope Paul VI – Prophetic Dimension of Pontificate in Hardship Times." Seminare. Poszukiwania naukowe 2019(40), no. 4 (December 2019): 13–26. http://dx.doi.org/10.21852/sem.2019.4.01.

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19

Gratsianskiy, Mikhail. "The Fourth Ecumenical Council and the Issue of the Primacy of the Bishop of Rome." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 255–71. http://dx.doi.org/10.15688/jvolsu4.2019.6.20.

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Introduction. Despite multiple references and partial treatment of the proposed topic in scholarly literature, the necessity of its full-scaled analysis on the basis of the Acts of the Fourth Ecumenical Council held in Chalcedon in 451 still remains. Methods. The paper analyzes the entire published Acts and determines all relevant passages concerning the characteristics of the Pope’s pretensions to the universal primacy in the Church and the limits of their acceptability by the participants of the Council. Analysis. The author undertakes the research of the consequent sessions of the Council and analyzes relevant data comparing the declarations and claims of the papal legates and their actual perception by the imperial dignitaries, who were presiding over the Council, and the bishops. Results. The presented research demonstrates that Pope’s claims to the universal power within the Church were actually discarded by the Council and the representatives of the emperor in multiple ways. Firstly, the legates (vicarii) of the Pope were not trusted with the actual presidency over the Council (except in one session). Secondly, pope’s decisions, which had been taken before the Council and which the legates had been instructed to implement, were put under reexamination through the Council and were passed as conciliar decisions, often with no reference to the pope as their initiator. Thirdly, the Council didn’t accept certain elements of the pope’s title, which reflected his universal claims. In general, the Council of Chalcedon was the first to promote the principle of the primacy of honour that was bestowed on Rome and Constantinople equally.

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Tomalin, Marcus. "Justifying Alexander Pope’s Unjustifiable Rhymes." Review of English Studies 71, no. 300 (October 29, 2019): 486–507. http://dx.doi.org/10.1093/res/hgz124.

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Abstract Drawing upon recent research into historical phonology, this article re-examines the prosodic structure of Alexander Pope’s verse. The underlying purpose is to demonstrate that the widespread tendency to hear Pope’s poetry with a modern ear can lead to literary-critical interpretations that are alarmingly brittle. By contrast, a willingness to undertake some kind of pronunciation-related auditory archaeology can reveal phonological patterns that would otherwise remain hidden—and an awareness of these patterns can transform our appreciation of his intricate couplet art. A task of this kind necessarily involves a careful reading of prominent contemporaneous dictionaries, grammar textbooks, and orthoepic works, as well as recent revisionist studies of eighteenth-century English phonology. As an initial case study, the central discussion in this article will focus predominantly on two words: <war> and <gods>. Jonathan Swift accused Pope of deploying too many ‘unjustifiable rhymes’ for these words in his Iliad, and seeking to understand this critique leads to an exploration of how Pope structured his poetry using subtle phonological correspondences which frequently occur at locations other than the tenth syllable in his couplets.

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Deutsch, Helen. "“True Wit is Nature”: Wimsatt, Pope, and the Power of Style." Representations 150, no. 1 (2020): 91–119. http://dx.doi.org/10.1525/rep.2020.150.1.91.

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This essay puts Yale critic and cofounder of the New Criticism William K. Wimsatt into the balance with the most influential poet of eighteenth-century England, Alexander Pope. A scholar-collector with a lifelong penchant for Pope’s poetry and iconography, Wimsatt molds his influential theoretical paradoxes of abstract particularity after the uniquely embodied poet who made himself inseparable from his art. The elusive power of style connects universal truth to worldly materiality for both writers, giving theoretical abstraction a human likeness.

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O'Shea, Paul. "Eugenio Pacelli—Man and Pope." Harvard Theological Review 106, no. 3 (July 2013): 357–69. http://dx.doi.org/10.1017/s0017816013000151.

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At the time of his death in October 1958, Pope Pius XII was remembered as a great and good man who had worked tirelessly for peace throughout his -nineteen-year pontificate. World leaders paid him fulsome tributes, and -accounts of his life and the details of his funeral were posted on the front pages of many of the world's leading newspapers and seen by hundreds of thousands on newsreels and television. Within the Catholic Church, Pius was the last of the great monarchical popes, a man who had lived his entire life within the framework of Vatican diplomacy, as an ambassador for two popes, secretary of state for one pope, and a detail-observant manager for close to two decades as pope himself. He was praised also for his support of new movements in the life of the church, notably a modern approach to the study of Scripture and the beginnings of significant reforms to the liturgy. There was, too, some relief that the stultification of the last years of the pope's life and fears of a new anti-Modernist campaign were over. The outpouring of grief at his passing was genuine, but there was a palpable sense that something had changed; an era was closing.

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Davis, Jim, and Victor Emeljanow. "‘Wistful Remembrancer’: the Historiographical Problem of Macqueen-Popery." New Theatre Quarterly 17, no. 4 (November 2001): 299–309. http://dx.doi.org/10.1017/s0266464x00014937.

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The theatre shelves of secondhand bookshops testify to the sometime popularity and prolific output of the theatre publicist and would-be historian Walter Macqueen-Pope. Yet even by the time Macqueen-Pope was publishing his later volumes in the 1950s, the rise of academic theatre scholarship was questioning such anecdotally based and unverified accounts of the theatre and its past. Today, we can look at Macqueen-Pope, and at the period immediately before the First World War which was so often the focus of his attention, not so much for evidence of flawed scholarship as for his revealing attitude towards his subject and its social context. For anecdotage and nostalgia have inevitably to be taken into account in any historical approach to so ephemeral an art as the theatre, and, as the authors here conclude, while Macqueen-Pope may not tell us the whole truth about his many subjects, such a ‘wistful remembrancer’ remains significant to any investigation of a theatrical past ‘that must always be a melting pot of imperfect recognitions and unattainable desires’. Jim Davis is Associate Professor of Theatre and Head of the School of Theatre, Film and Dance at the University of New South Wales. victor Emelijanow is Professor of Drama and Head of the Department of Drama at the University of Newcastle, New South Wales. Both have written extensively on nineteenth-century British theatre and are the joint authors of Reflecting the Audience: London Theatregoing 1840–1880, which has just been published by the University of lowa Press.

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Setiawan, Hendro. "Membaharui Dunia Lewat Semangat Persaudaraan Global." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (April 5, 2021): 1–22. http://dx.doi.org/10.46974/ms.v1i2.21.

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The latest Pope Francis encyclical entitled "On The Fraternity and Social Friendship" (Fratelli Tutti) was signed on October 3, 2020. This encyclical emerged as the world was struggling against the Covid 19 pandemic. This encyclical is considered a universal proposal and is proposed to improve the world. Global phenomena in the form of: social injustice, environmental damage, ineffective handling of the pandemic, and various other major problems, considered by the Pope as urgent to be reflected and renewed. Through this encyclical, the pope invites all parties, all religions, even atheists, to work together in creating a better world for everyone. Since the beginning of the pandemic, Pope Francis has reflected on the pandemic as a universal call to strengthen human fraternity. Pope invites all parties during the pandemic, to think about and prepare for a better world in the context of humanity. The world after the pandemic must be a world that is more welcoming to everyone without exception. It is hoped that a world that is more humane and in solidarity will be able to overcome the problems of humanity before The pope's initial thoughts are contained in his eight letters compiled in a book entitled Life After The Pandemic. The encyclical "On The Fraternity and Social Friendship" (Fratelli Tutti), which emerged afterward, is a concrete form of the pope's thinking about what is needed to reform the world today. What is the proposal like? Is it really relevant to renew the world? How can this be realized?

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DeSilva, Jennifer Mara. "Articulating Work and Family: Lay Papal Relatives in the Papal States, 1420–1549." Renaissance Quarterly 69, no. 1 (2016): 1–39. http://dx.doi.org/10.1086/686325.

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AbstractIn the fifteenth and sixteenth centuries popes increasingly depended on clerical and lay kin to supervise the implementation of papal policy. This article argues that the charge of papal nepotism is a result of the continuing idealization of the pope as separate from the issues of work and family. By acknowledging that the preoccupations of the early modern pope extended beyond pastoral activities into a world of administration, legislation, militarism, and diplomacy, historians can better understand the pope’s use of and observers’ criticism of nepotism.

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Brunner, Melanie. "Pope John XXII and the Michaelists." Church History and Religious Culture 94, no. 2 (2014): 197–226. http://dx.doi.org/10.1163/18712428-09402002.

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The theoretical poverty controversy in 1322–1323 concerned the question of the Franciscan doctrine that Christ and the apostles had renounced both individual and communal property. This article examines Pope John XXII’s final and often neglected text on the question of Franciscan poverty, the bull Quia vir reprobus published in 1329. It was only in this late bull that the pope addressed the question of the scriptural title of Franciscan poverty, and he used the bull to establish the (temporal) dominion of Christ through biblical exegesis. The middle section of John’s bull constitutes an almost completely self-contained treatise on the role of dominion in Scripture, and it is therefore as close as we can get to a personal statement of the pope on his own definition of both the dominion and the poverty of Christ. The pope’s preoccupation with the reconstruction of Christ’s lordship and poverty from biblical texts shows a different aspect of John XXII’s relationship with the Franciscans from the primarily legal argumentation in his earlier bulls, and it illustrates that his dissatisfaction with the Franciscan poverty ideal went beyond legal and administrative concerns.

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González García, Alberto. "El papa Urbano II y el origen de la Garcineida." Anuario de Estudios Medievales 43, no. 2 (November 26, 2013): 609–47. http://dx.doi.org/10.3989/aem.2013.43.2.04.

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28

Zellma, Anna. "Pedagogiczne aspekty adhortacji papieża Franciszka Amoris laetitia." Studia Teologiczno-Historyczne Śląska Opolskiego 37, no. 1 (2017): 235–48. http://dx.doi.org/10.25167/rtso/37(2017)1/235-248.

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Bagheridoust, Esmaeil, and Zahra Mahabadi Mahabad. "Translation of Culture Specific Items: A Case Study of Persian Architecture Terminology." International Journal of Applied Linguistics and English Literature 6, no. 2 (January 4, 2017): 46. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.2p.46.

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Architectural texts involve a great deal of CSIs that reflect the culture of a country. Translating these CSIs from Persian into English seems one of the key issues in the translation of architectural texts. This source-oriented descriptive study tried to investigate CSIs of the Persian architecture in order to examine the extent to which the translators/writers have succeeded in rendering CSIs, while translating them from Persian architecture into English or writing on the Persian Architecture in English. In addition, it tried to investigate the most frequently used strategies by writers/translators according to Van Doorslaer’s (2007) model. To serve research purposes, two textbooks on Iranian architecture (i.e., Introducing Persian Architecture by Pope and Abbasid Guest House by Ouliaienia) were sampled. The findings indicated that the translator (Ouliaienia) and the writer (Pope) were successful in finding appropriate equivalents for SL architectural terms. The comparison of Pope’s textbook and Ouliaienia’s translation demonstrated that they had made use of four of the strategies (i.e., Direct Transfer, Word for Word Translation, Interpretation, and Domestication). Accordingly, in pope’s book, Interpretation was the most frequently used strategy, while Direct Transfer was the most frequently utilized one in Ouliaienia. On the other hand, Word for Word Translation was the least frequently used strategy in Pope’s work, whereas Domestication was the least frequently utilized one in Ouliaienia’s work. The findings of the present study may have some significant implications for translation theory and practice.Keywords: Translation, CSIs, Persian Architecture, Terminology

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30

Watkins, Dawn. "Alexander Pope and The Rape of the Lock – Conciliation or Judgment?" Law, Culture and the Humanities 8, no. 2 (May 25, 2011): 244–65. http://dx.doi.org/10.1177/1743872111400803.

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The focus of this article is The Rape of the Lock, written by Alexander Pope (1688–1744). The poem was first published in 1712 but was further revised and expanded by Pope, prior to its publication in the first edition of Pope’s collected works in 1717. The opening lines of the poem What dire offence from am’rous causes springs, What mighty contests rise from trivial things (Canto I.1–2) point to its ostensible purpose as an instrument of reconciliation; its epic treatment of a matter so trivial as the stealing of a lock of hair being designed to “laugh together” the once friendly but now hostile families of the offender and the offended. Although the conciliatory intent of the poem remains a popular assumption, scholars have strongly disputed this view, arguing instead that the anecdotal reporting of a family feud provided Pope with a most welcome and timely poetic opportunity. Pope was a Roman Catholic and because of the recusancy laws that existed throughout his lifetime all the conventional means by which he could hope to influence society were closed to him. However, this article argues that it was through the establishment of his reputation as a poet that Pope was able to gain authority and respect far beyond the confines of the Catholic community. Further, and via an alignment with views that dispute the traditional, positivist approach to the definition of legal judgment, the article suggests a reading of The Rape of the Lock as an instrument of judgment. The epic treatment of an insignificant dispute both operates to ridicule the trivial concerns of Pope’s immediate society, and allows for a wider questioning of the social and political issues of the period.

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Bardon, Aurélia. "The Pope’s Public Reason." Migration and Society 4, no. 1 (June 1, 2021): 137–48. http://dx.doi.org/10.3167/arms.2021.040113.

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Since the beginning of Europe’s “refugee crisis,” Pope Francis has repeatedly argued that we should welcome refugees. This, he said, is an obligation for Christians who have “a duty of justice, of civility, and of solidarity.” This religious justification is a problem for liberal political philosophers who are committed to the idea of public reason: state action, they argue, must be justified to all citizens based on public, generally accessible reasons. In this article, I argue that the claim that liberal public reason fully excludes religion from the public sphere is misguided; not all religious reasons are incompatible with the demands of Rawlsian public reason. Understanding how a religious reason can be public requires looking into both what makes a reason religious and what makes a reason public. I show that the pope’s reason supporting the claim that we should welcome refugees is both religious and public.

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Sadowski, Mirosław. "NATURALNE I SPOŁECZNE PRAWA CZŁOWIEKA W NAUCZANIU PAPIEŻA LEONA XIII." Zeszyty Prawnicze 11, no. 4 (December 19, 2016): 103. http://dx.doi.org/10.21697/zp.2011.11.4.05.

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THE NATURAL AND SOCIAL HUMAN RIGHTS IN THE POPE LEON XIII’S TEACHINGSummary The aim of this paper is to show that the category of human rights, one of the fundamentals of the modern political debate, was present in the pope’s social teaching since its beginning, namely since the pontificate of Leon XIII (1878 – 1903). A comparison between the pope’s views and the liberal doctrine of human rights indicates that both in the pope’s teaching and in the liberal conceptions, not only the subject of those rights but also their object are repeatedly identical. Their origin though is undoubtedly different. For the liberals the source of human rights are the social convention and the positive law. For Leon XIII the fundamental of human rights is the conviction that human being as imago Dei possesses an inalienable dignity which constitutes the foundation and the source of his rights. The second source of human rights in the pope’s teaching is the natural law. Leon XIII considered the right to possess private property to be the most important of human rights. The conception of natural and social human rights developed by him was a turning point in the social teaching of the Catholic Church, and moreover it was Leon XIII who presented it for the first time.

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King, Jason. "Appalachia and Laudato Si’: Developing the Connection between the Poor and the Environment." Horizons 46, no. 2 (October 22, 2019): 246–69. http://dx.doi.org/10.1017/hor.2019.110.

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In Laudato Si’, Pope Francis links environmental degradation and the poor, writing that “the poor and the earth are crying out.” Appalachia complicates the pope's claim, however, because it is an area that suffers from environmental degradation but also supports the Trump administration's dismantling of environmental regulations. Thus, Pope Francis’ understanding of the poor in Laudato Si’ needs development in three ways. First, he needs to explore how environmental degradation causes spiritual harm in addition to physical harm. Second, the pope needs to note that spiritual harm often causes the poor to cry out in ways that are sexist, racist, homophobic, and hostile toward the environment. Finally, the pope should note that the voices to be heeded in responding to environmental degradation are those voices marginalized within poor communities because they are most likely to address the spiritual harm and avoid scapegoating others.

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Willan, Claude. "‘Mr Pope's Penmanship’: Edmund Curll, Alexander Pope, and Rawlinson Letters 90." Library 12, no. 3 (September 1, 2011): 259–80. http://dx.doi.org/10.1093/library/12.3.259.

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35

Orczykowski, Andrzej. "Kanoniczne problemy w Orędziach Ojca Świętego Jana Pawła II na Światowy Dzień Migranta." Prawo Kanoniczne 49, no. 1-2 (June 15, 2006): 235–68. http://dx.doi.org/10.21697/pk.2006.49.1-2.10.

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The migration issues make an extensive and multifaceted subject in John Paul’s teaching. Expressions of these are, among other things, his Messages for the World Migration Day. In twenty-six years of his pontificate the Pope pointed out the problems of modern migration, which concern individual aspects of life of the Church and of the World. In his Messages the Pope also undertakes canonical issues of migration and shows us the ways to solve them. The Pope’s leading item is a statement that all migrants need special concern on account of their specific situation. It is a duty of the Church to provide a pastoral care for them. Pope John Paul II always defends human rights especially a human right to emigrate and he supports migrants’ right to maintain their own identity. The Pope pays special attention to their rights to form the family and to maintain the family rights.

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36

Wojtczak, Adam. "Marian Inspirations for the Culture of Encounter according to Pope Francis." Poznańskie Studia Teologiczne, no. 36 (March 18, 2021): 111–35. http://dx.doi.org/10.14746/pst.2020.36.07.

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The culture of encounter is among favourite themes of Pope Francis’s teaching. Nowadays, in the face of ever increasing feeling of ‘spiritual orphanage’, manifested by the disappearance of closeness and tenderness, he calls for Christians to go out and meet with people. At the same time, he points to Mary as the promoter of the culture of encounter. This very article is devoted to Her. I follow in the Pope’s footsteps, who distinguishes three elements of a meeting in the Gospel scene of Mary’s visit to Elisabeth: ‘Mary goes, Mary encounters, Mary rejoices’. These elements define the fundamental structure of the reflections presented here. This is about showing that Mary inspires us to go out to others, to show them closeness and tenderness, which restore the true joy of life.

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37

NAM, Jong Kuk. "1336년 교황청에 파견된 몽골 사절단." Journal of Western Medieval History 44 (March 30, 2019): 101–26. http://dx.doi.org/10.21591/jwmh.2019.44.2.101.

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38

Grünenthal, Hannah. "The Father Said Goodbye: The German Press’ Reactions to the Resignation of Pope Benedict xvi and the Conclave." Journal of Religion, Media and Digital Culture 7, no. 3 (December 8, 2018): 381–99. http://dx.doi.org/10.1163/21659214-00703010.

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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.

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Rallu, Jean-Louis. "The Demography of Oceania from the 1950s to the 2000s." Population (english edition) 65, no. 1 (2010): 9. http://dx.doi.org/10.3917/pope.1001.0009.

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Caussinus, Henri, and Daniel Courgeau. "Estimating Age without Measuring it: A New Method in Paleodemography." Population (english edition) 65, no. 1 (2010): 117. http://dx.doi.org/10.3917/pope.1001.0117.

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41

Régnier-Loilier, Arnaud. "Changes in the Seasonality of Births in France from 1975 to the Present." Population (english edition) 65, no. 1 (2010): 145. http://dx.doi.org/10.3917/pope.1001.0145.

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Régnier-Loilier, Arnaud. "Choosing the Time of Year for Births: A Barely Perceptible Phenomenon in France." Population (english edition) 65, no. 1 (2010): 188. http://dx.doi.org/10.3917/pope.1001.0188.

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Lerch, Mathias, Michel Oris, Philippe Wanner, Yannic Forney, and Catriona Dutreuilh. "Religious Affiliation and Mortality in Switzerland, 1991-2004." Population (english edition) 65, no. 2 (2010): 217. http://dx.doi.org/10.3917/pope.1002.0217.

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Bonnet, Carole, Anne Solaz, Elisabeth Algava, and Jonathan Mandelbaum. "Changes in Labour Market Status Surrounding Union Dissolution in France." Population (english edition) 65, no. 2 (2010): 251. http://dx.doi.org/10.3917/pope.1002.0251.

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Frippiat, Didier, Nicolas Marquis, and Elizabeth Wiles-Portier. "Web Surveys in the Social Sciences: An Overview." Population (english edition) 65, no. 2 (2010): 285. http://dx.doi.org/10.3917/pope.1002.0285.

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Spoorenberg, Thomas. "Fertility Transition in India between 1977 and 2004." Population (english edition) 65, no. 2 (2010): 313. http://dx.doi.org/10.3917/pope.1002.0313.

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47

Piotrowski, Martin, and Yuying Tong. "Economic and Non-Economic Determinants of Return Migration: Evidence from Rural Thailand." Population (english edition) 65, no. 2 (2010): 333. http://dx.doi.org/10.3917/pope.1002.0333.

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Prioux, France, Magali Mazuy, and Magali Barbieri. "Recent Demographic Developments in France: Fewer Adults Live with a Partner." Population (english edition) 65, no. 3 (2010): 363. http://dx.doi.org/10.3917/pope.1003.0363.

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Davie, Emma, and Magali Mazuy. "Women's Fertility and Educational Level in France: Evidence from the Annual Census Surveys." Population (english edition) 65, no. 3 (2010): 415. http://dx.doi.org/10.3917/pope.1003.0415.

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Zhao, Zhongwei, and Xiaomu Zhang. "China's Recent Fertility Decline: Evidence from Reconstructed Fertility Statistics." Population (english edition) 65, no. 3 (2010): 451. http://dx.doi.org/10.3917/pope.1003.0451.

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