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Journal articles on the topic 'Popes'

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Published: 4 June 2021
Last updated: 29 July 2024

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1

Coombes, John. "The Politics of Quotation: On Popes and Poles." Cambridge Quarterly XVII, no. 2 (1988): 156–65. http://dx.doi.org/10.1093/camqtly/xvii.2.156.

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2

Bye, Antony, Mark-Anthony Turnage, and John Casken. "Three Screaming Popes." Musical Times 131, no. 1771 (September 1990): 482. http://dx.doi.org/10.2307/1193663.

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3

Snelson, E. J. "Don't ignore Coptic popes." BMJ 344, apr19 1 (April 19, 2012): e2742-e2742. http://dx.doi.org/10.1136/bmj.e2742.

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4

Day, Charles. "Words, videos, and popes." Computing in Science & Engineering 21, no. 3 (May 1, 2019): 117–18. http://dx.doi.org/10.1109/mcse.2019.2906814.

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5

Wald, Karen Lee. "Popes, prostitutes, and prisoners." Peace Review 11, no. 1 (March 1999): 83–89. http://dx.doi.org/10.1080/10402659908426234.

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6

Hammond, F. "Popes, patrons and publishers." Early Music 36, no. 1 (February 1, 2008): 116–17. http://dx.doi.org/10.1093/em/cam126.

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7

Widera, Michał Adam. "Pope Benedict XVI’s Visit to the Jasna Góra Monastery in 2006." Studia Teologiczno-Historyczne Śląska Opolskiego 43, no. 2 (December 28, 2023): 233–52. http://dx.doi.org/10.25167/sth.5158.

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The Jasna Góra Monastery has played an important role, both a religous and patriotic one, in the Polish past. The significance of “the Spiritual Capital of Poland” was emphasised by the activity of subsequent Popes as well as by visits of the last Popes to Częstochowa. Paul VI’s unfulfilled desire to be present there during the celebration of the 1000th anniversary of the Baptism of Poland was fulfilled by John Paul II, who visited the Jasna Góra Monastery six times, and later by his Successor, Benedict XVI. The Pope’s stay in Częstochowa became a chance to strengthen consecrated people, seminarians, andrepresentatives of Catholic associations in faith. This proclamation was addressed to the above-mentioned groups of believers from all over the country. The presence of the Pope and the homily delivered by him was welcomed with enthusiasm by numerous pilgrims, to whom Marian piety was an important element of religious life.
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8

Kopaczynski, Germain. "Do Popes Disagree on ANH?" Ethics & Medics 33, no. 1 (2008): 1–3. http://dx.doi.org/10.5840/em20083311.

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9

Padovano, Fabio, and Ronald Wintrobe. "The Dictatorship of the Popes." Kyklos 66, no. 3 (July 12, 2013): 365–77. http://dx.doi.org/10.1111/kykl.12026.

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10

Barbato, Mariano, and Robert Joustra. "Introduction: Popes on the Rise." Review of Faith & International Affairs 15, no. 4 (October 2, 2017): 1–5. http://dx.doi.org/10.1080/15570274.2017.1392137.

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11

Walls, Jerry L. "The Problem of Bad Popes: The Argument from Conspicuous Corruption." Perichoresis 18, no. 5 (December 1, 2020): 87–104. http://dx.doi.org/10.2478/perc-2020-0030.

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AbstractThe fact that a number of popes have been bad in the sense that they did not even meet minimal standards of moral integrity and sincere piety poses a serious problem for Roman Catholicism. After surveying a gallery of these infamous popes, I hone in more exactly on just what the problem is. I then argue that the problem remains on both a weak providence view and a strong providence view. According to the former, there is no guarantee that the man chosen pope is God’s will. According to the latter, deploying the resources of middle knowledge, God can make sure that popes infallibly avoid error and teach only truth by making sure the right man is chosen pope. Neither view satisfactorily explains how the papacy can be as important as Rome says it is while so many popes have been such unworthy holders of the office.
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12

JOHN, SIMON. "The Papacy and the Establishment of the Kingdoms of Jerusalem, Sicily and Portugal: Twelfth-Century Papal Political Thought on Incipient Kingship." Journal of Ecclesiastical History 68, no. 2 (February 9, 2017): 223–59. http://dx.doi.org/10.1017/s0022046916000622.

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This article examines the political thought of the twelfth-century papacy, considering how popes of this era responded to the establishment of the kingdoms of Jerusalem, Sicily and Portugal. It compares the intellectual strategies used by popes to justify why these three polities were kingdoms rather than any other type of political unit. It is suggested that, to make their cases, popes advanced a range of arguments, many of which echoed the political ideas of Gregory VII. The article concludes by linking its findings to the wider question of how the twelfth-century papacy responded to the expansion of Latin Christendom.
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13

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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14

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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15

Macdonald, Roderick, and Andree Lajoie. "AUCTIONEERS, FENCE-VIEWERS, POPES – AND JUDGES." Constitutional Forum / Forum constitutionnel 9, no. 1 - 4 (October 11, 2011): 1998. http://dx.doi.org/10.21991/c9z660.

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16

Lynch, Michael. "Book Reviews : Taxation By Avignon Popes." Expository Times 107, no. 6 (March 1996): 185–86. http://dx.doi.org/10.1177/001452469610700622.

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17

Izbicki, Thomas M. ":Lives of the Popes." Sixteenth Century Journal 40, no. 3 (September 1, 2009): 941–42. http://dx.doi.org/10.1086/scj40540877.

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18

Pagacz, Małgorzata. "Ewangelia regułą życia osób konsekrowanych w nauczaniu Kościoła od Pawła VI do Franciszka." Polonia Sacra 26, no. 1 (July 20, 2022): 99–118. http://dx.doi.org/10.15633/ps.26105.

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This article presents the importance of the Gospel in the life of consecrated persons according to the teaching of the Church from Paul VI to Francis. The teaching of Popes Paul VI, John Paul II, Benedict XVI and Francis point to the Gospel as the norm and rule of consecrated life. There are many points of convergence in the teaching of the post-conciliar popes on the evangelical character of the consecrated life. This issue is a clear example of the continuity of the teaching of the Church. Each of the Popes emphasizes their thought slightly differently, but they all unequivocally demand that consecrated persons be fully faithful to the Gospel. Because of the contemporary crisis of the consecrated life, these recommendations acquire particular significance and constitute a necessary signpost for the future.
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19

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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20

Sienkiewicz, Marta, and Wojciech Świder. "The Overview of the Economic System in Papal Encyclicals." Poznańskie Studia Teologiczne, no. 39 (December 16, 2021): 211–25. http://dx.doi.org/10.14746/pst.2021.39.11.

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The article is an analysis and presentation of the overview of economic systems to which the popes of that time referred in their documents, most often in encyclicals. The article presents the image of society in the economic and social perspective as well as interpretations and comments on a specific system, which were included in the papal encyclicals. The article is a presentation of how popes in encyclicals responded to the emerging changes in the political system and new economic ideas.
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21

Fuster Cancio, Mónica. "Eight Popes and the Crisis of Modernity." Church, Communication and Culture 6, no. 1 (January 2, 2021): 151–54. http://dx.doi.org/10.1080/23753234.2021.1880951.

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22

Bolgia, Claudia. "Cassiano's Popes Rediscovered: Urban V in Rome." Zeitschrift für Kunstgeschichte 65, no. 4 (2002): 562. http://dx.doi.org/10.2307/4150676.

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23

Watson, J. Francis. "A History of the Popes, 1830–1914." History: Reviews of New Books 27, no. 3 (January 1999): 124. http://dx.doi.org/10.1080/03612759.1999.10528421.

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24

Naulty, Reg. "Review of Anthony McCarten, The Two Popes." Sophia 59, no. 2 (May 16, 2020): 389–90. http://dx.doi.org/10.1007/s11841-020-00783-8.

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25

Coppa, Frank J. "Dictionary of Popes and the Papacy (review)." Catholic Historical Review 88, no. 3 (2002): 556–57. http://dx.doi.org/10.1353/cat.2002.0128.

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26

Capelli, Piero. "Rebecca Rist. Popes and Jews, 1095–1291." American Historical Review 123, no. 2 (April 1, 2018): 626–27. http://dx.doi.org/10.1093/ahr/123.2.626.

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27

Černík, Jan. "The Sistine Chapel in The Two Popes." Studia theologica 24, no. 4 (January 25, 2023): 151–73. http://dx.doi.org/10.5507/sth.2022.038.

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28

Müller, Gerhard Ludwig. "The Popes as guardians of human dignity." Chrześcijaństwo-Świat-Polityka, no. 27 (December 29, 2023): 9–23. http://dx.doi.org/10.21697/csp.2023.27.1.01.

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The text emphasizes the significance of a Christian philosophy of life in guiding a society towards human rights and the dignity of individuals. It underscores the Church’s prophetic role, asserting that followers of Christ are called to uphold justice and oppose oppression. The text also highlights the interconnectedness of eternal salvation and temporal well-being, rooted in core Christian convictions. It explores the Church’s responsibility for the common good and the autonomy of earthly realities, advocating for the respectful stewardship of creation. The text addresses the contemporary challenge of protecting human life at all stages and emphasizes the Church’s historical commitment to the value of every individual. Drawing on Pope John Paul II and Pope Benedict XVI’s encyclicals, it asserts that the Church is inherently charitable and actively engaged in promoting human development, education, and well-being. The text rejects the notion that the Church should merely react to global issues, arguing for a proactive role in shaping the future by emphasizing humanity’s vocation within God’s creation. It critiques ideological pluralism that rejects moral truths, highlighting the emptiness and lack of true hope in a worldview without God. The text asserts that the Church’s antidote to this vision is to focus on the beauty and dignity of the human person, emphasizing the individual’s dual nature of soul and matter. It acknowledges the challenges within a secularized society but stresses the need for human rights to be rooted in an authority beyond human consensus for lasting universality.
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29

Barbato, Mariano P. "Tamed Mobilization. Marian Messages, Pilgrim Masses and Papal Moderateness in Fatima since Paul VI." Religions 12, no. 9 (August 24, 2021): 671. http://dx.doi.org/10.3390/rel12090671.

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Marian apparitions attract modern masses since the 19th century. The radical message of the apparition asking for penitence and the return of public and politics to God resonated well within major parts of Catholicism. While popes kept promoting Marian pilgrimages in order to secure their public and political standing throughout the 20th and 21st century, they tried to control the masses and to attenuate the messages. Particularly since the Second Vatican Council, the popes tamed mobilization. Instead of stirring up the masses, popes kept modest at Marian apparitions sites. A quantitative analysis of the papal documents issued during papal journeys to Fatima, the most political apparition of the 20th century, shows that a modest religious discourse about God and world had been presented instead of promoting the critical messages of the apparition. Following the methodological ideal of parsimony, the analysis concentrates on the most uttered words during the journeys and compares the four pontificates since Paul VI. Instead of stressing the radical message of Fatima, which is introduced in the discussion of the findings, the pontificates share a modest Catholic discourse.
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30

De Santo, Natale Gapare, Carmela Bisaccia, and Luca Salvatore De Santo. "Kidney Stone Disease of Non Gouty Origin in 264 Popes (34-2005 AD): A Historical Review." Clinics In Surgery 6, no. 1 (September 23, 2021): 1–10. http://dx.doi.org/10.25107/cis-v6-id3307.

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A total of 11 non-gouty popes out of 264 (4.1%) died of kidney stones (very probably calcium stones) between the years 34-2005 AD. The prevalence of kidney stones was lower than expected on the basis of recent population-based data. The discrepancy might be due to the changing nutritional habits. Causes of death included acute kidney injury, chronic kidney disease, and stroke. The disease was highly recurrent in 9 of 11 (88.1%). Recurrences were observed 1 to 30 years after the first attack. Mean age at death was 63.1 years, much shorter than expected in popes. Clinically recurrent back-flank-groin pain emerged as a hallmark indicator of kidney stones in the narratives. It was sometimes associated with fever, hematuria, purulent urine and/or frequent urination and dysuria. Some popes were obese, sedentary, voracious and wine drinkers; others were lean, took long walks, ate frugal meals and practiced restraint when it came to drinking alcohol. They were cured with bed rest, diets, donkey milk, mineral waters, decongestant, purgatives, thermal baths, blood-letting, and surgery.
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31

Shapovalova, E. V. "Pinturicchio’s frescoes in the Borgia apartments at the Vatican: Biblical imagery in the representation of Roman Popes as political figures." Journal of Visual Theology 6, no. 1 (2024): 115–28. http://dx.doi.org/10.34680/vistheo-2024-6-1-115-128.

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Researchers cannot agree on the interpretation of the programme of the murals in the Borgia apartments executed by Pinturicchio in the 90s of the 15th century. Egyptian sub-jects, Turkish motifs, the theme of the salvific role of the Church, the Aragonese origin of the customer, etc., are on a display in the interior of the apartments in the Apostolic Palace. The frescoes were commissioned by Alexander VI (Rodrigo Borgia), one of the most odious Popes of the Renaissance. This paper focuses on the political aspect of the frescoes, particularly on the theme of the triumph of the Church as an institution. Pinturicchio’s painting was used to visualize the public image of Rodrigo Borgia with dominant motifs of Pope’s leadership in the Christian world. The pontificate of Alexander VI, the ‘warrior of Christ’, in whose hands both spiritual and secular powers were united, was glorified in the church history, and it is presented here as Borgia’s triumph. Such a public image was in line with other representa-tions of Roman pontiffs and secular rulers of Western Europe. It was created in the context of political confrontation of the Holy See with powerful royal houses of Italy, French kings, etc. We can thus talk not only about the visual programme of the apartments per se, but also about its connection with other imagery presenting Popes as political figures and created for Alexander VI’s predecessors as well as for his successors.
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32

Mizzoni, John. "Catholic Theistic Evolution." Philotheos 22, no. 1 (2022): 95–105. http://dx.doi.org/10.5840/philotheos20222216.

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Going back to 1950, several Catholic Popes have stated that believing that evolution takes place in nature does not conflict with believing in God or the Catholic faith. Yet disagreement about theistic evolution persists among Catholics. Several popes have stated that to combine an evolutionary view with a Catholic view we must consider the methods used in various branches of knowledge. To do this, we must keep consciously in mind the distinctions between science, metaphysics, philosophy, and theology. This perspective about the branches of knowledge serves to rebut various charges that Catholicism is incompatible with evolution.
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33

Della Rocca De Candal, Geri. "Paolo Sachet, Publishing for the Popes, Brill 2020." Cromohs - Cyber Review of Modern Historiography 23 (March 24, 2021): 194–98. http://dx.doi.org/10.36253/cromohs-12730.

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34

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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35

Piotrowski, Paweł. "Praca i przedsiębiorczość w wybranych encyklikach papieskich od Leona XIII do Jana Pawła II." Homo et Societas 6 (2021): 158–72. http://dx.doi.org/10.4467/25436104hs.21.012.15396.

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Poszukując etycznych fundamentów i zasad działalności ekonomicznej człowieka, niemal wszyscy papieże odwołują się w swoich dokumentach do uzasadnienia ewolucjonistycznego. Zwierzchnicy Kościoła, poruszający kwestie społeczne w swoich encyklikach, akceptują tzw. warunki formalne kapitalizmu, czyli własność prywatną, wolny rynek oraz przedsiębiorczość indywidualną, niepoddawaną dowolnym manipulacjom państwa. Jednak charakterystyczne dla tych papieży jest to, że choć zgadzają się wszyscy co do tzw. formalnych warunków kapitalizmu, uzasadniają je z różnych perspektyw. Używają innych argumentów dla uzasadnienia ludzkiej przedsiębiorczości czy wolności człowieka w dziedzinie ekonomii, nie różniąc się w odniesieniu do warunków formalnych. I choć tych papieży dzielą dziesiątki lat – bowiem żyli w różnych czasach – ten jeden głos, którym mówią w historii swoich pontyfikatów, świadczy o pełnej zgodzie i ciągłości nauki społecznej Kościoła co do kwestii społecznych, rozwoju przedsiębiorczości i katolickich zasad jego funkcjonowania. Work and entrepreneurship in chosen papal encyclicals from Leon XIII to John Paul II Searching for ethical fundaments and principles of human’s economic activity, almost all popes refer to the evolutionistic justification in their papers. Almost all popes, raising a question in their encyclicals, accept so-called formal capitalism conditions, these are: private property, free market and individual entrepreneurship, not submitting any manipulations of a nation. However, the main characteristic feature for these popes is that they all agree with so-called formal capitalism conditions, but they justify them from different perspectives. They use other arguments for justifying human entrepreneurship or human freedom in an economics field, not differing from referring to formal conditions. And however, dozens of years divide all these popes - because they lived in different times and eras - and that single voice, which they use in their pontificate histories, reflects on full agreement and social education continuity of the Church as for social issues, entrepreneurship development and its functioning according to Catholic principles.
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36

Hrabovec, Emília. "The Popes and the Idea of European Unity." Polonia Sacra 25, no. 1 (April 30, 2021): 119. http://dx.doi.org/10.15633/ps.3911.

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37

Champagne, Marie-Thérèse. "Popes and Jews: 1095–1291 by Rebecca Rist." Catholic Historical Review 103, no. 2 (2017): 334–35. http://dx.doi.org/10.1353/cat.2017.0071.

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38

Colomer, Josep M., and Iain McLean. "Electing Popes: Approval Balloting and Qualified-Majority Rule." Journal of Interdisciplinary History 29, no. 1 (July 1998): 1–22. http://dx.doi.org/10.1162/002219598551616.

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39

Bellitto, Christopher M. "Saints and Sinners: A History of the Popes." History: Reviews of New Books 26, no. 4 (July 1998): 210. http://dx.doi.org/10.1080/03612759.1998.10528256.

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40

Brundage, J. A. "The Popes and the Baltic Crusades, 1147-1254." English Historical Review CXXIII, no. 501 (April 1, 2008): 431–32. http://dx.doi.org/10.1093/ehr/cen037.

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41

Chrissis, N. "Popes and Jews, 1095–1291, by Rebecca Rist." English Historical Review 134, no. 568 (March 25, 2019): 679–81. http://dx.doi.org/10.1093/ehr/cez089.

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42

Lawler, Justus George. "Popes and Politics: Reform, Resentment, and the Holocaust." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 2 (May 2003): 246–48. http://dx.doi.org/10.1177/106385120301200213.

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43

Sullivan, Francis A. "Book Review: Dictionary of Popes and the Papacy." Theological Studies 63, no. 3 (September 2002): 629–30. http://dx.doi.org/10.1177/004056390206300325.

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44

LaHurd, Carol Schersten. "Two Popes, Two Churches; One Augsburg, One Gospel." Dialog: A Journal of Theology 44, no. 3 (September 2005): 297–303. http://dx.doi.org/10.1111/j.0012-2033.2005.00272.x.

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45

Hamilton, Bernard. "Some Popes in English Literature c. 1850–1950." Studies in Church History 48 (2012): 374–84. http://dx.doi.org/10.1017/s0424208400001455.

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In 1850 the Roman Catholic hierarchy was re-established in England. Although this caused widespread resentment, one consequence was, as its critics had feared, that the pope once again became a part of English social and religious life. This change was reflected in English creative writing during the next hundred years. Here and throughout this essay I use the term English rather than British advisedly, because different conditions obtained in other parts of the United Kingdom. This essay will examine how five writers with widely different viewpoints represented the pope, and will consider how their work may reflect attitudes to the papacy among the reading public.
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46

Trisco, Robert Frederick. "A History of the Popes, 1830-1914 (review)." Catholic Historical Review 88, no. 3 (2002): 602–3. http://dx.doi.org/10.1353/cat.2002.0162.

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47

Smith, Thomas W. "Honorius III and the Crusade: Responsive Papal Government Versus the Memory of his Predecessors." Studies in Church History 49 (2013): 99–109. http://dx.doi.org/10.1017/s0424208400002059.

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The medieval papacy was an institution steeped in its own history and traditions, but how far did the popes’ recollection of their predecessors’ ‘blessed memory’ influence their own political decision-making? Through access to earlier letter registers, combined with their memories of experiences at the curia before election to the papal throne, popes could potentially delve into their own institutional history when making contemporary political decisions. In 1977 James Powell suggested that, in negotiations with Emperor Frederick II (1220–50) over his Holy Land crusade vow, Pope Honorius III (1216–27) had reached decisions based on his memory of the negotiations between Pope Clement III (1187–91) and Frederick II’s grandfather, Emperor Frederick I (1155–90).
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48

Denecke RABELLO, Klaus. "The hidden influence on Kant: Pope’s presence inKant’s life and oeuvre." Estudos Kantianos [EK] 12, no. 1 (July 15, 2024): 291. http://dx.doi.org/10.36311/2318-0501/2024.v12n1.p291.

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Midst of the recently growing attention and importance that poetry is gaining in the Studia Kantiana there is a hidden influence on Kant that this article unveils: Alexander Pope’s presence throughout Kants life and the influence of his Essay on Man on Kant’s philosophy. The relation between Kant and Pope is clarified based upon comparative examples of both works and their commentators, targeting specially Pope’s direct mentions; personal reference from Kant to Pope will be used to reassure the sizeof his admiration and therefore his subjective predisposition to be influenced by. The article unfolds proving that A) Kant had contact with the poem before even publishing his first article in 1746; B) there is sufficient evidence to confirm its direct influence on the initial phase of Kants work; C) Pope’s presence can be tracked throughout Kant’s life as an unshakeable and steady estate of personal reference; and that D) Popes mentions are equally distributed throughout Kants entire work. The paper concludes an undeniable and yet neglected influence of Pope on Kant and argues for an approach of Kant’s philosophy as a progressive andinterconnected whole based on a plan to combat human’s pride
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49

Ventresca, Robert A. "Review Essay War without End: The Popes and the Jews between Polemic and History." Harvard Theological Review 105, no. 4 (November 9, 2012): 466–90. http://dx.doi.org/10.1017/s0017816012000223.

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The Popes against the Jews. This declarative statement certainly makes for a scintillating title, as David Kertzer no doubt appreciated when he chose it for his book on the papacy's role in the emergence of modern anti-Semitism. Published in 2001, Kertzer's The Popes against the Jews: The Vatican's Role in the Rise of Modern Anti-Semitism quickly emerged as one of the most critically acclaimed and contentious books of its genre and generation. It took direct aim at a thesis being proffered at the time by the Vatican positing a fundamental distinction between the traditional “religious” anti-Judaism of Christian provenance, and the modern, politicized racial anti-Semitism of the late nineteenth and early twentieth centuries, which constituted the catalytic element of a noxious brew of ideas and resentments that led to the Final Solution. The anti-Judaism / anti-Semitism distinction, Kertzer argues, “will simply not survive historical scrutiny.”1 While acknowledging that the Catholic church could not be held responsible per se for the Holocaust, even less for having approved the exterminatory policies of the Hitler regime and its collaborators, Kertzer imputes to the modern popes—especially those of the late nineteenth and early twentieth centuries—a significant degree of responsibility for having contributed to the social and cultural milieu in which the Final Solution was conceived and attempted. Although the Vatican never sanctioned the campaign to eliminate European Jews, Kertzer writes, “the teachings and actions of the Church, including those of the popes themselves, helped make it possible.” In fact, Kertzer maintains that the Vatican was one of the major “architects” of a new and distinctly modern form of anti-Semitism that drew inspiration and moral authority from traditional religious apologetics to buttress a radical secular politics of anti-Jewish repression and exclusion. The Holocaust, he concludes, “came at the end of a long road…. [I]t was a road that the Catholic Church did a great deal to help build.”2
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50

Boyd, John. "Pop grammarians and the death of English." English Today 4, no. 1 (January 1988): 12–14. http://dx.doi.org/10.1017/s0266078400003217.

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