Journal articles on the topic 'Rerum novarum (Catholic Church'

Resenha: ANDES, Stephen J.C.; YOUNG, Julia. Local Church, Global Church: Catholic Activism in Latin America from Rerum Novarum to Vatican II. Washington, DC, The Catholic University of America Press, 201O livro em questão insere-se em uma perspectiva analítica, tentando mostrar o jogo de adaptação e de continuidade ao trabalho no continente americano. Apesar do reconhecimento das mudanças notáveis introduzidas pelo Vaticano II, a tese é que, ao contrário do que é sugerido por uma certa literatura de historiografia e teologia latino-americana, o ativismo católico dos anos 60 e 80 teve suas origens no período anterior, tendo, em parte, como ponto de partida a encíclica Rerum Novarum.

The article analyses the educational ideas and social initiatives of the period of autonomy in Galicia, revealing several important elements. Two aspects should be pointed out by taking into account the rationale of the social principles of the Catholic Church, for which the impetus was provided by Leo XIII’s encyclical „Rerum novarum”, The focus on ‘catholicity’ shaping an identity for a reborn nation does not have a universalist dimension for a pluralistic society. The socio- -political situation only partially justifies this approach. The social work undertaken by the clergy and those associated with the Catholic Church has made it possible to rebuild trust in the Church.

Pope Francis’s two encyclicals—Laudato si’ and Fratelli tutti—belong to the tradition of Catholic social teaching that began in 1891 with Pope Leo XIII’s Rerum novarum. There have been continuities and discontinuities within the tradition of Catholic social teaching, but there has been a tendency to downplay the discontinuities. Francis’s two encyclicals show both discontinuities and continuities with the earlier documents. The final section criticizes these two encyclicals as being too overly optimistic in their approach to solving the problems facing the environment and the social, political, and economic orders.

When more than four decades ago, in 1959, Pope John XXIII announced the convening of a high forum of bishops of his Church, many considered his decision to be the least risky. Although the official doctrine of Catholicism, systematized in Pope Leo's encyclical XIII "Rerum novarum" (1891), remained virtually unchanged from its adoption, and each successive head of the Church only developed its position in specific circumstances, John XXIII was convinced: after a long time In centuries of controversy and divisions, the time has come to speak to the world in the language of Christian love, to emphasize not what separates people, but what unites people of good will.

The article compares the assessments of socialist ideology in the official documents of the Roman Catholic and Russian Orthodox churches in the late 19th — early 20th centuries. As a reflection of the Catholic position, the encyclicals of the Roman popes are considered, first, the encyclical “Rerum Novarum”, published by Leo XIII in 1891. The author considers the program of the course “denunciation of socialism” approved by the Holy Synod in seminaries. A comparison of these documents shows that both churches condemned socialism as an atheistic doctrine and considered it a dangerous utopia. Leo XIII, in “Rerum Novarum”, denounced basic socialist doctrines such as the socialization of private property and class struggle, but at the same time acknowledged the seriousness of the problems of capitalist society and the plight of the workers. The pope opposed the socialist utopias with the Catholic social doctrine, which provided for the active participation of the church in social life, state regulation of relations between labor and capital, and the development of a peaceful labor movement. The Russian Orthodox Church during the period under review was unable to develop its own social doctrine as an alternative to socialism. In the program of the anti-socialist course for Orthodox seminaries, the materialistic and anti-Christian nature of socialism was proved, and Marxism was subjected to detailed analysis and criticism. At the same time, there was no such harsh criticism of the flaws of capitalism on the part of the Russian hierarchy. Such one-sidedness made the position of the Russian Orthodox Church in the fight against socialism much weaker than the position of the Roman Catholic Church.

In Fratelli tutti, Pope Francis wonders why it took the Church so long to condemn slavery unequivocally. Indeed, the place of slavery in Catholic teaching provides a test case of change in official Church intellectual tradition. This paper examines the divergent arguments of four authors who have written about Church teaching on slavery: Pope Leo XIII, Fr. Joel S. Panzer, Judge John T. Noonan Jr., and Fr. John Francis Maxwell. It considers the statement on slavery in the Catechism of the Catholic Church in light of Pope John Paul II’s meditation on the nature of human labor in Laborem exercens, itself a meditation on Leo’s Rerum novarum (On the Condition of Labor), and offers a critique of the position that papal teaching, because it must be self-consistent, is therefore irreformable or unsusceptible to development. This provides one response to the pope’s provocative question.

Pese a la influencia del catolicismo en el mundo popular peruano, son pocos los estudios sobre su participación en los movimientos obreros. Basado en diversas fuentes documentales, en este artículo se exploran algunas facetas y aportes del pensamiento social católico, junto con ciertas iniciativas desarrolladas para enfrentar la cuestión obrera entre 1891 y 1931. Para ello, se analiza la influencia de la encíclica Rerum Novarum y la adaptación del social cristianismo en el contexto latinoamericano y peruano. Luego, se examinan las ideas de algunos representativos líderes católicos respecto a las consecuencias de la modernización económica y la expansión capitalista en Perú. Finalmente, se estudian los Círculos de Obreros Católicos (COC), los cuales desarrollaron una experiencia asociativa donde se buscó generar una cultura y una identidad obrera cristiana que contribuyera a la mejora de las condiciones laborales de este sector y que contrarrestara la influencia de las ideologías radicales.Rerum Novarum and its influence on Peruvian social Catholicism: The experience of the Círculos de Obreros Católicos (1891-1931)AbstractDespite the influence of Catholicism in the Peruvian popular world, there are few studies addressing the Peruvian participation in workers’ movements. According to various sources, this article explores the contributions and phases of Catholic social thinking and some initiatives developed to address the workers’ labor problems between 1891 and 1931. To this end, we analyze the influence of the Rerum Novarum encyclical and the adaptation of social Christianity in Latin American and Peruvian contexts and review ideas of some representative Catholic leaders regarding the consequences of economic modernization and capitalist expansion in Peru. Finally, we study the Círculos de Obreros Católicos (COC, for the Spanish acronym) which developed an associative experience in order to generate a culture and a Christian worker identity that contributed to the improvement of the sectorial working conditions and that counteracted the influence of radical ideologies.Keywords: Circles of Catholic Workers; Church History; Peru; Peruvian Social Thinking.A Rerum Novarum e sua influência no catolicismo social peruana: a experiência dos Círculos de Obreros Católicos (1891-1931)ResumoApesar da influência do catolicismo no mundo popular peruano, existem poucos estudos sobre a sua participação nos movimentos operários. Com base a diversas fontes documentais, neste artigo se exploram alguns aspectos e contribuições do pensamento social católico, conjuntamente com certas iniciativas desenvolvidas para abordar a questão obreira entre 1891 e 1931. Para fazer isso, analisa-se a influência da Encíclica Rerum Novarum e a adaptação do social cristianismo no contexto latino-americano e peruano. Em seguida, são examinadas as ideias de alguns líderes católicos representativos sobre as decorrências da modernização económica e de expansão capitalista no Peru. Finalmente, são estudados os Círculos de Obreros Católicos (COC), que desenvolveram uma experiência associativa onde procurou-se gerar uma cultura e uma identidade obreira cristã que contribuísse para melhorar as condições de trabalho deste sector para neutralizar a influência das ideologias radicais.Palavras-chave: Círculos dos Obreiros Católicos; História da Igreja; Peru; pensamento social peruano.

The stance of the Catholic Church in the United States of America on the problems related to workers’ wages is an interesting issue from the point of view of the ethics of economic life and the development of Catholic social thought. The interpretation of the main Catholic social ideas contained in Leo XIII’s encyclical letter Rerum novarum was made by Father John Augustine Ryan (1896–1945), who soon became a major proponent of the idea that a good economic policy can only result from good ethics. In the history of the United States of America, the turn of the 19th and 20th centuries was a time of the development of labor unions, associations and workers’ organizations as well as the consolidation of efforts to achieve equitable remuneration (a living wage) and regulate working conditions. It was also a time of struggling with the ideas of socialism and nationalism. The Catholic Church played a significant role in the discourse on these issues, including the influence of John A. Ryan. His efforts led to one of the most important interpretations of economic life: The Program of Social Reconstruction (1919), and some of its postulates can be found in the New Deal legislation.

The „Rerum novarum” encyclical, enacted in 1891 by pope Leon XIII significantly contributed to the rapid development of the Catholic social science. The next, important stage of that development was marked in 1931 by the encyclical of pope Pius XI. Catholic social thought was considerably developed in Poland at the time of the Second Republic by such prominent priests as: Antoni Szymański, Aleksander Wójcicki, Jan Piwowarczyk and Stefan Wyszyński — later cardinal and Primate of Poland. Some representatives of the Church’s hierarchy, like August cardinal Hlond, Primate of Poland, bishop Stanisław Adamski of Katowice and bishop Teodor Kubina of Częstochowa have also made an important contribution to the development of the Catholic church social science in Poland. At the same time in Poland — like in other countries — many different Catholic-social organizations were created, including political parties like Christian-Democracy and Labour Party. These parties, however, were not among the strongest ones in the Republic. The Catholic social science was fully incorporated — sometimes even developed — in their programs, but their possibilities to put these ideas into political action were much more limited. Some particular elements of social-Catholic thought appeared in programs of many political groups of the Second Republic, but often that was coincidence rather, than fully conscious choice of social Catholicism principles.

Caritas in Veritate is the latest in the series of papal 'social encyclicals' beginning with Rerum Novarum (1891). Like its immediate predecessor Centesimus Annus (1991), it presents a body of economic doctrine favourable to the market economy that is superimposed on an underlying body of older doctrine that is deeply hostile to it. This article investigates the possibility that this incoherence results from a corresponding incoherence in the theological framework of the recent encyclicals. The doctrine of the encyclicals is then contrasted with an eighteenth-century, Anglo-Scotch tradition of thought that showed the compatibility with Catholic moral theology of a privately owned, competitive economy driven by self-love. This tradition is the intellectual origin of modern economics, yet it has not been available to the Church of Rome because of an historical accident. The article concludes by speculating upon the reasons for this.

Contemporary Catholic Social Teaching has increasingly come to bear on the moral and political horizons of our interdependent lives, seeking to address the nature and purpose of our common striving for human flourishing. Frequently, Rerum Novarum is identified as an origin point for CST as a distinctive thread within the deeper tradition of Catholic theology attentive to justice and the common good. The focus on justice in labour practices, especially living wages and social participation, demonstrates its contemporary relevance, but can it contribute to the public debate on such issues, beyond the framework of its particular convictions? This article suggests that Rerum Novarum offers theological reasoning in and for the public sphere by way of its insistence on the social bond as foundation and task; the role of political and cultural plurality in formation and action; and a rich vision of public life as morally participatory for all.

A Encíclica Rerum Novarum tem uma importância muito grande no diálogo da Igreja com o mundo moderno e, sobretudo, no desenvolvimento práxico-teórico da dimensão social da fé. É um texto decisivo no processo de renovação eclesial que desembocou no Concílio Vaticano II e em sua recepção latino-americana. Mas não é um texto simples e fácil de entender como pode parecer à primeira vista. Daí a importância desse trabalho que, como indica seu subtítulo, pretende ser um guia de leitura da Encíclica. Começa indicando o contexto socioeclesial em que ela surge e ao qual procura responder. Faz uma apresentação panorâmica da sua estrutura e conteúdo fundamentais. E conclui destacando alguns pontos importantes para sua adequada compreensão e interpretação.Abstract: The Encyclical Rerum Novarum is extremely important for the dialogue between the Church and the modern world, and, in particular for the practical-theoretical development of the social dimension of the faith. It is a decisive text in the process of ecclesial renovation that had as result the Vatican II Council and the reception it had in Latin America. However, it is not a text as simple and easy to understand as it may seem at first sight. Hence the importance of this work that, as indicated by its subheading, intends to be a reading guide for the Encyclical. It begins by pointing to the socio-ecclesial context in which the Encyclical appears and to which it intends to be an answer. It gives a panoramic presentation of its basic structure and contents. And it concludes by emphasizing some important points for its adequate comprehension and interpretation.Keywords: Industrial Revolution; Working Class; Social Catholicism; Leo XIII; Social Encyclical.

Pope Leo XIII’s encyclical Rerum Novarum is considered one of the first major works to introduce Catholic social thought on a global level. A key message undergirding Rerum is the concept of supporting the needs of others, leading to empowerment and self-sufficiency. The purpose of this study was to create a list of reflection prompts informed by Rerum for post-secondary students to consider and apply towards their academic service-learning experiences. Through qualitative analysis, three main themes related to Rerum’s key message were identified: (a) opportunity to obtain resources; (b) intrinsic right to continual resources; and, (c) communal support of families and dependents. These themes were then used to develop eight distinct reflection prompts for each stage of the service-learning experience; here, the goal is to provide post-secondary students with a foundation for processing their thoughts and developing their leadership styles in an ethically-informed manner, grounded in Catholic social thought.

This research discusses about moral problems that are occuring daily in the society and the Church as pointed out by Piet Go Twan An. Those moral problems are the problems created by firstly the Indonesian Marriage Law; secondly the problem of pastoral care among the priests should be reformed to suit inter-personal relations with God’s people so that the Church’s missions are recived affectively and efficiently; thirdly the problem of corruption in the government and the needs for the Church to be pro-active in eradicating corruptions; and the last point is the problem of homosexuality or LGBT issues. Solution is offered by moral transforming among its people (the faithful and the people) namely personal ethic transformation based on the Papal Encyclic Rerum Novarum and Quadragesimo Anno. This research is to address the question of how much personal moral transformation is needed to overcome moral problems in the society. The samples of this research are 895 people of Christians and Cahtolics in Medan. By using the Analysis Factor and SEM methods, it is predicted that there will be an increase of 0.08 on the transformation of personal morals if there is an effort of 0.28 points to improve the morals of the faithful and the people of Medan.

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.

O Ensino Social da Igreja constitui uma rica tradição teológica e magisterial sobre questões sociais, econômicas e políticas, que, partindo das Escrituras, estabelece-se na Patrística e avança na Idade Média, prosseguido até os dias de hoje. Como parte deste Ensino, constituiuse, a partir da Encíclica Rerum Novarum de Leão XIII, em 1891, um conjunto de Documentos Pontifícios emanados pelos Papas sucessivos, dedicados às questões sociais, politicas e econômicas ao qual chamamos de Doutrina Social da Igreja e no qual se reconhece certa unidade e coerência. Ao mesmo tempo, porém, encontramos na Doutrina Social da Igreja algumas mudanças paradigmáticas ao longo do tempo que marcam um desenvolvimento não linear deste Ensinamento. Neste artigo buscamos destacar como o Papa Francisco, no seu Pontificado, inaugura um novo paradigma na Doutrina Social da Igreja, unindo a questão social, política e econômica à ambiental, e procuramos analisar qual o seu significado. Abstract: The Social Teaching of the Church constitutes a wealthy theological and magisterial tradition about social economic and political issues. Starting with the Scriptures, it establishes itself in the Patristic and goes forward in the Middle Ages, continuing until present days. As part of these Teachings, and starting with Pope Leo XIII’s Rerum Novarum Encyclic, in 1891, a set of Pontifical Documents, produced by the subsequent Popes was created. This we call the Social Doctrine of the Church and in it we perceive a certain unity and coherence. At the same time, however, we find in the Social Doctrine of the Church some paradigmatic changes overtime that show a non-linear development of this Doctrine. In this article we seek to emphasize how Pope Francis, in his Pontificate, inaugurated a new paradigm in the Social Doctrine of the Church, linking the social political and economic issues to the environmental one and we attempt to analyze its meaning.Keywords: Pope Francis; Social Doctrine of the Church; New paradigm; Option for the poor; socio-environmental crisis.

This paper examines the relationship between two early modern Catholic humanists who both wrote extensively on the need for ecclesiastical and clerical reform. Colet, Dean of St. Paul’s (1505–19), and Vergil, Archdeacon of Wells (1508–46), were well acquainted and both members of Doctors Commons. Their written works demonstrate a considerably critical stance on clerical behaviour, notably Colet’s sermons and lectures as well as Vergil’s De Inventoribus Rerum and Adagia. Drawing upon original manuscript and primary sources, I argue that these texts demonstrate a shared desire for a highly clerical, perfected Church that could be immune from lay criticism and that they both entertained conciliarism as a possible solution to the Church’s problems, for which both men received vehement opposition. Although both were ultimately disappointed in their ambitions, I suggest that they held true to their belief that the Church could be morally and spiritually renewed without the need for a Reformation.

You do need to be very romantic to accept the industrial civilization’, wrote G. K. Chesterton. ‘It does really require all the old Gaelic glamour to make men think Glasgow is a grand place. Yet the miracle is achieved, and while I was in Glasgow I shared the illusion.’ The industrial dream suited the Scots. Here was a really romantic vista suited to a romantic people. On a visit in 1919, Eric Gill was far more pointed: ‘Love God and do what you will’ would never lead you to a life in Glasgow. On one of his many visits, Rev. Vincent McNabb, the Dominican, declared a walk through the Glasgow slums demonstrated the futility of the money standard of civilization. Only a return to the land could bring real wealth and contentment. In similar vein John Ruskin and his active local following in the city confidently awaited the collapse of industrialism. William Cassels, the President of the Glasgow Ruskin Society, championed these ideas in lectures, pamphlets, and reading guilds. Impressed by Rerum Novarum and associated with local Catholics in the Single Tax movement, he and a socialist friend had spent some time with Edward Carpenter’s communal land experiment. Glasgow, the Second City of the Empire and the epitome of the Victorian acquisitive society, had a remarkably prolific record in spawning alternative social visions. Catholics were to draw on these native experiences and their own traditions in founding the Scottish Land Colonisation Association. Rev. Professor John McQuillan was their inspiration. Their farm, Broadfield, Symington, Lanarkshire, was a practical statement about their attitudes to wealth.

Beginnings of Reformation in Kurów in the Lublin Province: “heretic” readings and First Followers of Protestantism
 On the basis of excerpts of distinguished historian Stanisław Kot, deposited in the library of the Jagiellonian University, the author reconstructs the contents of a silva rerum of the Zbąski family from the Lublin Province. The silva rerum itself was destroyed during World War II, yet the remaining notes enable us to reconstruct many facets of the Zbąski family’s life in sixteenth-century Lublin Province, including the inventory of books kept by this noble family in their library in 1547. The author believes that this collection was the property of Abraham (Abram) Zbąski, son of the Lublin Castellan Stanisław (d. 1553). Abraham was studying in Wittenberg in 1544 and sympathized with Lutherans, a sentiment which finds its expression in the inventory. In 1553, the Knurów Catholic church was turned into a Protestant temple, but the local active Protestants were prosecuted by the Kraków diocese bishop, Andrzej Zebrzydowski. In the later Protestant historiography, one of them – vicar Mikołaj (Nicholas) – is named and considered a martyr of the Protestant case.

Sommaire L'histoire de la dernière encyclique, MATER ET MAGISTRA, illustre d'une façon dramatique, dans notre société contemporaine, la division du travail entre les relations publiques et le domaine académique. Dans le monde anglo-saxon au moins cette encyclique est celle qui a connu la plus large diffusion et qui a été la mieux reçue de toutes les encycliques sociales. Par ailleurs, il semble évident que moins qu'à toutes les autres on a apporté un intérêt soutenu. On a pas à chercher bien loin pour trouver la raison de cette indifférence générale. MATER ET MAGISTRA n'est pas seulement un document à l'occasion d'une crise ou, d'un problème. Elle est l'aboutissement de tout un siècle de développements académiques. D'une part, la doctrine sociale est seulement un segment d'une demi-douzaine de champs théologiques revitalisés. D'autre part, le fossé entre les sciences sociales et les champs de pensée plus traditionnels s'est graduellement rétréci. RERUM NOVARUM (1891) a ouvert la théologie à la science politique, QUADRAGESIMO ANNO (1931) a évidemment utilisé les principes économiques modernes et maintenant MATER ET MAGISTRA (1961) utilise la sociologie. Les experts en sciences sociales sont bien conscients de l'intérêt croissant chez leurs collègues depuis plusieurs générations au sujet du bien-être, des valeurs, des lois naturelles, des insuffisances du pragmatisme. Lorsque les dimensions proprement académiques de cette encyclique sont reconnues, il s'en suit immédiatement que cette doctrine nécessite pour son exposition un statut académique approprié. En premier lieu, il ressort de la structure de MATER ET MAGISTRA que l'étudiant de la théologie sociale doit nécessairement s'appuyer sur le spécialiste en sciences sociales. En second lieu, l'étudiant de la théologie sociale doit reconnaître que l'homme moderne désire une philosophie sociale adéquate. C'est une exigence beaucoup plus englobante que celle des encycliques précédentes. Il ne suffit plus maintenant de condamner l'individualisme et le scientisme du XIXe siècle, ou d'encourager davantage l'association — une union par-ici, une coopérative par là. Comme le préconise avec insistence le Pape Jean, une option morale positive de l'organisation ou de la socialisation est nécessaire à tout homme dans la société moderne. Alors qu'il est évident pour celui qui analyse ces questions que tout le pouvoir moral de la religion sera nécessaire afin de dissiper l'ensemble des accréditations religieuses et de la loi naturelle acceptées par l'individualisme de notre société industrielle ou le socialisme des autres traditions, la question présente de nouveaux aspects. Il y a déjà une évidence abondante que les professeurs des matières philosophiques et théologiques traditionnelles ne réaliseront pas la nécessité actuelle d'une philosophie sociale articulée s'ils n'empruntent pas aux spécialistes des sciences sociales la signification et l'importance de la socialisation aujourd'hui. De plus, c'est seulement de l'esprit en sciences sociales que le philosophe social apprendra l'apport réaliste de la remarque du Pape Jean à l'effet que dans le milieu social moderne un certain déterminisme ne cause pas de préjudice à la liberté. La récente étude de Robert A. Brady sur la place des standards dans la civilisation en est un excellent exemple (Organization, Automation, and Society, ch. IV). L'importance croissante de l'étudiant des sciences sociales est aussi un autre indice du rôle croissant de l'apostolat laïc pour l'avenir de la doctrine sociale.

This research is intended to examine the social teachings of the Church of Pope Francis during the pandemic. It is interesting to study because the social teachings of the Church which has been rolling from time to time since 1891 covers documents classified as the social teachings of the Church; while the catechesis of Pope Francis during the pandemic in nine themes was directly entitled "The Social Teachings of the Church of Pope Francis in the Pandemic Era" which is a unitary theme immediately given the title as a social teaching of the Church (during the pandemic). For this reason, in order to ascertain the distinctive color of Pope Francis' teachings, the author re-examines the documents of the Social Teachings of Church that have existed since Pope Leo XIII, Rerum Novarum to John Paul II, Laborem Exercens. For that, the research method used is document research. From the results of the research conducted, it is concluded that the perspective of social life as a common house is an appendix to the entire teaching of Pope Francis in this document.

Hilaire Belloc (1870-1953) criticized the social legislation passed by the British Liberal Party before the Great War, which represented the emer-gence of the modern Welfare State. His criticism was based on the ideas of a school of thought called distributism. Based upon the principles of Catholic Social Teaching, especially the encyclical Rerum novarum. This Thomist rooted school of thought praised that the means of production should be spread as widely as possible. Belloc believed that attempts of social reform by state inter-vention, dissociated from fundamental principles, would lead to results oppo-site to those initially intended. Social reforms aimed to improve the status of workers could lead, by the needs of their sustainability, to an economy in which certain people would be forced by regulation to work for others or for the state, who likewise would have to take care of them. Belloc coined the concept “Ser-vile State” for this kind of society.
 Keywords: Hilaire Belloc; Welfare State; Servile State; collectivism
 JEL codes: B14, B15, B25
 Resumen: Hilaire Belloc (1870-1953) criticó la legislación social del Partido Li-beral en la Inglaterra de los años anteriores a la Primera Guerra Mundial, considerada precedente del Estado del Bienestar. Su crítica se basó en una lí-nea de pensamiento conocida como distributismo, que, fundamentándose en una filosofía de raíz tomista y tomando como punto de partida la encíclica Rerum Novarum, defendía la distribución más amplia posible de la propiedad de los medios de producción. Para Belloc los intentos de reformar la sociedad mediante la intervención estatal, disociados de principios fundamentales y en-raizados en una filosofía errónea, no consiguen sino acrecentar los problemas que tratan de resolver. De este modo, el reformador que emplea sus herramien-tas de planificación en aras de la mejora social acaba promoviendo la impo-sición de diversas formas de trabajo obligatorio, características del tipo de relaciones sociales que Belloc definió como Estado Servil.
 Palabras clave: Hilaire Belloc; Estado del Bienestar; Estado Servil; colectivismo.
 Clasificación JEL: B14, B15, B25

Why did Mihály Sztárai (Drávasztára?, ca. 1510–Pápa, 1575), one of the most successful Hungarian reformers of the 16th century call himself a “miserable man” at the end of the 1550s? Did he come into conflict and break with his followers – with the one hundred and twenty Protestant churches he had himself founded? Was he unfairly attacked by his fellow pastors? Was he at variance with himself or did he blame himself for some hasty deed he had bitterly regretted? Was his dignity as a bishop – of which he had been so proud – damaged? Or was he simply swept away by the tempest of Reformation that he himself had created and then tried in vain to appease?
 The present paper attempts to answer the above questions with the help of a Hungarian historical song hitherto mostly neglected, Sztárai’s poem about the martyrdom of Thomas Cranmer, the Archbishop of Canterbury. The verse-chronicle written in 1560 describes an event that is extremely far geographically but all the more close in time, actually current, as it were: ‘Story of archbishop Thomas Cranmer’s faithfulness in the true faith, who was condemned to an awful death in England by Queen Mary for having denied the knowledge of the Pope’ – reads the argumentum of the poem. Cranmer, one of the legendary pioneers of English Reformation, the first senior bishop of the Church of England, was burned in Oxford on 21 March 1556, during the cruel prosecution of Protestants by order of the Catholic queen, Mary Tudor.
 Sztárai’s source – John Foxe’s Protestant martyrology written in Latin (Rerum in Ecclesia gestarum… commentarii) −, had been published in Basel a year before the Hungarian verse-chronicle was written. Thus, the question is not how John Foxe’s martyrology found its way to Mihály Sztárai, rather how he adapted and interpreted it. Why did Sztárai feel a martyr, similar to Cranmer? It is obvious that the basic elements of the story could not in themselves urge Sztárai to adapt Foxius. Beyond the possibility of an abstract moral lesson, the minute details of Cranmer’s life and death also proved apt to convey a peculiar message, specifically addressing Hungarian readers. By the time Sztárai wrote the verse-chronicle in question, he had accumulated profound experience in the allegorising methods of figurative storytelling. Sztárai’s poem on Cranmer is an allegory. The historical verse narrative is not about the conflict of the Catholics and the Protestants but the controversy between the Lutheran and the Reformed denominations in Hungary. The Cranmerus-chronicle seems to confirm that in 1560, the Lutheran Sztárai saw himself as a deceived, failed, “miserable” man, as a “Protestant” bishop who had been removed from his office by his Reformed fellows.

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Die Tagebücher des Ludwig Freiherrn Vincke 1789 – 1844, Bd. 10: 1830 – 1839, bearb. v. Heide Barmeyer-Hartlieb (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abt. Münster, 10; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 45; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 69), Münster 2018, Aschendorff, 949 S. / Abb., € 88,00. (Heinz Duchhardt, Mainz)