Journal articles on the topic 'Saint Thomas Christians'

In the twentieth year of his pontificate, on September 14, 1998, on the Exaltation of the Holy Cross, Pope John Paul II reads the Encyclical Letter on the Relationships between Faith and Reason “Fides et ratio”. The concept of “Christian philosophy” takes on meaning and receives new contributions to the definition of the phrase. Chapter IV of the Encyclical Letter emphasizes the significant stages of the encounter between faith and reason, the drama of the separation between the two, and the eternal novelty of St. Thomas’ thought. Christian philosophy can only be a realistic philosophy, and as philosophy approaches moderate realism, it is Christian. A philosophy of the self has nothing to do with the Christian philosophy. Many consider philosophy to be something indifferent to Christianity and to Christians; they do not want to understand that the meaning and fate of Christianity stands or falls with the philosophy that adopts it; and because apart from Thomism, the other philosophies do not agree with Christianity, without compromise on one side or the other, they say: not only in reality, but also in theory, Thomism is Christian philosophy; the others are more or less philosophical, because they are more or less Christian. The “dark cloud” of mystery that separates believers from unbelievers will help to develop a balanced and communicable level of understanding Christian philosophy, useful to both. In this first part we will focus on: the presence of St. Paul in Athens; the cautious attitude of Christians towards gnosis; the role of Saint Irenaeus and Tertullian.

Thomas Aquinas (1224/25-1274) joined the Order of Preachers around the year 1244 and became one of the most famous friars of this own time. He died in 1274 at the Cistercian monastery of Fossanova where his remains were venerated for almost a hundred years. The Dominicans, who had desired the return of the body of their beloved brother, finally received it by the order of Pope V in 1368. The Pope also ordered that the relics should have been transported (translatio) to Toulouse, where they arrived on 28 January 1369. In this article, I argue that his joining the Order was considered Thomas's first coming, and the transportation of his relics to Toulouse was his second coming to the Order. I will analyse the Office of Translatio (ca.1371) in the historical contexts of the beginning of the Observant reform of the Dominican Order in a period which was extremely unstable regarding both the papacy itself and politics between France and Italy. I will propose that the Office of Translatio inaugurated Thomas as the leader of a new era and the saviour of good Christians in a Christ-like manner. The liturgy of Translatio appears to offer a new interpretation of new apostles, the Dominicans, and the construction of eschatological self-understanding for the Dominican identity. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

The twentieth-century political philosopher Leo Strauss uses a quotation from Thomas More to suggest that Christianity is akin to tragedy while philosophy is closer to comedy. This article responds to Strauss’s contention by examining the implications of characterizing philosophy or biblical religion as either comic or tragic; it then analyzes Thomas More’s understanding of Christianity in order to see whether More shares Strauss’s opinion. The paper concludes that he does not: Thomas More sees Christian life and thought as essentially “comic” in both structure and orientation.

Christian philosophical tradition, medieval in a large sense, recieves from greek philosophy a positive valuation of coaction as auxiliary instrument of morality. Saint Augustine reinforces it by his reference to "libido" and to original sin. Saint Thomas consideres "providential" the whole punitive dimension of state. Marsilius of Padova converts coaction into the essence of law. Suarez concieves law as (non democratical) "imposition" of superior's will. The two authors seem defenseless against the modern phenomenon of "power centralization".

The whole spirit of Christian humanism, as exemplified by Erasmus, makes one think, in Mesnard’s phrase, of ‘mystique légère:’ plenty of of moralism and reformism, with less room for experience; a fruit of it was the Exercices of St Ignatius, in contrast with the alumbrados or even the Rheno-Flemish masters such as Eckhart or even Denys the Carthusian. More may not have so much as heard of Juliana of Norwich, England’s best-known medieval mystic, whereas he recommends Walter Hilton’s Scala perfectionis, and The Following of Christ, as he calls Thomas à Kempis’s classic. The earliest influences perceptible in his life and writings are Pico della Mirandola and John Colet. The Lutheran challenge led him to stress the role of human cooperation with God’s grace in the business of eternal salvation, and the essential role of the Church as interpreter of the Bible. Prison life with the imminence of a martyr’s death colored his meditation on the agony of Christ, and his stress on God as the only source of comfort.

This article studies the Christian Church change of attitude during the XII and XIII centuries towards the problem of the stars and the effort of Saint Thomas Aquinas to build a new philosophy in order to assimilate the knowledge coming from the new translations of scientific works during that time. The Arabic and Jewish contributions were essential for such a change.

This article studies the Christian Church change of attitude during the XII and XIII centuries towards the problem of the stars and the effort of Saint Thomas Aquinas to build a new philosophy in order to assimilate the knowledge coming from the new translations of scientific works during that time. The Arabic and Jewish contributions were essential for such a change.

AbstractThe large triptych in the Esztergom Christian Museum, painted in 1427 by Thomas de Coloswar, is a work of art typical of the International Gothic style, and includes formal elements that can be related to the schools of Bohemia, or better to the school of Nuremberg. The painting is analysed from an iconographic point of view, pointing out the most peculiar features, that may lead to an interpretation of the altarpiece also as an affirmation of the Catholic Eucharist doctrine. A new panel painting is added here to Thomas’ catalogue: a Vir Dolorum with Saint Francis receiving the stigmata in Cologne (Wallraf-Richartz-Museum), formerly attributed to the Master of the Lindau Lamentation (Meister der Lindauer Beweinung).

Metaphysics and beauty are very important and challenging issues in philosophy that have been always noteworthy of philosophers. The relationship between these issues and the condition of these in philosophers's philosophical system is very different and various and every philosopher try to describe this in a specific way. It seems that there are very deep relationship between metaphysics and beauty in the philosophical system of philosophers that metaphysics is a fundamental subject in their philosophical system, because they explain their philosophical issue base on their metaphysical theory. Scholastic philosophers and philosophers of the middle Ages who were affected by Greek philosophy and lived in the Christian World are one group of that philosophers, however this relationship could be different. Saint Thomas Aquinas was a Catholic Priest in the Dominican Order and one of the most important medieval philosophers and theologians who have considered his theory base on metaphysics and theology. So, in this article I try by philosophical analysis method to show how metaphysics and beauty are connected in the philosophy of Thomas Aquinas. The results of this Article show that we cannot separate metaphysics and beauty in philosophy of Thomas Aquinas, so study on metaphysics of Thomas Aquinas is required as a prior condition for study on beauty.

This paper sets forth the thesis that Christian mysticism may also be understood in its political dimension and not only as a manifestation of the individual’s interiority. As examples of this more general perspective, the cases of Thomas More and Saint John of the Cross are examined. The author proposes a comparative study of these two figures basing his study on these two texts: A Dialogue of Comfort against Tribulation and the Noche Oscura. In the case of Saint-John, his mysticism is analysed in the light of his poetical exposition of the Rule of life from the order of the Carmelites and as far as More is concerned, the stress is laid upon the problem of tribulation in its most extreme form: martyrdom as a response to political persecution.

This article reexamines the works of Erasmus, the Abbé de Saint-Pierre, Kant, and other pacifists who have advocated collective societal efforts toward a lasting world peace. In contrast to Thucydides' (Realist) view of the inevitability of war due to intrinsic human nature, the author presents the early Christian arguments of pacifism grounded in morality and religion, including the “just-war” views of Augustine and Saint Thomas Aquinas, who believed that war fought for self-defense, or other “justifiable” purposes, was morally and religiously grounded in efforts to punish wrongdoings and “convert unbelievers.” Is the state of peace a natural one or one that must be achieved through practical steps within moral constraints by leaders of nations and their citizens? Realist thinkers who once rejected, on strictly normative grounds, the moral claims of the possibility of a lasting world peace now take the strategic position that the goal of attaining lasting world peace is clearly worth striving for, “however utopian it seemed when first advocated.”

The encounter between Francis of Assisi and sultan Malik al-Kamil in 1219 became in its immediate aftermath object of several historiographic, hagiographic and literary accounts. One can see that a common, yet variously developed element of all these reports is the record of the future saint surprising his audience by the frankness of his preaching of the Christian faith. This continuity stretches from the Old French Chronique d’Ernoul, which firstly introduced this aspect, to Dante’s Commedia. Actually, in the light of the eye-witness account of Thomas of Split, an enthusiastic speech of Francis at the Egyptian court could well respond to the facts: following the model of the contemporary political concionatori and their biblical archetype, Salomon, Francis surely preached in a simple but theologically profound way the Truth of Christian relevation, trusting that Divine wisdom in humility is superior to an approach which is grounded exclusively in human knowledge.

Reflection on caritas love and its relationship with wisdom requires understanding and knowing of the essence of Christian love, therefore this article discusses caritas love from the perspective of love in general and its connection with other gifts, especially with the gift of wisdom. To fully accept and realize the love of caritas one must first accept the truth about man, who was created in the image of the One God, in the image of the whole Trinity. To know the identity of man, Thomas argues, is to realize his vocation to friendship with God, to be a friend of God (Galuszka, 2021, p. 82). Arriving at the essence of the caritas love and its inseparable connection with wisdom, required a reflection on the meaning of one of the theological virtues, the virtue of love. Since the theological virtues are God's endowment of man, it was also necessary to introduce the gifts of the Holy Spirit to indicate the essence and fullness of the caritas love and its relation to God and men. For this purpose, the thoughts of Saint Thomas of Aquinas were used, that seem to be more and more relevant and stirring more and more interest among people looking for truth and beautiful love. Caritas love is beautiful because it consists of loving in God and with God also another human being, not necessarily the one endowed with affection or sympathy, but every human being. Such love can only be realized in the pursuit of an intimate encounter with God. The analysis of the known texts of St. Thomas allowed us to confirm the thesis on the relation between love and wisdom. Love is the principle of all virtues and the source of human action. Love enhances wisdom, it creates for itself this help. Love in its highest degree manifests itself in wisdom. The true union of love and wisdom results in contemplation, which is the result of the cooperation of intellect and will.

The discovery of universal freedom is an achievement of Saint Paul, and an achievement of the Church is a consequent propagation of this fact throughout the centuries. The Christian character of this discovery was already noticed by Hegel. In today’s world, so strongly marked by the search of freedom it is necessary to reiterate the Christian vision of freedom which is a universal one. This vision is profoundly theological in character and deeply rooted in the mystery of redemption brought by Jesus Christ. This article touches upon this fact and points out its certain aspects, especially the soteriological one. Bearing in mind the theology of freedom we cannot ignore its abundant anthropological references. The article recalls the proposition of St. Thomas Aquinas, which has been largely accepted by Catholic theology and constitutes a benchmark of anthropological philosophy which has a special application in ethics. Christian tradition stresses the fact that for a human, freedom is above all “a vocation”. Therefore, on the one hand God’s definite design through Jesus Christ concerning man has to find its eschatological realization, on the other hand man’s freedom which is solidifying in this design has to revel and show itself to the full. Undoubtedly, the eschatological issue in Christian vision of freedom is worth mentioning as well.

In Christian parlance, using philosophical analogy, exile is a polyhedric term. More encountered it in both Testaments, with the nomadic life of the patriarchs, the exodus from Egypt, the deportation to Babylon, the persecution that created a diaspora of the Church from the very first century; also in the experience of many saints including archbishops of Canterbury, in England’s dynastic wars which forced successive sovereigns to seek refuge on the Continent; even in pagan antiquity. Anglican uniformity drove many members of More’s entourage to Flanders or France; under Edward VI and Elizabeth thousands of recusants chose self-exile, usually for life; those who did return were mostly young priests who knew their fate would be that of traitors. Exile for religion sake engendered even colleges and monasteries abroad: it produced two complete English bibles, one Protestant in Geneva, one Catholic at Reims and Douai, both good enough to influence that of King James. Akin to exile is our mortal condition as pilgrims on our way to the true home, which is heaven. More himself was never an exile proper, though he was repeatedly sent overseas for missions which made him nostalgic because he was a fond husband and father.

This article develops an enriched framework for social and emotional learning that integrates the philosophy and theology of Saint Thomas Aquinas and current findings of psychological, developmental, and educational theories and empirical studies. The framework demonstrates that there are three key areas of social and emotional learning: (1) self-reflection, (2) virtue development, and (3) relational development. Furthermore, it explains that in order to achieve a fully integrated vision, these areas need to include biophysical, psychosocial, and spiritual elements of cognition, emotion, and social development. This framework has implications for education and psychotherapy. The article argues that a Thomistic-inspired framework has significant advantages for understanding social and emotional development because of its holistic treatment of the human person. Formation of the student is approached through a distinct Catholic Christian focus on the dignity of the human person as one made in the image and likeness of God and called to share in eternal beatitude with God. This framework of social and emotional development integrates science and philosophy and offers a Catholic Christian perspective on the need for divine revelation and Christ's gift of grace.

From the early studies of Tancred Borenius (1885–1948) to the present, the iconography of the archbishop Thomas Becket has drawn attention among scholars. Numerous studies have been published on the representation of Becket’s martyrdom in mural painting, sculpture, and reliquary caskets. Despite this attention, many questions concerning the selection of episodes embroidered in liturgical vestments and textiles, as well as the commissioning of these objects, remain unresolved. How devotion to Becket spread globally in the Western world has not yet been satisfactorily determined, and there may have been a number of different factors and transmitters. Thus, medieval embroidery could also have been a driving force behind the development and the dissemination of Becket’s cult—notably in the ecclesiastical and, more specifically, episcopal milieu across the Latin Church. This type of production quickly reached ecclesiastical patrons, who were interested in the opportunity of wearing a headpiece or vestments (copes and chasubles) that would serve as reminders of the Archbishop of Canterbury. This was the perfect opportunity for a papal curia that, since Alexander III, had tasked itself with promoting Thomas Becket’s legacy, integrating the saint within Christian martyrial history and within a history of a militant Church.

Abstract: This essay examines the need for new literature that makes attractive what we ought to worship even as it helps us “locate” ourselves amidst the continuum that swings from self-deceit to wisdom. It considers the ways in which a Catholic Christian Masters of Fine Arts (MFA) might make a distinctive contribution to these ends.

Abstract: “The Captivity Epistles of the English Reformation” was originally part of Philip E. Hughes’s book, Theology of the English Reformers, a selection of texts with commentaries by sixteenth-century English Reformers. “The Captivity Epistles” concludes a chapter on sanctification, thus placing the subject of martyrdom in the context of the Christian life. This section documents, through letters and narratives, the last days and martyrdoms of John Hooper, John Bradford, Nicholas Ridley, Hugh Latimer, and Thomas Cranmer. United with their Savior and in communion with other saints, these Reformers are examples of the grace of God exhibiting fruits such as joy, perseverance, trust, a sense of honor of suffering for Christ, and love for their persecutors.

This study exposits Thomas’s teaching on Eucharistic reception, giving particular attention to his treatment of spiritual and sacramental eating as well as the res et sacramentum of the sacrament. It traces the theology of spiritual and sacramental reception in the Summa theologies’ magisterial teaching on the Eucharist, and it argues that, far from acting merely as an esoteric or artificial heuristic intended to manage theological tensions in his doctrine of the Eucharist, Thomas identifies spiritual eating as vital for understanding three significant biblical accounts of receiving the body and blood of Christ. Thomas’s biblical commentaries on the Gospel of Matthew’s Last Supper Narrative (26:26-30), the Gospel of John’s Bread of Life Discourse (John 6:22-71), and Saint Paul’s I Corinthians discussion of worthy reception (I Cor. 11:23-34) observe that the very truth of Jesus’ presence in the Eucharist –perfect in itself– makes sacramental and spiritual eating a decisive and scripturally operative difference for progress in the Christian life.

Alors que la science actuelle s’interroge de façon renouvelée sur la durée passée du monde, en lien notamment avec les théories cosmologiques regroupées sur le nom de « Big Bang », il n’est pas sans intérêt de prendre connaissance de la puissante réflexion menée à ce propos par un philosophe (et théologien) du XIIIe siècle latin : saint Thomas d’Aquin. Celui-ci a étudié philosophiquement, et en profondeur, cette question en reprenant de façon critique l’ensemble des arguments présentés par les penseurs de l’Antiquité, les philosophes dits « arabo-musulmans », les philosophes juifs, les auteurs chrétiens, ainsi que ses contemporains. Il propose une solution particulièrement originale, en opposition, d’ailleurs, à celle des autres scolastiques de son temps. L’analyse de cette solution pourrait faire réfléchir les scientifiques eux-mêmes, les aider à considérer leur propre démarche à la lumière d’une autre, différente, portant toutefois sur le même objet d’étude, et ainsi « fertiliser » leurs esprits en leur permettant d’enrichir leur propre travail. * * * While modern-day science continually searches for an answer to the question of how long our world has been in existence, particularly in relation to those cosmological theories that fall under that of the “Big Bang”, it may well be worth considering the compelling ideas developed on this subject by a Latin, eighteenth-century philosopher (and theologian): Saint Thomas Aquinas. He thoroughly examined this question from a philosophical point of view by critically reviewing all of the arguments presented by Antiquity’s thinkers, from the so-called Arab-Muslim philosophers to Jewish and Christian protagonists, as well as his own contemporaries. He came up with a particularly original solution, and one which contradicted those of other scholastics of his era. An analysis of this solution may well give scientists cause for pause, encouraging them to reflect upon their approach in light of another, different one that nonetheless shares the same object of study, and thus to “fertilise” their minds by enabling them to enrich their own work.

Abstract In this paper discusses the thought of philosophy in seeking the existence of God. So God in human view is very interesting in terms of existence and existence, the reason of man is not able to find and show the presence of human rationally. So that the notoriousness of God from the realm of rational and sought after the existence of it, he bore many major religions in the world, all religions believe that one God is strongest. Then the pilots arose, and the existence of the Lord, that was: 1. Saint Augustine who believed that God was by looking at the history of the drama of Creation, 2. Thomas Aquinas, He combined the thought of Aristotle with Christian Revelation. The truth of faith and the perceived religious experience are able to understand God, 3. Descartes He thought of the Lord commencing from his main principle which is “a combination of Catholic and scientific Pietism”, 4. Immanuel Kant with his methods in seeking the existence of God with his moral law, 5. Alfred North Whitehead He used religious dogma adopted by humans and then sought the truth of the religion from whom. Keywords: Philosophy of Deity, human reason for God, theism as the concept of deity. Abstrak Didalam tulisan ini membahas tentang pemikiran filsafat dalam mencari eksistensi Tuhan. Jadi Tuhan dalam pandangan manusia merupakan hal yang sangat menarik diketahui keberadaanya dan eksistensinya, nalar manusia tidak mampu menemukan dan menunjukan keberadaan manusia secara rasioanal. Sehingga kemsiteriusan Tuhan dari alam rasional ditalar dan dicari eksistensinya olehkarnya ia melahirkan banyak agama-agama besar didunia, semua agama meyakini bahwa satu Tuhan terkuat. Lalu timbullah para filosof yang memikirakan eksistensi Tuhan yaitu: 1.Santo Agustinus yang percaya bahwa Tuhan ada dengan melihat sejarah dari drama penciptaan, 2.Thomas Aquinas dia menggabungka pemikiran Aristoteles dengan Wahyu Kristen. Kebenaran iman dan pengalaman keagamaan yang dirasakan mampu memahami Tuhan, 3.Descartes dia memikirkan Tuhan bermula dari prinsip utamanya yang merupakan “gabungan antara peitisme Katolik dan sains”, 4.Immanuel Kant dengan metodenya dalam mencari eksistensi Tuhan yaitu dengan hukum moralnya, 5.Alferd North Whitehed dia menggunakan dogma-dogma agama yang dianut oleh manusia lalu mencari kebenarannya agama tersebut dari siapa. Kata Kunci : Filsafat Ketuhanan, Alasan Manusia Menalar Tuhan, Teisme Sebagai Konsep Ketuhanan.

Thomas More’s Utopia and the subsequent literary creations that belong to the same literary genre represent the affirmation of human initiative and its exclusive responsibility for the laws that rule the destiny of the City. This political autarchy points at an organisation of the society, so zealous of autonomy, that it seems to exclude from itself any divinity or religion. This is not, however, what we see in most of the utopic narratives, starting with the one by More that deals extensively with the religious issue. What statute and significance does religion have in the utopias? The answer can be attempted at three principal levels, which correspond to the same amount of ways of presence and articulation of the religious element in the described societies. There is, firstly, the consecration of Christianism as supreme religion in More’s Utopia. However, this consecration does not prevent the dimension of social criticism, characteristic of the utopic imagination, from applying also to the religious phenomenon. We have, then, the Christian reference to narratives in which the Christianism of origins appears as inspiration and model. Let us remember, for example, the «New Christianism» by Saint-Simon. Lastly, in the last two centuries, the horizon of Christianism tends to dissipate itself in narratives that advocate the implantation of a new social ethics. In this communication, we deal solely with the «Utopias of the Renaissance», the utopias of Thomas More, Tommaso Campanella and Francis Bacon.

In the course of supporting his larger thesis about mysticism, Steven Katz argues that, ‘Every religious community and every mystical movement within each community has a “model” or “models” of the ideal practitioner of the religious life.' Among thirteen functions of such models he mentions three that partially overlap. He says that (i) these model lives set standards of perfection to measure believers' actions, (ii) they are perfect examples of what it is to be a human being, and (iii) they are moral paradigms. Katz mentions various saints, sages, and other exemplary figures, and sums up with the claim that in the Christian tradition the function of ‘ models’ is expressed in Thomas à Kempis' The Imitation of Christ. Taking all of this together, one could conclude that he intends to say that every religious tradition contains accounts of morally perfect persons who are examples to be imitated.

Este artigo investiga o modo como Santo Tomás de Aquino, na questão 48 da tertia pars da Summa theologiae, estuda o ato salvador de Jesus: sintetizando as expressões bíblicas em cinco categorias teológicas centrais, ele as relativiza (no sentido de que cada uma delas só faz sentido em relação com as outras) e dá certa preferência a uma delas, aquela que considera o agir salvador de Jesus ao modo de uma causa eficiente. Mas o que isso significa? Busca-se investigar também se, embora com sua linguagem típica do século XIII, esse texto tomasiano guarda ou não alguma atualidade para a soteriologia cristã.ABSTRACT: This article investigates the way Saint Thomas Aquinas studies the saving act of Jesus (at question 48 of his Summa theologiae, Tertia Pars). By sinthetizing the Biblical expressions in five central theological categories, he renders them relative because each only makes sense when related to the others, and he prefers that which considers the saving act of Jesus as an efficient cause. But, what does that mean? Finally, this article aims at finding out whether despite its typical 13th century language, this text of the Summa can be considered updated and important to Christian Soteriology.

The article considers the ambiguous characterizations of The Merchant of Venice in light of Protestant and Catholic interpretations of the Eucharist, and raises implications for masculine gender construction in the opposition between Jewish and Christian cultural and theological perspectives. The argument focuses on the character of Antonio, whose masochistic self-sacrifice distorts Paul’s theology of grace. The homoerotic element in Antonio’s drive toward self-sacrifice is crucial in the play’s disruption of orthodox theological positions, and the waning tradition of homoerotic amity evoked by the playwright is related to the connection between amity and Eucharistic theory suggested in the Catholic Thomas Wright’s commentaries on the Sacrament, contemporaneous with the play. Shylock’s independent masculinity, not his effeminacy, ultimately operates as the real source of anxiety for the play’s Christian men, and the narrowing of Christian atonement to the romantic self-interest and masochism of the repressed Antonio contributes to The Merchant’s key suggestion that masculine identity remains dependent on the necessary and rigorous self-discipline imposed by the “law”—theological, moral, and sexual. The play thus implicitly addresses challenges posed by a theology of grace to the process of masculine self-fashioning in the social context of the Reformation. Cet article examine du Merchant of Venice du point de vue des interprétations protestantes et catholiques de l’Eucharistie, et soulève des questions au niveau de la construction du genre masculin dans l’opposition des perspectives culturelles et théologiques juives et chrétiennes. La discussion se penche en particulier sur le cas du personnage d’Antonio, dont l’auto-sacrifice masochiste offre une image déformée de la théologie de la grâce de saint Paul. L’élément homo-érotique de l’attirance d’Antonio pour ce sacrifice est central dans la rupture avec l’orthodoxie théologique de la pièce. On observe par ailleurs un lien entre la tradition déclinante de l’amitié homo-érotique évoquée par l’auteur de la pièce et le rapport proposé à la même époque entre l’amitié et la théorie eucharistique par le catholique Thomas Wright dans ses commentaires des sacrements. La masculinité indépendante de Shylock, et non son caractère efféminé, devient éventuellement la principale source d’angoisse chez les hommes chrétiens de la pièce. La réduction de l’expiation chrétienne à l’intérêt romantique pour lui-même et le masochisme qu’éprouve un Antonio renfermé contribue à ce que le message du Merchant est sans doute que l’identité masculine demeure dépendante d’une auto-discipline nécessaire et rigoureuse imposée par la « loi », théologique, morale et sexuelle. La pièce traite donc indirectement des défis que pose la théologie de la grâce au processus de l’identification masculine dans le contexte social de la Réforme.

Although the academic study of hagiography continues to flourish, the role of comparative methods within the study of sanctity and the saints remains underutilized. Similarly, while much valuable work on saints and sanctity relies on materialist methodologies, issues of critical bibliography particular to the study of hagiography have not received the theoretical attention they deserve. This essay takes up these two underattended approaches to argue for a comparative materialist approach to hagiography. Through a short case study of the Latin Vita of Lutgard of Aywières (1182–1246) written by the Dominican friar Thomas of Cantimpré (c. 1200–1270), I suggest that comparative material research into the textual history of hagiographic literature can provide us with a more comprehensive and nuanced picture of the production of any specific holy figure, as well as the evolving discourses of sanctity and holiness in general. While this suggestion emerges from my own work on medieval hagiography from the Christian Latin West, it resonates with recent arguments by Sara Ritchey and David DiValerio to call for a materially comparative approach to narratives of holy lives in any religious tradition in any time period. Furthermore, I suggest that medieval studies, and in particular medieval manuscript studies, may have much to offer to scholars of sanctity working in later periods and other settings. Offering a view of material textual scholarship as intrinsically comparative, we may expand our theoretical definitions of the comparative and its possibilities within the study of sanctity.

The work is devoted to the poetics of duality in F. Abramov’s tetralogy Brothers and Sisters. The analysis of the duality models allows to imagine historical, social, political reality, the minimal structure of the human community: one and the other. At the center of the study are the key characters of the tetralogy, namely, Mikhail Pryaslin and Yegorshi Stavrov, who embody the eschatological Russian model of duality. The analysis of these characters is carried out against the background of the character structure as a whole. Within a Christian context, the Mikhail — Yegorsha twin pair is included in a broad semantic field. Yegorsha compares his sworn brother with Christ. According to the legend, the latter’s twin was apostle Thomas, whose name coincidentally means ‘a twin.’ If Mikhail is firmly associated with Christ, then Egorsha can be semantically identified with both Judas and Thomas (in all connotations). The destruction of the “country model,” the Russian schism also actualizes another version of duality: George the Victory-bearer and Yegoriy the troublebearer, which is already reflected at the level of character naming. The struggle of the “twin” heroes over a woman, ancestral land and the house, which is interpreted as a confrontation between Christ and the Antichrist, St. George and the “bad Yegorka” (changeling), is also implemented as the “Russian” version — Foma and Erema, in which the doubles lose to the circumstances. Peasant Russia is in captivity of civilization, and no one is able to protect it: the warriors die, the saints abandon the icons. This leads to the general sense of anxiety, of a life “between homes,” when the “prodigal son,” who has nowhere to go back to, becomes the modern hero.

Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.

This article gives a brief overview of the reception of Athanasius in nineteenth- and twentieth-century Roman Catholic theology. Besides papal documents, mainly German theologians are discussed. First, Johann Adam Möhler’s Athanasius der Grosse (1827) is analyzed. Möhler was convinced that Athanasius was of great importance for modern society. However, Möhler’s attempt to give Athanasius a prominent position in contemporary theology seemed to fail. Although Athanasius is not absent in nineteenth-century dogmatic compendia, nor in papal documents of the last two centuries and many dogmatics of the twentieth century, his quantitative reception is rather poor, especially in comparison to Augustine. The dogmatic compendia and Neo-Thomistic theology did not have an interest in a historical interpretation of Athanasius and Thomas, himself, hardly referred to Athanasius. Moreover, the Trinitarian and Christological dogmas were not really contested. This changed in twentieth-century theology, because of a new understanding of historical development and the rise of phenomenology and existentialism. The doctrines of the Trinity and Christology were reinterpreted from the perspective of salvation history (Heilsgeschichte). Many theologians wanted to correct the anti-Arian tendency, stressing that Christ was truly God and truly man. Athanasius overlooked Christ’s humanity and the Alexandrian Logos-Sarx-Christology needed the complementation of the Antiochene Logos-Antropos-Christology. Nevertheless, Athanasius’s has received great formal authority within Roman Catholicism. He is a Saint and honored as doctor ecclesiae, because of his impact on Christian doctrine and the development of monasticism.

Esta é uma reflexão sobre as possíveis convergências, complementaridades e mesmo contradições entre as metodologias de direção de atores adotadas por Christian Benedetti, Thomas Ostermeier e Thierry Thieu Niang, observadas no decorrer do trabalho com um grupo de alunos do segundo ano do Conservatoire National Supérieur d’Art Dramatique por ocasião da quarta etapa do projeto de pesquisa Les Processus de direction d’acteurs, de transmission et d’échanges, vin- culado ao Labex Arts-H2H da Université de Paris 8 Vincennes Saint-Denis, sob a direção de Jean-François Dusigne, realizada em junho de 2015. Cada um dos diretores trabalhou durante uma semana com o mesmo grupo de atores-es-tudantes em torno do mesmo texto com o propósito de confrontar questões relativas ao processo criativo sob a perspectiva de três diretores de diferentes origens e experiências artísticas. Para reconhecer a natureza híbrida das estratégias metodológicas aplicadas, procurei considerar alguns aspectos comuns às práticas observadas e identificar as singularidades das abordagens propostas. Tomei como referencial para esta análise o objetivo comum explicitado pelos três diretores: o de tirar proveito da potencialidade criativa do ator. Essa noção, entretanto, é percebida diferentemente segundo a compreensão de cada diretor quanto ao papel criativo do ator. Isto se revela nas pro- postas metodológicas em aspectos tais como a abordagem do texto proposto; a condução do trabalho coletivo; as opções de ocupação do espaço da sala; o engajamento corporal demandado; a presença de relações hierárquicas e a aproximação do exercício criativo à experiência de vida.

Cardinal Stefan Wyszyński was not only an “unbreakable Primate”, but above all, a man of dialogue. He was able to meet every person and to talk to them. In his conversations, he listened patiently, he did not impose his opinion and he was mostly trying to seek for common levels of agreement. According to him, the greatest wisdom is to be able to unite, not to divide. The article indicates some sources and forms of this dialogue. It was a supernatural source and a natural one. The first one is a permanent dialogue of the Primate with God, as well as with the Blessed Mother and with saints. Cardinal Wyszyński was a man of deep prayer, and he undeniably took from this source strength for everyday meetings, conversations, and making decisions. The second crucial source was his philosophico-theological education. As a Christian personalist, the Primate took from the achievements of such thinkers as Aristotle, St. Thomas, St. Augustin, as well as J. Maritain, G. Marcel, J. Woroniecki, and W. Korniłowicz. The article discusses some aspects of dialogue with people, taking into account, above all, two social groups: youth, and , and representatives of the communist state power. Presenting Cardinal Wyszyński as a man of dialogue seems to be very useful and topical nowadays because of different controversies and disputes occurring in our state, in our Church and in relationships between the older and the younger generation.

THE HOURS OF THE UNIVERSE: Reflections on God, Science, and the Human Journey by Ilia Delio. Maryknoll, NY: Orbis Books, 2021. 242 pages, index. Paperback; $25.00. ISBN: 9781626984035. *In this exquisitely constructed book, Delio reveals the current state of her reflections on the central concern of her life and work: the relationship of God, humanity, and the universe in the context of the evolutionary process. Her unscripted career leading to this publication, narrated in her memoir Birth of a Dancing Star: My Journey from Cradle Catholic to Cyborg Christian, has exhibited the same sort of development and diversity that she finds woven into the fabric of the universe. A Franciscan sister who began her religious life as a cloistered member of the Carmelite order, Delio earned doctorates in pharmacology and historical theology and has taught at Trinity College, Washington Theological Union, Georgetown University, and Villanova University. Today, she is an award-winning author, best known for her Center for Christogenesis, which seeks to promote dialogue between faith and reason and stimulate a Christian spirituality fully infused with evolutionary consciousness. *Communicating the urgent need and prospects for that kind of spirituality is the burden of this, Delio's twentieth, book. A theology whose starting point is not evolution and the story of the universe, she insists, is a "useless fabrication" (p. xvi). Her work is rich in scriptural references, but the call to restore the book of nature to its primacy as the true first testament in Christianity's sacred canon is one of her signature themes. Though she displays no interest in apologetics or polemics, her basic assumption is the distinctively Catholic principle of the revelatory character of creation, a conviction at odds with the Protestant Reformers' suspicion of natural theology. A robust sacramental imagination permeates the entire book and provides its organizational design. Portraying the universe as the "new monastery" (p. xvii), Delio orders her reflections according to the liturgy of the hours that has structured daily prayer in Christian monastic communities for centuries: Matins, Lauds, Prime, Terce, Sext, None, Vespers, and Compline. Delio clusters her chapters--along with prologues of original poetry--around these times of contemplation and guides the reader through the prayers of one rotation of the earth and toward what she calls a new synthesis of faith and science. *Delio's thirty-two brief chapters, each a free-standing essay, cover a broad spectrum of topics from the cosmic to the autobiographical--from quantum physics, gravitational waves, and artificial intelligence to the Eucharist during the coronavirus pandemic and the death of her beloved cat Mango. Delio addresses a number of social issues such as racism, consumerism, and homophobia and sets the full scope of her reflections against the backdrop of the threat of climate change. Her main objective is the nurturing of a Christianity mature enough to match the achievements and insights of contemporary science. In this effort, her primary dialogue partners include interfaith scholar Beatrice Bruteau, Passionist priest and self-styled geologian Thomas Berry, Hindu-Catholic mystic Raimon Panikkar, and luminaries from her elected Franciscan tradition such as Saint Francis, Bonaventure, and the contemporary spiritual writer and retreat leader Richard Rohr. Pope Francis's unprecedented encyclical on creation care, Laudato Si', is a constant touchstone for Delio, but pride of place in her personal communion of saints is granted to the Jesuit paleontologist Pierre Teilhard de Chardin, whose transposition of Catholic Christianity into an evolutionary key animates virtually every page of the book. *Delio's essays orbit this Teilhardian view of things like planets in an intellectual galaxy characterized by both order and chaos. The overall effect is a prophetic warning regarding the irrelevance and near-obsolescence of any Christian system fixated on the categories of Aristotelian or Newtonian worldviews. Like her monastic and mendicant forebears, Delio calls for church reform and creative thinking. The dominant mood of the book, though, is a blend of hope and awe, even audacity. Delio's conclusion equates the rise of a "new species with a new God consciousness" (p. 240) with the second coming of Christ. *Delio's engaging book is limited by its scant attention to the menacing side of science and technology, its failure to reckon seriously with the dramatic rise of nonreligion that calls her privileging of Christian myth into question, its overestimation of the general reader's science literacy, and its tendency to align scholarly and homiletic modes of communication too closely and too uncritically. Readers seeking linear arguments for theistic evolution or Christian pantheism will have to look elsewhere. Clergy, advanced students, and believing specialists in theology and the natural sciences will find a provocative and prayerful statement of a unique Christian cosmology that informs and inspires. *Reviewed by Peter A. Huff, Professor of Religious Studies and Director of the Center for Benedictine Values, Benedictine University, Lisle, IL 60532.

AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popular works.John Knox (1514–72) incorporated many of his contemporaries’ concerns in his own treatment of the question, being trained at St Andrews University and heavily influenced by Guillaume and Wishart. Knox considered the cult of Mary using the same tool that he used to analyse the cult of the saints in general, the mass, and liturgical ritual, contending that they could not be reconciled with his stringent doctrine of sola scriptura, in particular as read through the lens of Deuteronomy 12:32.Yet for all that Mary and her place in Christian life and devotion formed a major aspect of sixteenth-century Scottish religious praxis, Knox gave little attention to her, preferring to indicate her proper place in Christian theology by presenting a vision of Christianity which omitted her almost entirely. Knox does indirectly indicate what he considers to be the proper Christian attitude towards the Virgin, however, through his explication of sola scriptura and its implications for genuine religious practice as opposed to idolatry, and his understanding of 1 Timothy 2:5 and the unique mediation of Christ. Where Knox does directly address the Marian question, he expresses his rejection of her cult in far more restrained terms than readers of his polemics against the mass may expect; while he is firm and unequivocal in denying Mary's intercessory role and in uprooting Marian devotional practice, his rhetorical restraint points to the irreducible dignity of Mary in the scriptural texts.This article analyses the theology of Mary which Knox reveals in occasional comments scattered through his writings and attempts to place his ideas in their historical and theological context. By explicating the precise nature of Knox's objection to the cult of Mary, the article attempts to open the door for future Reformed–Catholic dialogue on the person of Mary and her place in the church of Christ.

The study offers a hermeneutic analysis of the apocryphal “Martyrdom of the Apostle Peter” (MPt). We argue that the main idea of Peter’s monologue from the cross is borrowed from Plato’s Timaeus (43e4–8), which describes a man who is placed upside down and thus perceives his right as left and considers truth a lie. MPt interpreted this account in the light of the Old Testament narrative about the expulsion of the first man Adam from paradise and the imperative to return to the “ancient fatherland”, following the “second Adam”, Jesus Christ, up to imitation of his death on the cross, transforming this instrument of shame and death into the tree of eternal life. The Apostle Peter, crucified on the cross with his head down, makes himself a living example of the existential overturn of man after the fall. Peter quotes an apocryphal λόγιον of Christ that exhorts to make everything upright: the earthly world order — right and left, top and bottom, front and back — should be again turned over and put from head to foot. Having established that Peter’s monologue constitutes a “discourse of reversal”, we argue that the starting point for constructing the λόγιον of Christ in the MPt was His saying in Matt 18:3: “if you don’t turn over (στραφῆτε) ..., you shall not enter the kingdom of heaven.” The apparently similar utterance from the “Gospel of Thomas”, usually indicated as a parallel, cannot be considered as such, since it urges not to reverse the “signs of nature”, but to overcome sexual differentiation. It is concluded that the “Martyrdom of Peter” demonstrates the primacy of its narrative (as well as the autonomy of its “hermetic” imagery) in comparison with the “Martyrdom of Philip”. Vocabulary, rhetoric, and contents of the MPt place it within the early Christian, Gnostic and Hermetic literature. A distinctive feature of the work is its distinct esotericism: it has an initiatory, mystagogical character, its own metaphysics and dramatic logic. On the contrary, the “Martyrdom of Philip” belongs to the genre of the lives of saints, saturated with wonders and fabulous details. The transformations which “Martyrdom of Peter” undergoes in the Latin paraphrase by ps.-Linus are analyzed. It is shown that ps.-Linus fundamentally changes the narrative in order to make it conform with orthodoxy, although this is achieved at the cost of destroying the logic of the Greek prototype. An annotated Russian translation of the Apostle Peter’s monologue on the cross is published in the Appendix.

The article deals with normative texts that coordinate, regulate and govern human behavior both in everyday life and in certain sacred time intervals. They reflect the people’s worldview on casual relationships in the surrounding world and in human life. These are beliefs, signs, omens, superstitions, calendar and oneirologic narratives. All these texts contain recommendations and prohibitions on what should and should not be done at different time periods. The subject of the study are the calendar narratives from the Hubcha village (Khmelnytskyi Region) that contain original plots reflecting the system of prescriptions and prohibitions, as well as punishments for their violation. The material for the research are the prose narratives and small folklore forms representing the local tradition of one village and recorded by the authoress in the late 20th – early 21st century. By their content, they are clearly divided into two categories: 1) texts that regulate the tradition, such as a ban on certain types of food and leisure during fasting, or recommendations for performing certain types of work during the calendar year; and 2) texts that describe punishment for violating behavioural norms. The most common prohibitions recalled by the pillars of this village’s tradition include: sweeping out the garbage and whitewashing in the hut, especially the stove, on Christmas holidays; overhearing cattle’s chatter on New Year’s Eve; performing any kind of work on holidays, especially on Mavka’s Easter; and disrespecting any (even a minor) holiday, including Sunday. A violator of these prescriptions and prohibitions will face an inevitable punishment, such as illness, or even death. A number of abnormal natural phenomena (drought, torrential rain, crop failure, pests) are also explained by violations, during annual holidays, of certain prohibitions, such as blocking a fence on Radunytsia (Saint Thomas Week); or a woman was the first to enter the house on a big holiday, etc. All these instructions are often combined with initial and prognostic magic techniques. In some cases, the calendar narrative is contaminated with dream interpretation. These are mostly plots about almsgiving: the deceased in a dream reports receiving alms, he thanks or reproaches for improper alms, or asks for alms through a dream. Sometimes, people see in their dreams the afterlife of their relatives, who were generous or greedy. These texts are rooted in the Christian worldview and are narrated mainly during the Great Lent. Another series of contaminations of the calendar narrative with dream interpretation is attached to the Feast of the Jesus Transfiguration. These are plots common throughout the Slavonic world that dead children are not given apples in the other world if their mothers ate them before the Apple Feast of the Saviour. All the regulations available in the texts may be divided into three groups: a system of prescriptions, a system of prohibitions, and a system of punishments. All these texts had a pedagogical function, transmitting behavioural stereotypes and fixing certain customs that became an everyday norm.

Abstract Pancreatic cancer is a fatal disease and is one of the most aggressive and metastatic malignancies worldwide. The dissemination of tumor cells is the prerequisite of metastases and correlates with a loss of epithelial differentiation and the acquisition of a migratory phenotype, a hallmark of malignant tumor progression. Migrating cancer stem cells (miCSCs) characterized by CD133+ and CXCR4+ expression play a pivotal role in malignant tumor formation, have been reported to form the invasive front of the metastasis and in silico analysis showed that both CSCs and miCSCs are significantly upregulated in PDAC. However, the regulatory pattern maintaining these CSCs and especially miCSCs in PDAC remains widely elusive. Thus, this study further helps to unravel pathways responsible for maintenance of CSC (CD133+) and miCSC (CD133+ CXCR4+) population. To identify key signaling pathways responsible for both CSCs and miCSCs maintenance, we first generated a protein-protein interaction network using STRING database. Afterwards, we validated these signaling pathway(s) involved in aiding CSC and miCSC population by performing shRNA mediated knockdown of key signaling proteins in different patient-derived pancreatic cancer cell lines. Moreover, we interrogated the involvement of the tumor-stroma crosstalk in the regulation of these pathways by co-culturing tumor cells with pancreatic stellate cells. Protein-protein interaction network incorporating relevant factors involved in EMT, stemness, as well as SHH, NF-kB and AKT signaling pathway identified a strong link between the CXCL12/CXCR4 signaling axis and BMI1. Migration assay, sphere formation assay and western blot upon shRNA mediated knockdown of either CXCR4 and/or BMI1 ascertained BMI1 as a key player downstream of the CXCL12/CXCR4 axis to mechanistically effect both EMT and stemness. Pathway focused gene expression analysis as well as ELISA and immunofluorescence for CXCL12 and actin filaments, respectively, revealed the indispensable nature of tumor-stroma crosstalk on promoting CSC and miCSC population through the chemokine CXCL12. In addition, co-culture systems revealed that particularly pancreatic stellate cells play a significant role in maintaining both CSCs and miCSCs population as well as their characteristic phenotype including but not limited to chemotherapy resistance. Taken together, our results obtained in this study established mechanistically that the CXCL12/CXCR4 signaling pathway driven by tumor-stroma crosstalk not only enhances but also maintains both CSCs and miCSCs in pancreatic ductal adenocarcinomas through BMI1 ultimately promoting metastases and therapeutic resistance. Citation Format: Kanishka Tiwary, Anton Lahusen, Syeda Inaas, Stefanie Hauff, Karolin Walter, Alexander Kleger, Thomas Seufferlein, Bruno Sainz Jr., Patrick Christian Hermann. CXCL12 / CXCR4 signaling enhances and sustains migrating cancer stem cells via BMI1 in pancreatic ductal adenocarcinomas [abstract]. In: Proceedings of the AACR Special Conference: Cancer Metastasis; 2022 Nov 14-17; Portland, OR. Philadelphia (PA): AACR; Cancer Res 2022;83(2 Suppl_2):Abstract nr B035.

RÉSUMÉLe principal objectif de cet article est d’encourager une approche plus large, supraconfessionnelle, du mariage et de la famille à l’époque moderne. La conjugalité a été “désacralisée” par les réformateurs protestants du 16e siècle. Martin Luther, parmi d’autres, a refusé le statut de sacrement au mariage, tout en valorisant celui-ci comme une arme contre le péché. En réaction, le concile de Trente a réaffirmé avec force que le mariage est bien un des sept sacrements chrétiens. Mais, promouvant la supériorité du célibat, l’Église catholique n’a jamais beaucoup insisté sur les vertus de la vie et de la piété familiales avant le 19e siècle. En parallèle, les historiens décèlent des signes de “sacralisation” de la famille protestante à partir du 16e siècle. Leurs conclusions doivent être relativisées à la lumière de recherches plus récentes et plus critiques, centrées sur les rapports et les représentations de genre. Elles peuvent néanmoins inspirer une étude élargie et comparative, inexistante dans l’historiographie traditionnelle, des réalités et des perceptions de la famille chrétienne au-delà des frontières confessionnelles.MOTS-CLÉ: Époque Moderne, mariage, famille, protestantisme, Concile de TrenteABSTRACTThe main purpose of this paper is to encourage a broader supra-confessional approach to the history of marriage and the family in the Early Modern era. Wedlock was “desacralized” by the Protestant reformers of the 16th century. Martin Luther, among others, denied the sacramental status of marriage but valued it as a weapon against sin. In reaction, the Council of Trent reinforced marriage as one of the seven sacraments. But the Catholic Church, which promoted the superiority of celibacy, did little to defend the virtues of family life and piety before the 19th century. In parallel, historians have identified signs of a “sacralization” of the Protestant family since the 16th century. 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RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. The figure of the Virgin Mary established a model of conduct through each historical-cultural context, emphasizing in particular the ideals of maternity and virginity. Within the Catholic imaginary, contemporary Europe has been marked by the formation of an apparitionist culture generated by various Marian apparitions that have established a canon and a framework of interpretation that has fuelled the cultural wars between secularism and Catholicism.KEY WORDS: Catholicism, Virgin Mary, apparicionist culture, Lourdes, culture wars. BIBLIOGRAFÍAAlbert Llorca, M., “Les apparitions et leur histoire”, Archives de Sciences Sociales des religions, 116 (2001), pp. 53-66.Albert, J.-P. y Rozenberg G., “Des expériences du surnaturel”, Archives de Sciences Sociales des Religions, 145 (2009), pp. 9-14.Amanat A. y Bernhardsson, M. T. (eds.), Imagining the End. Visions of Apocalypsis from the Ancient Middle East to Modern America, London and New York, I. B. Tauris, 2002.Angelier, F. y Langlois, C. 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Resumen: El presente artículo se encuentra dividido en cinco apartados que permiten que su lectura y comprensión sea mucho más amigable. Es interesante y entender que el tema del terrorismo es un tema de naturaleza dinámica y cambiante, en el artículo se estudiara los diferentes tipos de terrorismo que existe y el impacto que ha tenido en el establecimiento de los estados de seguridad pública, así como la afectación a los derechos humanos de las personas y los regímenes jurídicos en los cuales se tipifica esta figura. Abstract: This article is divides into five sections that allow its reading and understanding to be much more user-friendly. It is interesting to understand that the issue of terrorism is a dynamic and changing issue, the article will study the different types of terrorism that exist and the impact it has had on the establishment of states of publica security as well as the impact to the human rights of persons and the legal regimes in which this figure is typified. 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RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. 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In 1250, the French monk and inquisitor Etienne de Bourbon described a strange cult he had found in the Dombes, a poor agricultural region North of Lyon in France. In confession, he had heard many women who recognized that they had prayed to Saint Guinefort, Martyr. Upon inquiring on the saint unknown to him, de Bourbon found out that Guinefort was a dog. Taking into account Jung's reflections on animals and his notion of conjunctio oppositorum, this paper will examine the reasons why, in the thirteenth century France, the peasants' piety canonized a dog, a fact unique in Christian history. This question will be addressed here in two steps: why did the French peasants include a dog among the Christians saints, and what does today's anthropozoology have to say about animals' healing powers.

Buchan, Thomas (2004) "Blessed is He who has brought Adam from Sheol": Christ's descent to the dead in the theology of Saint Ephrem the Syrian. Piscataway: Gorgias Press. (Gorgias dissertations; 13. Early Christian studies; 2.) VII, 397 p. ISBN 1-59333-228-9. Shemunkasho, Aho (2004) Healing in the theology of Saint Ephrem the Syrian. Piscataway: Gorgias Press. (Gorgias dissertations; 1. Near Eastern studies; 1.) XXII, 480 p. ISBN 1-59333-156-8.

AbstractWhy celebrate Thomas Aquinas? Three eras that celebrated Aquinas in unique ways—the Fourteenth century that canonized him, the Sixteenth century that declared him a doctor of the Church, and the nineteenth century that made him patron of the schools—all struggled with the corrosive effects of nominalism and voluntarism on Western culture. With the help of G. K. Chesterton and C. S. Lewis, this essay suggests that these eras were drawn to Aquinas because his theology offers an antidote against these twin diseases. Specifically, Thomas Aquinas's theology can help us confront the ills of nominalism and voluntarism by encouraging us to celebrate nature, grace, and Christian apprenticeship in virtue as the perennial gifts of God's love.

Dionysius’s apophatic theology developed the basic tenets necessary for a deeper focus on God in Christian theology. The confusion it caused in Christian theology was powerfully presented through the investigations presented by the Neo-platonic philosophers. Furthermore, despite various interpretations of these teachings since the time of the Church Fathers, Pseudo Dionysius correctly presented the need to establish a correct foundation for it. His teachings were the foundation for later theological interpretations. This study examines the apophatic theology presented by Pseudo- Dionysius and Saint Thomas Aquinas. It is expected to investigate the facts presented using the analytical research method. Apophatic theology can be used to approach God by denying that any theological concept of God can be properly established by rejecting all the ideas and images of the theology laid by Dionysius and by entering into the divine darkness beyond understanding. A central theme of Aquinas’s apophatic philosophy is that we can know God more by what he is not than by what he is. Apophatic theology is also seen as an affirmation of the inadequacy of human understanding of divine matters. It is seen as affirming God’s essence through ignorance, even though man is aware through God’s energies.

Before the landing of Vasco Da Gama and his seamen, India did not remain an isolated world: during the 4th century B.C., Alexander the Great reached the Indus. During the Middle Ages, Indian themes enjoyed a remarkable expansion in the West. In the mind of the Portuguese discoverers, the concept of an eastern Christianity created by Saint Thomas the Apostle was a deciding factor. Elsewhere, the Moslem abrahamised Hinduism: this was another source of confusion. The apostle of India, Saint Francis Xavier (1506-1552) belonged to the pre-Tridentine period: therefore, he demonised Hinduism. His meetings with the Brahmans were rather confrontational. But, with Roberto de Nobili (1577-1658) the Christian mission took an alternative path. We must take into account the struggle for indianising Christianity, conceived by Father De Nobili. Unfortunately, this enterprise evaded the key-problem of Hindu esotericism and metaphysical monism.

The usefulness of religious images to the Christian Church in late-medieval Europe had long been appreciated, but their function was most clearly expressed from the time of Thomas Aquinas (1225-74) onwards. Images were to instruct the illiterate and the ignorant, to remind devotees about the mysteries of the faith by reference to the exemplary lives of the saints, and to stimulate devotion (Welch 137). Naturalism, which began to emerge in the early fourteenth century, can be seen as a logical extension of these aims.

Philosopher Jacques Maritain (1882-1973) embraced a quest for sanctity at the core of his vocation as a French Catholic intellectual. Known as an exponent of the teachings of Saint Thomas Aquinas, he also devoted considerable energies to the promotion of democracy and human rights, as well as the combat against antisemitism. Maritain has been lauded for his sometimes courageous attempts to eradicate anti-Jewish prejudice from the Christian conscience, though some prevailing interpretations oversimplify this thinker's motivations and ideas. Keeping in mind the historically-contingent and often ambivalent nature of philosemitism, this article analyzes Maritain's postwar writings on the Jewish Question and his interactions with Popes Pius XII and Paul VI, Anglican theologian James Parkes, Jewish historians Leon Poliakov and Jules Isaac, and fellow Catholic writers Paul Claudel and Francois Mauriac.