Search

Autor u radu obrađuje ulogu apostolskog delegata Pierrea Bastiena oko uvođenja, odnosno neuvođenja kongrue za katolički kler u Bosni i Hercegovini. Congrua (prikladno uzdržavanje svećenika) bio je jedan od »kamena spoticanja« u odnosima između nadbiskupa Stadlera i dijecezanskog klera s jedne strane i franjevaca i biskupa iz njihova reda s druge strane. Kako se pitanje nije moglo riješiti međusobnim dogovorom, Sveta Stolica je rješenje tog pitanja pridržala sebi. Ulogu istražitelja povjerila je apostolskom delegatu Pierreu Bastienu, koji se pitanjem kongrue bavio od 1911. do 1914. godine. U radu su obrađena Bastienova izvješća i prijedlozi, prijedlog austrougarskih vlasti i Bastienove objekcije, odluka Svete Stolice o tom pitanju i reakcije klera na tu odluku., The author investigates the role of apostolic delegate Pierre Bastien in introducing or not introducing congruent for the Catholic clergy in Bosnia and Herzegovina. Congruity (orderly maintenance of priests) was one of the “stumbling blocks” in the relations between Archbishop Stadler and the diocesan clergy, but at the same time this issue also provoked conflicts between the Franciscans and the bishops of their order. Since this matter could not be resolved amicably, the Holy See reserved the resolution to this issue for itself. Thus, Pope entrusted the role of investigator in this matter to the apostolic delegate Pierre Bastien, who dealt with the issue of congruence in the period from 1911 to 1914. The article deals not only with Bastien’s reports and his proposals / solutions, but also discusses the proposal of the Austro-Hungarian authorities and Bastien’s objections to this matter, and finally the decision of the Holy See on this issue, as well ass the reactions of the clergy to the decision of the Holy See.

Reforma Kurii Rzymskiej przeprowadzona przez papieża Franciszka w 2022 r. była oczekiwana od początku jego pontyfikatu. W artykule zwrócono uwagę na jedną z nowo utworzonych dykasterii: Dykasterię ds. komunikacji. Powstanie tej dykasterii poprzedziło utworzenie w 2015 r. Sekretariatu ds. Komunikacji. Dykasteria ds. Komunikacji jest tym urzędem Kurii Rzymskiej, który w ostatnich czasach rozwinął się chyba najbardziej dynamicznie, ponieważ zarządza całym obszarem komunikacji papieża i Stolicy Apostolskiej. Pope Francis’ reform of the Roman Curia in 2022 has been expected since the beginning of his pontificate. In the article, we focus on one of the newly created dicasteries: the Dicastery for Communication. The establishment of this Dicastery was preceded by the creation of the Secretariat for Communication in 2015. The Dicastery for Communication is an office of the Roman Curia that is developing probably the most dynamically in recent times, as it manages the entire area of communication between the Pope and the Apostolic See.

We had partially studied the performance of the Church behind the Republican lines during the Spanish Civil War in connection with other key features about the religious part of the conflict. The “tolerance” of religious activities after the initial prosecution and later tries of reinstallation of the public cult had been essential for the study. The 1938 visit to Rome of the General Vicar of Tarragona, Salvador Rial, has frequently been highlighted as the most important event of both his life and the fight to restore the religious life in the Republican Catalonia. The study of the Vatican sources had not been included before and it shows the attention the Holy See gave to the worshippers in the Republican area and Its role among the different forces involved in the war. This work fulfills that intent.; El funcionamiento de la Iglesia en la retaguardia republicana durante la Guerra Civil ha sido parcialmente estudiado en relación con otras claves de la dimensión religiosa del conflicto. La “tolerancia” hacia las actividades religiosas después de la persecución inicial y los posteriores intentos de restauración del culto público han sido elementos clave en su conocimiento. Al respecto, el viaje efectuado por Salvador Rial, vicario general de Tarragona, a Roma en 1938 ha sido presentado como el suceso más relevante de su biografía y de los intentos de restaurar plenamente la vida religiosa en la Cataluña republicana. A su comprensión faltaba incorporar el estudio de las fuentes vaticanas, que muestran cuál fue la atención que la Santa Sede otorgó a los fieles en la zona leal a la República y cuál su papel entre las distintas fuerzas que pretendían condicionar su acción en la guerra. A este propósito responde este trabajo.

This article discusses the existence of the Holy See in the international community, especially in terms of religious spirituality to appoint bishops as part of their rights as subjects of international law. The existence of the Holy See as a subject of international law is recognized through the recognition of states against the decision to appoint bishops by the Pope. This article uses a normative juridicial method with the main source being legal materials containing normative legal rules. The decision to appoint bishops by the Pope can basically make countries submit to themselves. This is reflected in various forms of recognition by countries such as positive legal recognition, political recognition, and tacit recognition. In the context of the case with the Chinese government, it can be seen that China has made tacit recognition of the Pope's authority in appointing bishops. So that it can be firmly said that the recognition is a respect for the rights of the Holy See in accordance with international law., Artikel ini membahas mengenai eksistensi Takhta Suci dalam masyarakat internasional khususnya dalam hal spiritual keagamaan untuk melakukan penunjukan uskup sebagai bagian dari haknya sebagai subjek hukum internasional. Eksistensi Takhta Suci sebagai subjek hukum internasional diakui lewat pengakuan negara-negara terhadap keputusan penunjukan uskup oleh Paus. Keputusan penunjukan uskup oleh Paus pada dasarnya dapat membuat negara-negara melakukan penundukan diri. Hal itu tergambar dalam berbagai bentuk pengakuan oleh negara-negara seperti pengakuan hukum positif, pengakuan politik, dan pengakuan diam-diam. Dalam konteks kasus dengan pemerintah Tiongkok dapat diketahui bahwa Tiongkok telah melakukan pengakuan diam-diam terhadap wewenang Paus dalam menunjuk uskup. Sehingga dengan tegas dapat dikatakan pengakuan tersebut merupakan penghormatan terhadap hak Takhta Suci sesuai hukum internasional.

Artykuł prezentuje wyniki badań dotyczących reakcji Stolicy Apostolskiej wobec wybuchu wojny na Ukrainie w 2014 roku. Ukazane zostały liczne orędzia papieskie, listy, apele, przemówienia i rozmowy z przedstawicielami dyplomacji, które wskazują na aktywne prowadzenie dialogu w trakcie budzącego się konfliktu. Wskazano na inicjowanie przez przedstawicieli Stolicy Apostolskiej spotkań na arenie międzynarodowej, poruszających kwestię pokoju na Ukrainie. Publikacja przedstawia także dialog oraz wspólne inicjatywy wspólnot wyznaniowych na Ukrainie, które inicjowane są przez Stolicę Apostolską. Podobnie jak wzajemne nauczanie, które jednoznacznie nawołuje do potępienia przemocy i zakończenia działań zbrojnych na Ukrainie. Zrealizowanie procesu badawczego ukazuje także współczesne zaangażowanie Stolicy Apostolskiej w przebieg aktualnych wydarzeń i zapewnienie pokoju na Ukrainie. The article presents the results of research on the reaction of the Holy See to the outbreak of war in Ukraine in 2014. Numerous papal messages, letters, appeals, speeches and talks with representatives of diplomacy have been shown, which indicate active dialogue during the emerging conflict. The representatives of the Holy See initiated meetings in the international arena that dealt with the issue of peace in Ukraine. The publication also presents the dialogue and joint initiatives of religious com-munities in Ukraine, initiated by the Holy See. So is mutual teaching that unequivocally calls for a condemnation of violence and an end to hostilities in Ukraine. The implementation of the research process also shows the Holy See’s contemporary involvement in the current course of events and ensuring peace in Ukraine.

This essay reviews the following works: The Cambridge History of Religions in Latin America. Edited by Virginia Garrard-Burnett, Paul Freston, and Stephen C. Dove. New York: Cambridge University Press, 2016. Pp. xii + 830. $250.00 hardcover. ISBN: 9780521767330. Native Evangelism in Central Mexico. By Hugo G. Nutini and Jean F. Nutini. Austin: University of Texas Press, 2014. Pp. vii + 197. $55.00 hardcover. ISBN: 9780292744127. New Centers of Global Evangelicalism in Latin America and Africa. By Stephen Offutt. New York: Cambridge University Press, 2015. Pp. viii + 192. $80.18 hardcover. ISBN: 9781107078321. The Roots of Pope Francis’s Social and Political Thought: From Argentina to the Vatican. By Thomas R. Rourke. Lanham: Rowman and Littlefield, 2016. Pp. vii + 220. $80.00 hardcover. ISBN: 9781442272712.

In this essay, the author made an attempt to study the origins, functions and vectors of papal diplomacy, focusing on its transformation in the conditions of the modern political system, to analyze the main social principles on which the foreign policy of the Holy See is based; to fi nd out what methods are used by the state to promote Christian moral values in global politics. Besides, studying numerous examples of mediation policy of the Vatican in international aff airs, the author has investigated the methods by which the theocratic monarchy, lacking signifi cant territorial and military resources, plays a signifi cant role in contemporary international relations. Papal diplomacy, as one of the fi rst in the world, has successfully adapted to the processes taking place in world politics. Based on the basic principles stemming from the Code of Canon Law and the Social Doctrine of the Roman Catholic Church, the Holy See participates in most of the international negotiation platforms where topical issues of world politics are raised.

In 2008, Brazil and the Holy See entered into an Agreement on the Juridical Statute of the Catholic Church and its Ecclesiastical Institutions in Brazil (the “Agreement”). The Agreement was approved by the Brazilian Congress by Legislative Decree 698 on October 7, 2009 and entered into force in the international sphere on December 10, 2009. On February 11, 2010, by Presidential Decree 7.107, it entered into force in the domestic sphere. The purpose of this essay is assessing the consistency of the Agreement with the State laicity enshrined in the 1988 Brazilian Constitution. The hypothesis is the validity of the Agreement due to the special status of the Holy See in International Law. The methodology of study consisted in describing the historical background of the relationship between State and Church in Brazil as a preamble for surveying cases which have dealt with the 2008 Agreement and the corresponding decisions at the Brazilian Superior Courts. As a result, we have found out that the Brazilian Judiciary sustained the compatibility of the Agreement with the laicity of the Brazilian State enshrined in its 1988 Constitution in two leading cases that addressed, respectively, the possibility of confirmation, by Brazilian Courts, of ecclesiastical declarations of nullity issued by marriage tribunals under the Code of Cannon Law, and the possibility of confessional classes in public schools. Both possibilities were eventually upheld by Brazilian Superior Courts in landmark rulings on the status of the Holy See in the Brazilian practice of international law.

Celem artykułu jest przedstawienie genezy oraz prawnych aspektów honorowania, a także nadawania i posługiwania się papieskimi odznaczeniami w Polsce. Analizie poddano regulacje prawne ukształtowane w wyniku reform Piusa X z 1905 r., Pawła VI z 1966 r. i Jana Pawła II z 1993 r. Przepisy te zestawiono z utartą praktyką papieską, zwyczajami międzynarodowymi oraz polskim ustawodawstwem. Uznano, że obecnie ukształtowany, skomplikowany system odznaczeniowy Stolicy Apostolskiej przeszedł głęboką ewolucję. Wykładni poddano polskie przepisy rangi konstytucyjnej i ustawowej, uzależniające otrzymanie papieskich znaków zaszczytnych, jako odznaczeń zagranicznych, od uprzedniej zgody wyrażonej przez prezydenta RP. Wykazano, że obecnie, w odróżnieniu od czasów komunistycznych, polskie przepisy uznają papieski system odznaczeniowy bez żadnych wyłączeń i ograniczeń podmiotowych, przedmiotowych i funkcjonalnych. The goal of the article is to present the origin and the legal aspects of honouring, as well as awarding and using papal decorations in Poland. It analyses the legal regulations formed as a result of the reforms implemented by Pius X in 1905, Paul VI in 1966 and John Paul II in 1993. These regulations are compared with the established papal practice, international customs and Polish legislation. It is claimed that the present complicated honours system of the Holy See has undergone a profound evolution. The Author interprets the Polish constitutional and statutory provisions, which make the receipt of papal decorations as foreign honours subject to prior consent of the President of the Republic of Poland. It has been shown that currently, contrary to the communist times, the Polish regulations recognize the papal honours' system without any subjective, objective and functional exceptions and limitations. Political practice is also favourable to papal awards, which is reflected for example by the priority of papal decorations over those from other states. Finally, the article also enumerates the most important rules of using papal honours in Poland.

Utilizando datos de orden textual, paleográfico, codicológico e histórico se examina en primer lugar la historia del manuscrito platónico Escur. Ψ I 1 desde su confección en Corfú a cargo de Demetrio Triboles en 1461-1462 hasta su adquisición por parte de Antonio Agustín a mediados del s. XVI. Tras analizar las fuentes textuales del códice y la dinámica de la copia, se concluye, a través del examen de los inventarios de la Biblioteca Vaticana, que el manuscrito formó parte de los fondos de esa biblioteca hasta el Saco de Roma de 1527. Se demuestra asimismo que otro códice platónico conservado en El Escorial, Escur. y I 13, procede también de la Biblioteca Vaticana, de donde desapareció igualmente con motivo del Saco antes de ser adquirido por Juan Páez de Castro. Se intenta además demostrar que tanto el Escur. Ψ I 1 como el Escur. y I 13 formaban parte de los fondos de la Vaticana ya desde 1475. Basing on textual, palaeographic, codicological and historic evidence, this paper firstly examines the history of the Platonic manuscript Escur. Ψ I 1 since its making in Corfu by Demetrios Triboles in 1461-62 till its purchase by Antonio Agustín in the middle of the 16th century. The textual sources of this codex and the copying process are also analysed. The conclusion reached through the examination of inventories in the Vatican Library is that the manuscript belonged to that library till the Sack of Rome in 1527. Secondly, this paper proves that another Platonic codex kept in El Escorial, Escur. y I 13, comes as well from the Vatican Library, from where it disappeared on the occasion of the Sack, and was later purchased by Juan Páez de Castro. Additionally, an attempt is made to prove that both Escur. Ψ I 1 and Escur. y I 13 belonged to the Vatican Library as early as 1475.

In this paper, we analyze the Fratelli Tutti encyclical – signed by pope Francis and published in 2020 – according to the theoretical framework of Argumentation in Discourse by Amossy. For the study of the corpus, we distinguish and relate the Holy See and the Vatican, suggesting the concept of Vatican-ecclesia, as well as sketching reflections on papal infallibility and constituent discourse. Our assessment intends to compose a broad research agenda in the analysis of the papal discourse. We conclude that the encyclical’s persuasive project would be which of the intensification of doctrinal beliefs, using markedly: the appeal to the thesis of love, which does not seem to undermine the logos, but emphasizes the inseparability between this proof, the papal image in discourse and pathos; the discursive effects arising from the assimilation between constituent discourse and papal infallibility; the shift of enunciative responsibility to the pope

Henryk Kupiszewski był jednym z najbardziej znanych polskich romanistów w drugiej połowie XX wieku, który osobiście zyskał miano "Instytucji polskiej romanistyki". Żyjąc w komunistycznej Polsce, ponownie przybliżył Polakom świat Zachodu. Prawnik, papirolog i filozof moralny, który otworzył się na zgłębianie roli prawa rzymskiego w kształtowaniu europejskiej tradycji prawnej, co ostatecznie zdefiniowało jego własne badania. Kupiszewski odcisnął swoje piętno na nauce prawa, gruntując naukę i dydaktykę prawa rzymskiego oraz wskazując kierunki ich rozwoju wraz z pokazaniem, dlaczego prawo rzymskie jest ważne dla współczesnego społeczeństwa. Jego wkład sprowadza się do syntezy ogromnego doświadczenia w zakresie prawa rzymskiego, które zdobył dzięki swoim mentorom i kontaktom międzynarodowym. Był twórcą motywów przewodnich, które przetrwały w świadomości większości polskich prawników w ogóle, a nie tylko wśród specjalistów od prawa rzymskiego, a niektóre z tych motywów są nadal aktualne w szerszym gronie. W czasie, gdy kraj przechodził transformację polityczną, był także jej aktywnym uczestnikiem, jako pierwszy ambasador nowo powstałej III Rzeczypospolitej przy Stolicy Apostolskiej. Tak jak Kupiszewski postrzegał prawo rzymskie jako szansę na połączenie ze światem zachodnim, tak samo widział w odnowieniu stosunków dyplomatycznych ze Stolicą Apostolską szansę na wejście Polski do globalnej polityki. Henryk Kupiszewski was one of the most famous Polish Romanists in the second half of the 20th century, who personally became known as the “Institution of Polish Roman Legal Scholarship”. Living in communist Poland, he brought the world of the West closer to the Polish people once again. A lawyer, papyrologist, and a moral philosopher who opened himself up to exploring the role of Roman law in shaping the European legal tradition, which ultimately defined his own research. Kupiszewski left his mark on the study of law by grounding the scholarship and didactics of Roman law and pointing out the directions of their development along with showing why Roman law is important for modern society. His contribution comes down to his synthesizing the vast experience of Roman law that he had gained from both his mentors and his international contacts. He was the originator of leitmotifs that have survived in the consciousness of the preponderance of Polish lawyers in general, not only among specialists in Roman law, and some of these motifs have currency among a wider audience still. At a time when the country was being politically transformed, he was also an active participant, as the newly-established Third Polish Republic’s first ambassador to the Holy See. Just as Kupiszewski viewed Roman law as an opportunity to connect with the Western world, so in a similar way he saw the renewal of diplomatic relations with the Holy See as a chance for Poland to enter global politics.

La acción diplomática y política de los cardenales Francesco y Troiano Acquaviva d’Aragona se inserta, por su importancia y originalidad, en las relaciones entre el Papado y las monarquías borbónicas de España y Nápoles durante la primera mitad del Setecientos. Cardenales embajadores de Felipe V y Carlos III de Borbón en Roma y protectores de sus coronas en la Santa Sede, desarrollaron al más alto nivel —tanto italiano como europeo— las tradicionales carreras curiales de las familias de potentados meridionales. La obra de ambos purpurados, entrelazada con los intereses de la Iglesia y de la Casa de Borbón, se relacionó estrechamente con la salvaguardia del “Estado de Atri”, en el Abruzzo, uno de los mayores feudos del reino de Nápoles. Esto tuvo lugar merced a la estrecha correspondiencia con sus duques, Giovan Girolano II Acquaviva y Domenico Acquaviva, con lo que pudieron asegurar su titularidad y dominio pese a las problemáticas suscitadas por su posicionamiento filoborbónico tras la muerte de Carlos II de España.

No ano de 2016 o cardeal Robert Sarah, prefeito da Congregação para o culto Divino e a Disciplina dos Sacramentos no Vaticano, emitiu um decreto no qual, segundo a vontade do Papa Francisco, estabeleceu-se que a memória litúrgica da santa Maria Madalena fosse elevada a Festa. A celebração festiva da personagem como santa, é mais uma etapa de um longo processo, no qual sua imagem foi constantemente ressignificada. Partindo do século I (momento no qual é inserida nas narrativas dos Evangelhos) percebemos que estereótipos distintos serviram para descrevê-la e defini-la. Era moldada conforme a conveniência. Sendo assim, o decreto do Vaticano, emitido vinte séculos depois do primeiro registro da personagem, instiga nossa reflexão. Faz-nos pensar sobre a perenidade e relevância da presença da personagem no imaginário eclesiástico. A partir da análise desse documento, algumas questões podem ser fomentadas: Como a personagem foi caracterizada durante esse longo percurso? Qual o significado e importância desse decreto no século XXI? Por que essa personagem continua sendo considerada como paradigma? A admissão de Madalena como modelo de conduta para mulheres, aponta para quais mudanças, suscita quais expectativas?

espanolLa Resolucion de la DGRN de 14 de noviembre se enfrenta con la cuestion del acceso al Registro Civil espanol del matrimonio canonico celebrado en Espana entre un espanol y una lituana, ambos con domicilio en Londres. La DGRN acepta la inscripcion en el Registro civil amparandose fundamentalmente en el Acuerdo entre el Estado espanol y la Santa Sede sobre asuntos juridicos. EnglishThe Resolution of the DGRN of 14 November deals with the question of access to the Spanish Civil Register of the canonical marriage celebrated in Spain between a Spaniard and a Lithuanian, both domiciled in London. The DGRN accepts the registration in the Civil Register based on the Agreement between the Spanish State and the Holy See on legal matters.

U radu se obrađuje nastojanje vrhbosanskoga nadbiskupa Josipa Stadlera oko uvođenja i uređenja kongrue (prikladnog uzdržavanja svećenika) u Vrhbosanskoj nadbiskupiji, odnosno Bosni i Hercegovini u vremenu od 1882. do 1910. po uzoru na ostale zemlje Monarhije, tj. uz dogovor s državnim vlastima. U prvom poglavlju obrađeni su Stadlerovi pokušaji oko uvođenja kongrue od 1882. do 1901. U drugom poglavlju obrađeni su pokušaji rješenja ovoga pitanja u sklopu rješavanja tzv. "katoličke autonomije". U trećem poglavlju opisan je pokušaj rješenja u dogovoru sa Zemaljskom vladom te u četvrtom pokušaj rješenja preko Svete Stolice. Usprkos svim Stadlerovim pokušajima, koji su trajali gotovo neprestano, u različitom intenzitetu, kongrua na kraju nije uvedena zbog protivljenja franjevaca koji su procijenili da bi njezinim uvođenjem više izgubili nego dobili., The paper deals with Archbishop Stadler's efforts regarding the introduction and regulation of congrua (adequate support for priests), first in the Roman Catholic Archdiocese of Vrhbosna (and Banja Luka till 1884) and later in the entire Ecclesiastical Province of Vrhbosna in the period from 1882 to 1910 following the example of other Monarchy countries, i.e. in the agreement with the state authorities. The first chapter deals with Stadler's attempts to introduce congrua from 1882 to 1901. Throughout this period, he tried to solve the problem in agreement with the Bosnian Franciscans, who almost exclusively, especially at the beginning, comprised the pastoral clergy of the mentioned Dioceses, as well as with the suffragan bishops. He had acceptable support from the bishop, but the problem was not solved because Bosnian Franciscans were not interested for its solving. The second chapter deals with the attempts to solve this issue in the framework of addressing the so called "Catholic autonomy". They lasted from 1905 to 1909. Joint minister of finances, I. Burián was at his disposal then, as well as the agreement of the suffragan bishops, but he did not have the consent of the Franciscan Province of Bosnia administration that requested "parity" in relation to bishops regarding making decisions for introduction and distribution of congrua. As that was contrary to canon law for Stadler, it was unacceptable for Bishop Marković. Stadler then suggested to the government a draft of the congrua arrangement that was very close to the Franciscan attitude, but since the government did not accept the entire autonomy project, they also did not accept the proposal of the congrua arrangement. In June 1909 Stadler had a new proposal for the government regarding the congrua arrangement. He had a consent of Bishop Marković, but not of Bishop Buconjić and Bosnian Franciscans. At that moment it was clear why Franciscans were rejecting congrua. They thought that their incomes would be decreased with the introduction of congrua, which could endanger the existence of their monasteries and educational institutes. The third chapter deals with Stadler's attempt to make the agreement with the Land Government regarding the congrua introduction. When it was seen that the congrua could not be introduced for all the clergy due to oppositions of the Franciscans and Bishop Buconjić, the Government, who thought this issue should be solved, suggested Stadler to limit introduction of congrua only on secular clergy. Although Stadler made some steps in that sense (sent to the government reports of diocesan parishes as the confirmation that the faithful wanted congrua instead of parish-priest fees) conditions set by the government or ministries from Vienna were not eventually acceptable for Stadler. Namely, the minister required that the lay faithful, who should be taxed, have a decisive role in the congrua arrangement, as it was the case with the Serbian Orthodox and Muslims. According to Stadler that was against canonical norms. The fourth and the last chapter deals with Stadler's efforts to make pressures on Franciscans through the Holy See and that they ask for the introduction of congrua. The Holy See estimated that this issue caused division among the clergy in Bosnia and Herzegovina and decided to examine it before making final decision. He entrusted the issue to Apostolic Delegate P. Bastien, whom he sent to Sarajevo at the end of 1910.

It is often assumed, particularly by outsiders, that the conflict in Northern Ireland—known euphemistically as “the Troubles”—in which some 3,600 people lost their lives, was an atavistic throwback to Europe's religious wars of earlier centuries. In 1979, by which time some 2,000 people had already been killed in the Troubles, Pope John Paul II proposed to pay a visit to Ireland and perhaps to cross the border into Ulster's sectarian cockpit. The idea provoked outrage from some Ulster Protestants and high anxiety for the British, concerned that the Pope might inadvertently inflame the situation or embarrass the British by raising difficult issues. But there were hopes, too, that an unequivocal condemnation of violence by the head of the Catholic Church might help to bring the conflict to an end. This article, based on extensive research in diplomatic archives, reveals deep divisions within the Catholic Church on the Irish question and points to the power and limitations of the British diplomatic reach into the Vatican. It reveals also, however, the powerlessness of prayer and pleadings in the face of terrorist violence.

The November 10, 2020 publication of the 461-page Report On The Holy See’s Institutional Knowledge And Decision-Making Related To Former Cardinal Theodore Edgar McCarrick (1930–2017), commonly know...

Es de justicia reconocer que el Catecismo de la iglesia Católica (1992-1997) de san Juan Pablo ii ha logrado proseguir la renovación que el espíritu Santo impulsó, a través del Concilio Vaticano II. La acogida y difusión del Catecismo ha fortalecido la comunión eclesial, revitalizado la vida litúrgica y de oración, e impulsado una acción catequética y pastoral, misionera y testimonial. El Papa francisco invita a todos los cristianos a ser ministros del evangelio, cuya vida irradie el fervor y la alegría del encuentro con Jesús. ofrezcamos el anuncio de una doctrina bella y esperanzadora a una sociedad desmoralizada y fragmentada. Anunciemos la bondad y la belleza de ser amados por Dios gratuitamente, para que la justicia, la paz y la fraternidad llegue a todas las periferias de nuestro mundo.

The battle for meaning and influence between Latin American liberations theologians and the Vatican was one of the most significant conflicts in the global Catholic church of the twentieth century. With the election of the Argentinean Jorge Mario Bergoglio as head of the global church in 2013, the question about the legacy of liberation theology was actualized. The canonization of Archbishop Oscar Romero and the pope’s approximation to the public figure of Gustavo Gutiérrez signaled a new approach to the liberation theology movement in the Vatican. This article argues that Pope Francis shares some of the main theological concerns as pontiff with liberation theology. Although the pope remains an outsider to liberation theology, he has in a sense solved the conflict between the Vatican and the Latin American social movement. Through an analysis of ecclesial documents and theological literature, his can be discerned on three levels. First, Pope Francis’ use of certain theological ideas from liberation theology has been made possible and less controversial by post-cold war contexts. Second, Pope Francis has contributed to the solution of this conflict through significant symbolic gestures rather than through a shift of official positions. Third, as Pope Francis, the Argentinian Jorge Mario Bergoglio has appropriated certain elements that are specific to liberation theology without acknowledging his intellectual debt to it.

Celem niniejszego artykułu jest przedstawienie jednej z najważniejszych ksiąg liturgicznych, wydanych na ziemiach polskich po Soborze Trydenckim (1545–1563) – Rytuału Piotrkowskiego. Wzorem tej księgi był wydany w 1614 r. Rituale Romanum, rozesłany przez Stolicę Apostolską do wszystkich zakątów ówczesnego świata. Zawierał on zarówno obrzędy, jak i rubryki słu­żące kapłanom do sprawowania liturgii sakramentów oraz sakramentaliów. Rytuał ten został nazwany „Piotrkowskim” ze względu na podjętą decyzję synodu obradującego w Piotrkowie (Trybunalskim) w 1621 r.

Każdy ze współczesnych, posoborowych konkordatów zawieranych przez państwa ze Stolicą Apostolską jest osadzony w określonym kontekście historycznym, socjologicznym, kulturowym i normatywnym, co w sposób oczywisty ma wpływ na kształt uzgodnionych postanowień. Można powiedzieć, że każdy konkordat ma swoją filozofię. Przedmiotem niniejszego opracowania jest filozofia Konkordatu między Stolicą Apostolską i Rzecząpospolitą Polską, który podpisano dnia 28 lipca 1993 r. Jak twierdzi autor, odzwierciedla ona przede wszystkim dążenie państwa polskiego i Kościoła Katolickiego, jako wspólnot świadomych swoich zadań i kompetencji, do realizacji dobra wspólnego i rozwoju człowieka. Do podstawowych założeń przyjętego modelu relacji państwo–Kościół, zgodnie z nauczaniem soborowym, należą zasady niezależności państwa i Kościoła oraz ich współdziałania. Dzięki temu zawarcie tej umowy znacząco przyczyniło się do zapewnienia właściwej równowagi w stosunkach między państwem i Kościołem Katolickim, korzystnie wpływając również na sytuację prawną innych związków wyznaniowych w Polsce. Every contemporary, postconciliar concordat concluded by states with the Holy See is set in a specific historical, sociological, cultural and normative context, which clearly affects the agreed provisions. Each concordat can be seen as having its own philosophy. This paper discusses the philosophy of the Concordat between the Holy See and the Republic of Poland concluded on July 28, 1993. It is argued that this philosophy essentially reflects the aspiration of the Polish State and the Catholic Church, both aware of their responsibilities and competencies, to contribute towards the common good and human development. The adopted model of State–Church relations, in harmony with the conciliar teaching, is based on mutual independence and autonomy as well as cooperation. As a consequence, the Concordat has significantly contributed to ensuring a proper balance in the relations between the State and the Catholic Church, while also having a positive impact on the legal situation of other religious organizations in Poland.

Soon after the restoration of Independence in 1990, The Act for the Restitution of the Status of the Catholic Church in Lithuania was adopted, which declared cooperation between the State and the Church on the basis of parity. A difficult search for consensus between the bishops and changeable negotiations with secular authorities lasted ten years and the process was reinitiated three times until finally, in 2000, three agreements between the Holy See and the Republic of Lithuania were signed. Having been granted access to the current archives of the Lithuanian Bishops’ Conference and the archdioceses for the first time, the author of the present article aims to reconstruct the course of preparation of the agreements from the perspective of the Church. It is revealed how the agreement that had to regulate the restitution of Church property was completely rejected. While discussing the fifteen-year experience of the integration of ratified acts into the Lithuanian legal system and administrative practice, the author asserts that they made a wider impact on civic power and the development of democracy than their direct function would allow us to imagine. The understanding that the Church and the State had a common aim – welfare of person – led the Catholic community itself to greater openness and a positive interaction with other agents of society.

A little-known piece of Queensland’s art history is that the Indian artist Frank Wesley lived and worked in Queensland for nearly thirty years. From Azamgarh, Uttar Pradesh, Wesley completed his art studies in India, Japan and the United States. He won the competition to design the urn that would hold the ashes of Mahatma Gandhi and had paintings exhibited in the Vatican Museum in Rome in 1950. His Blue Madonna painting was reproduced on the first UNICEF Christmas card. Wesley spent the last third of his life in Nambour. While he may chiefly be considered a watercolourist in the Indian Lucknow style, his media and practice were far more diverse. This article seeks to provide a brief overview of the work achieved by Wesley over this time, featuring biblical and Christian themes, and also landscapes and figurative pieces in a wide range of media and styles from various traditions. Among these are styles that emerged in more distinctive ways during his Nambour years, including the incorporation of the human figure or the hand of God in the landscape after seeing Indigenous rock art, and also the contrasting designs for two stained-glass windows.

In its new charter, the Vatican calls on healthcare workers to be ministers of life. This is a challenging task and a most noble mission. The mission field itself is the vast, complex and mysterious field of suffering (Pope John Paul II). For Catholic healthcare professionals, it is not so much to have a mission, but to be a mission on this earth, as Pope Francis often reminds us. The daily mission needs to be nourished by a commensurate spirituality. Each deed can be offered to the Lord as part of our response. Healthcare professionals may feel called to specific mission fields too, such as working to reduce the culture of gun violence or to promote the culture of life. The ongoing formation of conscience is a vital prerequisite, so we can continually respond to the novel ethical challenges that progress in technology and medicine inevitably bring. May we each respond enthusiastically to the call to mission: “Here I am Lord, send me!” (Isaiah 6:8).

espanolSe da noticia de los principales documentos y actos juridicos dados en el ano 2020 por el Romano Pontifice y los distintos dicasterios de la curia romana, asi como de los acuerdos internacionales suscritos por la Santa Sede. Tambien se hace referencia a la actividad canonica en el ambito de la Conferencia Episcopal Espanola. EnglishThe main documents and legal texts issued by the Pope in 2020 and the various dicasteries of the Roman Curia, as well as internationalagreements signed by the Holy See, are outlined. Canon law actions within the purview of the Spanish Episcopal Conference are also described.

This study focuses on the functioning and political significance of the figure of the cardinal protectors of the Hispanic kingdoms in Rome at the time of the reign of Felipe II and Felipe III, based on the study of the documentation of the Spanish monarchy embassy to the Holy See, which is conserved in the General Archive of Simancas and in the National Historical Archive of Spain. The work here was not only to identify the different cardinals holding the role of protectors but also to highlight the mechanisms that supported their appointment, including the interim protectors and the vice-protectors or "pro-protectors". Moreover, this work explores the political and diplomatic role that cardinal protectors played beyond their official task, as, for example, the recommendation and presentation in consistory, to the Holy See, of the candidates proposed by the monarch capable to occupy an ecclesiastical vacant and benefit in the sphere of the monarch’s royal patronage.

Plantatio Ecclesiae is a particular term elaborated in missiology in the first half of the 20th century, and then used by the Vatican Council II in the decree on the mission activity of the Church Ad Gentes (1965) to designate the definition of mission and its goal, as well. From this perspective, it is believed that mission is not merely a question about converting souls and, therefore, bringing them to eternal salvation, but especially a “plantation of the Church” in the lands not yet touched by christian faith. Thus, mission is not only about individual salvation, but particularly about the formation of new christian communities comprised of indigenous people with their own hierarchical leaders, who live their own native values and culture contributing themselves for the local development and the good of their own society, enlightened by christian faith and strengthened by christian love. Being used to determine the ideal of a missionary parish in the Basic Orientation (Arah Dasar) of the Diocese of Surabaya 2020-2030, this term is important to be studied. This study tries to learn how the ideal of a missionary parish, seen from the perspective of plantatio Ecclesiae theology, could be realized by the Catholic Church of the Diocese of Surabaya in the years to come.

This article reflects the changes in the economic, social and political spheres in the process of global development. In the modern world, serious changes are taking place in the traditional system of society, which are a consequence of the growing role of corporations not only in the world economy, but also in politics. Transnational elites are being formed, influencing the economic and political processes in the world. Among the large transnational elites, the VATICAN group stands out, which has been operating for over 1000 years and is the largest financial and economic structure. The VATICAN Group has a wide-spread network of representative offices all over the world and has a significant impact on economic and political stability in various regions.

In 1978, in the Holy See, all communication took place thanks to the analogue techno­logy of text, sound and image recording. In the following years, the progress in computer science, made it possible to save any kind of data in the form of digital recording, so that one could collect data and transfer it to any place in an instant. Digitalization also ­allowed the Vatican to create a new model of communication with the modern world. This model was first based on the capabilities of computer networks and then on the Internet. It was first tested by the Holy See in Latin America. The experience of the Latin American Church’s Computer Network (RIIAL) was transferred to the Vatican, and then developed and proposed by John Paul II to the entire Universal Church. This model of digital communication would not have been possible without collaborators such as John Patrick Foley, Judith Zoebelein, Joaquin Navarro-Valls and a group of lay Catholics and clergy from Latin America. It was thanks to them that the Holy See began to communicate digitally through the World Wide Web and to use e-mail in a relatively short time since their invention. The present analysis concerns the creation of a digital model of communication during the pontificate of John Paul II (1978–2005).The inclusion of social media in the communication model of the Vatican, took place during the successors of the Pope from Poland.

The innovation introduced by Vatican Council II about the research on marriage led great changes in the 1983 edition of the Canon Law of the Catholic Church. The former 1917 Canon Law the purpose and the essence of marriage lacked well-defined boundaries; indeed, the two concepts were often confused. Marriage was only viewed as a contract with a purpose. The personalistic vision developed by the Vatican Council introduced a new conception of the essence of marriage. Marital love became the centre of married life while the path of the spouses in married life is seen as a spiritual and factual growth in love. In full compliance with the conciliar teaching, the post synodal Apostolic Exhortation Amoris Laetitia of Pope Francis confers to “elementum amoris” a historical connotation, a present and a future in the growth of family and matrimonial life. Marriage becomes fulfilment of God’s plan for man.

The Kingdom of SCS and the Holy See established diplomatic relations in March 1920. The Holy See accepted the new country with hostility and hesitation. The nuncio monitored not only the state’s religious policy but also the political atmosphere. He wanted to achieve unity among Roman Catholics in the civil and political spheres. The authorities of the Kingdom of SCS emphasized the need to maintain religious unity as the primary motivation in preparation for the concordat negotiations. Meanwhile, the Roman Catholic Church hierarchy dissatisfied with the state’s religious legislation asked the Holy See not to sign a concordat until their conditions were met. Much of the controversy during the talks concerned government ownership of church land, the establishment of religious orders, and the appointment of bishops. The negotiations were postponed with the intention of being continued. The 1925 talks did not achieve the goal but helped to define certain issues.

The author sets the goal to study the nature and system of regulation of relations between the Holy See and the European Union, as well as to odentify the main problems and trends in the further development and improvement of the legal regulation of these relations. The paper examines historical and theoretical aspects of the legal status of the Vatican, issues related to the participation of the Holy See in the European integration. The author analyzes a number of agreements concluded between the Holy See (Vatican) and the European Union in various fields, examines the role and place of the Commission of Episcopal Conferences of the European Union (COMECE) as one of the instruments of influence of the Holy See in the EU. Based on the results of the study, the author concludes that the Holy See has a fairly wide range of means not only for the successful development of bilateral relations with the European Union, but also for exerting a certain impact on both the external and internal EU policies in various fields. The system of legal regulation of relations between the Holy See and the European Union is quite developed and covers a diverse range of issues in the economic, political, socio-cultural and other spheres.

This study gives an account of the transformation of Catholic Schools in Latin America in the years after the Vatican Council (1970–2015). Mainly, it looks into changes in their enrolment, and more...

The article analyses the Resurrection of Christ, a fresco commissioned from Pinturicchio by Pope Alexander VI in 1492 as part of his project to renovate the Borgia Apartments in the Vatican. The an...

This paper, accompanied by the edition of fifteen letters addressed by Angelo Mai Prefect of the Vatican Library to the Benedictine monk Ottavio Fraja Frangipane Prefect of the Montecassino Archive...

The article describes the graphic and orthographic features of the unique Old Russian Psalter stored in the Vatican Apostolic Library (under the code Vat. slav. 8). This codex has practically not attracted the attention of researchers because it was difficult to access. It is now available on the Internet and can be fully studied. The Psalter was written by a highly qualified scribe who developed a special font for his manuscript — a half-letter, built following certain principles as the study showed. The orthography of the manuscript is focused on the ancient Russian norms of the 16th century. However, it has very important innovations: superscripts appear that imitate a slight Greek aspiration, as well as the writing of omega and “uk” in the South Slavic manner. The localization and dating of the manuscript have been clarified. It was written no earlier than the 1420s as evidenced by the special “bead” initials, as well as the spelling of omega with a high center. Some features of the Central Russian dialect can be traced in the scribe’s writing. The codex was brought to Italy by Metropolitan Isidore who fled from Moscow (from the Chudov Monastery) in September 1441 with many other Greek and Slavonic manuscripts. As a result, this Manuscript can be associated with the scribes of this monastery. A small format of the Vat. slav. 8 suggests that this was a travel book. Apparently, the scribe created this manuscript for personal needs. He included a number of rare church services in the codex, in particular, the unique Tuesday church service of the akathist of the Blessed Virgin Mary according to the charter of Mount Athos.

Paolo Sorrentino called his series The Young Pope “a thriller of the soul.” In this religio-political drama, Sorrentino explores the fortune of the Catholic Church were a young, intransigent, irritable American cardinal elected pope. Building his story line around the life of Christ, with intertextual citations to the New Testament and visual allusions to Christian art and Jesus movies, Sorrentino offers a twenty-first-century gospel to remind the viewer that the gospel is not only about tolerance. By presenting his young pope as the returned Christ, and not as a Christ figure, he shows that conservatism is equally present with liberalism in its message.

RESUMEN La embajada a Polonia del Almirante de Aragon de 1597 supuso un punto de inflexion en las relaciones entre la Monarquia Hispana y la corona de Polonia-Lituania. La dificil eleccion de Segismundo III como rey en 1587 no fue reconocida por Felipe II, quien durante anos siguio apoyando a su sobrino, el archiduque Maximiliano, en sus aspiraciones al trono polaco. Sin embargo, a partir de 1596 y por influjo de la diplomacia papal, las dos cortes iniciaron un progresivo acercamiento, que culmino con esta embajada. En este articulo describimos algunos aspectos de la mision, centrando nuestra atencion en la compleja situacion interna de Polonia-Lituania y en una serie de cuestiones en torno al frente danubiano que, olvidadas por la problematica baltica, no han despertado tanto la atencion de los historiadores. Palabras clave: Diplomacia, Felipe II, Segismundo III Toponimos: Polonia-Lituania, Hungria, Crimea Periodo: Edad Moderna. ABSTRACT The Admiral of Aragon’s embassy to Poland in 1597 was a turning point in the relationship between the Hispanic Monarchy and the Polish-Lithuanian Commonwealth. The difficult election of Sigismund III as king in 1587 was not recognized by Philip II, who for years continued to support his nephew, Archduke Maximilian in his claims to the Polish throne. However, from 1596 onwards, there was a gradual rapprochement that culminated in this embassy. This article describes some aspects of the mission, focusing attention on the complex internal situation of Poland-Lithuania and on a whole series of issues vis-a-vis the Danube front, which, overshadowed by the Baltic problem, have not received so much attention from historians. Key words: Diplomacy, Philip II of Spain, Sigismund III Place names: Poland-Lithuania, Hungary, Crimean Period: Early Modern Age. REFERENCIAS Anusik, Z. (2018), “A few remarks on the history of the Zborowski family in the 16th century with reference to the book by Ewa Dubas-Urwanowicz”, Review of Historical Sciences , Vol. XVII, no 3, pp. 287-326. Bagi, Z. P. (2019), “Giorgio Basta: a Short Summary of a Career”, Episodes in Albanian–Hungarian Historical Contacts , Budapest, Hungarian Academy of Sciences, pp. 35-67. Barwicka-Makula, A. (2009), “Rzeczpospolita w planach dyplomacji papieskiej i habsburskiej w okresie wojny austriacko-tureckiej 1593-1606”, Polska wobec wielkich konfliktow w Europie nowozytnej. Z dziejow dyplomacji i stosunkow miedzynarodowych w XV-XVIII wieku , Cracovia, Societas Vistulana, pp. 297-307. Bogucka, M. (1974), “Misja Franciszka Mendozy i jego opinie o Polsce. Z dziejow stosunkow polsko-hiszpanskisch w koncu XVI w”, Odrodzienie i Reformacja w Polsce , 19, pp. 175-185. Borromeo, A. (1982), “Espana y el problema de la eleccion papal de 1592”, Cuadernos de Investigacion Historica , 2, pp. 176-200. Bouza Alvarez, F. J. (2008), Papeles y opinion: politicas de publicacion en el Siglo de Oro , Madrid, CSIC. Cabrera de Cordoba, L. (1877), Historia de Felipe II, rey de Espana, Madrid, Imprenta de Aribau, Vol. IV. Cieślak, S. (2015), “I gesuiti Spagnoli nella Repubblica delle Due Nazioni del XVI secolo”, From Ireland to Poland, Northern Europe, Spain and the early Modern World , Valencia, Albatros, pp. 79-98. Conde Pazos, M. (2016), “The Hispanic Monarchy facing the accession of The Vasa Monarchy. Don Guillen de San Clemente´s embassy to Poland (1588-1589)”, The House of Vasa and The House of Austria. Correspondence from the Years 1587 to 1668, Katowice, WUŚ, pp. 95-114. Craciun, M. (2011), “Traditional Practices: Catholic Missionaries and Protestant Religious Practice in Transylvania”, Religion and superstition in Reformation Europe , Manchester University Press, pp. 75-93. Frost, R. I. (2000), The Northern Wars 1558-1721 , Harlow, Longman. Garnstein, O. (1992), Rome and the Counter-Reformation in Scandinavia: Jesuit Educational Strategy, 1553-1622, Leiden , Brill. Gomez-Centurion, C. (1988), Felipe II, la empresa de Inglaterra y el comercio septentrional (1566-1609) , Madrid, Naval. Gonzalez Cuerva, R. (2006), “’El prodigioso principe transilvano’ la larga guerra contra los turcos (1596-1606) a traves de las ‘relaciones de sucesos’”, Studia historica. Historia moderna , 28, pp. 277-299. —(2007), “El turco a las puertas: politica oriental de Felipe III”, en La monarquia de Felipe III: los Reinos , Madrid, Mapfre, Vol. IV, pp. 1447-1480. Herrera y Tordesillas, A. (1612), Historia general del mundo…del tiempo del rey d. Felipe II el Prudente, desde el ano de 1585 hasta el de 1598 , Madrid, Imprenta Alonso Martin de Balboa. Hortal Munoz, J. E. (2004), El manejo de los asuntos de Flandes,1585-1598 , tesis doctoral, UAM. Jarminski, L. (2012), “Projekt oddania szwedzkiego portu Alvsborg do dyspozycji Filipa II w świetle akt nuncjatury Germanica Malaspiny”, Nuncjatura Apostolska w Rzeczypospolitej, Bialystok , IHiNP UWB, pp. 177-183. Klaniszay, T. (1983), “Gli antagonism tra Corte e societa in Europa centrale: la Corte transilvanica alla fine del XVI secolo” Cheiron , 1, pp. 31–58 Kolodziejczyk, D. (2000), Ottoman-Polish Diplomatic Relations (15 th -18 th Century), An Annotated Ed. Of Ahnames and Other Documents , Leiden, Brill. Kortepeter, C. M. (1972), Ottoman Imperialism During the Reformation: Europe and the Caucasus , New York Un. Press. Kruppa, T. (2004), Erdely es a Szentszek a Bathory korszakban. Kiadatlan iratok (1574-1599). Vatican papers. Relationships between Transylvania and the Holy See under the Bathorys (1574-1599), Szeged. —(2014), “Apostolic Nunciature in a Protestant Country: the Transylvanian Mission of Alfonso Visconti, Bishop of Cervia (1595-1598)”, Il Papato e le Chiese locali , Viterbo, Sette Citta, pp. 89-117. Lukacs, L. (1987), Monumenta Antiquae Hungariae IV (1593-1600) , Roma, Institutum Historicum Societatis Iesu. Martinez Millan, J., Carlos Morales J. C. de (1998), Felipe II (1527-1598). La configuracion de la Monarquia Hispana . Valladolid, Junta de Castilla y Leon. Milewski, D. (2012), “Campaign of the Great Hetman Jan Zamoyski in Moldavia (1595). Part I. Politico-diplomatic and military preliminaries”, Codrul Cosminului , XVIII, 2, pp. 261-286. Oakley, S. P., (1992), War and Peace in the Baltic 1560-1790 , Londres, Routledge. Ochoa Brun, M. A. (2000), Historia de la diplomacia espanola, Madrid, Biblioteca Diplomatica Espanola, Vol. VI. Parnanen, J. A. (1912), Sigismond Vasa et la succession au trone de Suede 1592−1594 , Genova, Chaulmontet. Przezdziecki , C. R. (1934), Diplomatie et Protocole a la Cour de Pologne , Paris, Les Belles Lettres. —(1947), “Embajadas espanolas”, Boletin de la Real Academia de la Historia , 121. Roberts, M. (1986), The Early Vasas, a History of Sweden 1523-1611 , Cambridge, Cambridge University Press. Rodriguez Villa, A. (1899), “D. Francisco de Mendoza, Almirante de Aragon”, Homenaje a Menendez y Pelayo en el ano vigesimo de su profesorado, estudios de erudicion espanola , Madrid, Libreria General de Victoriano Suarez, vol. I, pp. 487-610. Sambrian, O. A. (2013), “Deformar con la palabra: la mistificacion de la imagen de Segismundo Bathory en el teatro mediante los relatos de Alfonso Carrillo”, Laberinti, 152, pp. 541-554. Sanz Ayan, C. (2012), “Elementos para la construccion de la imagen ideal de un principe cristiano ‘de Frontera’: Segismundo Bathory, Principe de Transilvania”, Hispania Felix , 3, pp. 213-248 Skowron, R. (1997), Dyplomaci polscy w Hiszpanii w XVI i XVII wieku , Cracovia, Universitas. —(2008): Olivares, los Vasa y el Mar Baltico. Polonia en la politica internacional de Espana en los anos 1621-1632 , Varsovia, DiG. Turk, A. (2000), The Crimean Khanate under the Reign of Gazi Giray II , Ankara, Bilkent University. Turkcelik, E. (2012), Cigalazade Yusuf Sinan Pasha y el Mediterraneo entre 1591-1606 , tesis doctoral UAM. —(2015), “El Imperio Otomano y la politica de alianzas: las relaciones franco-otomanas en el transito del siglo XVI al XVII”, Hispania: Revista espanola de historia , 75, 249, pp. 39-68 Tygielski, W. (1990), Politics of Patronage in Renaissance Poland: Chancellor Jan Zamoyski, His Supporters and the Political Map of Poland, 1572-1605 , Varsovia, W. Warszawskiego. —(2010), “Jan Zamoyski”, en K|S|A|P XX LAT , Varsovia, Krajowa Szkola, pp. 239-257. Urjasz-Raczko, M. (2014), “La estrategia diplomatica de Felipe II frente a la tercera eleccion libre en la republica polaco-lituana, 1586-1589”, Studia Historica , 36, pp. 213-232. Valera, J. (2000), Correspondencia, Alicante, Biblioteca Virtual Miguel de Cervantes. Vynar, L. (1975), Habsburgs and Zaporozhian Cossacks: the diary of Erich Lassota von Steblau, 1594, Kansas, Ukrainian Ac. Press.

This article analyses the collection of poems in the Vatican Manuscript Reginensis Latinus 1351. These poems were composed by Baudri of Bourgueil, also called Baldric of Dol, (ca. 1050 –1130) a Ben...