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From its foundation in 1622, the Congregation de Propaganda Fide held supreme jurisdiction over all missionary activities of the Catholic Church at the global level, with authority coming directly from the pope. Its main goals were the expansion of the Catholic faith, the reaffirmation of papal spiritual primacy, and the promotion of Indigenous clergy throughout the world, which put Propaganda Fide in direct competition with secular rulers who also wanted to control missionary activities in their overseas territories. This article will examine one such conflict, namely that regarding Portugal and its royal patronage system in China. The Historical Archive of Propaganda Fide in the Vatican City holds extensive material concerning Portuguese patronage and China, which has remained relatively unknown and understudied. Through an examination of several of the most significant documents, such as the formal terms sent by the Portuguese court to the Holy See, the response of Propaganda Fide, and the final declaration of the Holy See, which would become the cornerstone for all future decisions over the patronage system, it is suggested that these negotiations about China are in fact central to a wider shift in global Catholic policy and politics in the field of missionary activity. [ABSTRACT FROM AUTHOR]

In 1622, a counter-reformist concept of the mission led to the foundation of Propaganda Fide, a congregation to which the Supreme Pontiffs entrusted various tasks at the global level, including the reassertion of the pope's authority over missionary activities, which had previously been dominated by European secular powers using the patronage system. In carrying out its mandate, the new Congregation also charged apostolic nuncios, almost entirely Italian, with collecting information from and establishing direct contacts with the states of Catholic Christianity and of missionary territories beyond. These nuncios not only performed activities of a religious nature but also served as diplomats and representatives of the pope, endowed with particular powers and faculties. This article introduces the role of apostolic nuncios and analyzes the results of the first of these sent by the Propaganda Fide to China, Charles Thomas Maillard de Tournon. It will show that, as the first papal legate to China, he was not entirely successful in his objectives, but his mission can be seen as a turning point in the history of relations between the Holy See and China and as an important episode which helps us to understand not only early Sino–papal relations but also the development of the new global vision of the Catholic Church as it was formulated by the Propaganda Fide. [ABSTRACT FROM AUTHOR]

In the face of war, not only state actors, but also religious actors react and engage in international politics. When studying religious narratives of war, what is not said can be more revealing than what is said. Such is the case when analyzing the Roman Catholic Church's narrative since Russia's invasion of Ukraine in February 2022. A striking pattern of silence emerges which arguably has serious implications for upholding international law. Both in an international political (Holy See at the United Nations) as well as a transnational religious context (Pope Francis I addressing followers) the Roman Catholic Church has remained silent on Russia's aggression and breach of international law. [ABSTRACT FROM AUTHOR]

In response to the establishment of the Czechoslovak Church (in January 1920), which introduced using the vernacular language in the liturgy, the Czech and Moravian bishops requested permission to extend the use of the vernacular language in the liturgy and, following the Cyril and Methodius tradition, to allow the celebration of the Old Slavonic liturgy. The Holy See allowed some extension of the use of the vernacular language in the liturgy and the celebration of the Old Slavonic liturgy in selected places on selected days (approved in May 1920). This was done especially for apologetic reasons, to prevent a greater exodus of the faithful to the Czechoslovak Church. This permission was also meant to be an example of the Holy See's friendliness towards Czechoslovakia. [ABSTRACT FROM AUTHOR]

The objective of this article is to analyze the projects to reorganize the ecclesiastical province of Cuiabá, focusing on the proposal to extinguish the diocese of Corumbá, of 1910, and the fusion of the territories of the dioceses of Corumbá and Cáceres, discussed between the years 1925 and 1927. In this context, the Holy See intended to expand the number of ecclesiastical circumscriptions, but the two proposals went against this process. For the development of this research, I employ the perspectives of Global History and New Political History, which have contributed to a deeper understanding of ecclesiastical practices, political representations, and sociocultural aspects. [ABSTRACT FROM AUTHOR]

Legal relations between the Holy See and the United Nations are examined from both from a formal point of view, linked to the permanent observer State status it has had since 1964, and from a substantive point of view, intended to highlight some of the salient contents imprinted by the Holy See on its presence in the Organization. The spiritual mission and the desire to remain extraneous to competitions between States have marked the Holy See's participation in the multilateral dialogue, giving it a unique scope and meaning, in the sign of respect for the human being and his dignity in all circumstances - a direction that pertains also to the normative evolution of the international order. Salient aspects of the Holy See's contribution to the UN are the reminders of the value and necessity of the Organization, as the principal forum for multilateral cooperation; of the value and necessity of respecting in good faith international legality, summarized in the purposes and principles of the Charter of the United Nations, as the condition of coexistence; of the value and necessity of remembering that the ultimate goal of every political entity is the protection of the human person, as an individual and in the social groups where her existence develops. [ABSTRACT FROM AUTHOR]

This paper traces the Holy See's complex legal relations with the EU, ranging from dialogue with European institutions to the creation, by international agreement, of a 'common' law in monetary and financial matters, which is very dense, technical, and varied. At the end of the reading, it will be realised that the Church is neither distant, nor far from the process of European integration. It rather intends to support the latter, recalling the spiritual values of peace and respect for human rights upon which the Church is founded: in short, the Christian roots of the EU's edifice. [ABSTRACT FROM AUTHOR]

Copyright of Investigaciones Historicas is the property of Universidad de Valladolid, Facultad de Filosofia y Letras and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Materiales para la Historia del Deporte is the property of Polytechnic University of Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Temas de Comunicacion is the property of Biblioteca Central de la Universidad Catolica Andres Bello (UCAB) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Cardinal Stanisław Ryłko is a priest of the Archdiocese of Kraków, where he was brought up and educated. As a priest, he worked in the pastoral ministry and then studied not only in Poland, but also in Rome. As a sociologist, he taught at the Faculty of Theology of the Pontifical University of John Paul II in Kraków. He is the author of more than twenty publications in the above-mentioned areas of sociology. Since 1987 he has worked in the Holy See, first in the Polish Section of the Secretariat of State, and then in the Pontifical Council for the Laity. He has been raised to the dignity of Bishop and Cardinal. On 20 December 2016, Pope Francis appointed him archpriest of the Basilica of Saint Mary Major – Santa Maria Maggiore, one of the four papal basilicas of Rome.

From its foundation in 1622, the Congregation de Propaganda Fide held supreme jurisdiction over all missionary activities of the Catholic Church at the global level, with authority coming directly from the pope. Its main goals were the expansion of the Catholic faith, the reaffirmation of papal spiritual primacy, and the promotion of Indigenous clergy throughout the world, which put Propaganda Fide in direct competition with secular rulers who also wanted to control missionary activities in their overseas territories. This article will examine one such conflict, namely that regarding Portugal and its royal patronage system in China. The Historical Archive of Propaganda Fide in the Vatican City holds extensive material concerning Portuguese patronage and China, which has remained relatively unknown and understudied. Through an examination of several of the most significant documents, such as the formal terms sent by the Portuguese court to the Holy See, the response of Propaganda Fide, and the final declaration of the Holy See, which would become the cornerstone for all future decisions over the patronage system, it is suggested that these negotiations about China are in fact central to a wider shift in global Catholic policy and politics in the field of missionary activity.

In 1622, a counter-reformist concept of the mission led to the foundation of Propaganda Fide, a congregation to which the Supreme Pontiffs entrusted various tasks at the global level, including the reassertion of the pope’s authority over missionary activities, which had previously been dominated by European secular powers using the patronage system. In carrying out its mandate, the new Congregation also charged apostolic nuncios, almost entirely Italian, with collecting information from and establishing direct contacts with the states of Catholic Christianity and of missionary territories beyond. These nuncios not only performed activities of a religious nature but also served as diplomats and representatives of the pope, endowed with particular powers and faculties. This article introduces the role of apostolic nuncios and analyzes the results of the first of these sent by the Propaganda Fide to China, Charles Thomas Maillard de Tournon. It will show that, as the first papal legate to China, he was not entirely successful in his objectives, but his mission can be seen as a turning point in the history of relations between the Holy See and China and as an important episode which helps us to understand not only early Sino–papal relations but also the development of the new global vision of the Catholic Church as it was formulated by the Propaganda Fide.