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The author describes the crisis in which contemporary theology finds itself from various perspectives and suggests that it is primarily a crisis of the whole, or at least of Western Christianity. He shows that Pope Francis is also aware of this crisis and lists the appeals he addresses to theology, among which the call to develop dialogue with other disciplines, with the outside world and social institutions, and with other religions stands out. The Pope makes this subject of the freedom of theological research, which depends on theology maintaining a sapiential dimension, that is, the search for wisdom for the benefit of humanity. For the author, the greatest challenge for contemporary theology is not the decline in the number of believers in the Western Churches, nor the issues that currently arouse the strongest passions, but the recognition of the equality of religions, which no other science can resolve for theology, because it is a proposition that is difficult to accept within the limits of existing Christian discourse. Nevertheless, the theme of an all-human brotherhood that transcends religious and confessional differences is fundamental and crucial for the social relevance of theology in today's world. [ABSTRACT FROM AUTHOR]

In 1239, the convert Nicholas Donin submitted thirty-five articles against the Talmud to Pope Gregory IX. As a result, Christendom became aware of how Jews observed an oral law that was allegedly plagued with folly, blasphemy, and heresy. This triggered the infamous trial against the Talmud and resulted in the production of several Latin translations of rabbinical texts, including the compilation of the Extractiones de Talmud (1245). The present article mainly focusses on a short text taken from the manuscript Vatican City, Biblioteca Apostolica Vaticana, MS Vat. lat. 822 (folios 204ra–205ra), which includes a series of Talmudic passages that derive from texts which emerged from the Paris Disputation against the Talmud (1240–1245). From it, we are able to infer new information regarding the genesis of subsequent anti-Jewish works, including the Errores Iudaeorum by Thibaud de Sézanne and Passau Anonymous anti-Jewish sections. Additionally, we also provide the edition and translation of the text of the Vatican manuscript at the end of the article. [ABSTRACT FROM AUTHOR]

The concept of "people", despite being central in Christianity, espe- cially in the First Alliance and in the ecclesiology of the Second Vatican Council, has not been assumed by post-council theology; it has even been rejected with a veil. This article does not seek to show the virtualities of political ideas, but rather than the transcendental concept of "people". For this, the use that Pope Francis makes in his social doctrine of the concept "people" is analyzed, pointing out the keys in which he develops it and from where it can be assumed in theology. [ABSTRACT FROM AUTHOR]

This article explores the visual responses (with political, spiritual and social connotations) to the visual statements about the role of Rome and the pope in Western Christendom made by Pope Urban V (1362–1370) at the time of his return to the Urbe from Avignon in 1367–9. It investigates the plurality of responses to these papal statements, the chain of further visual communications that these statements set in motion as well as their longue durée by engaging with the reception of the pontiff's powerful messages by different audiences, both secular and ecclesiastic, from Rome to the Italian peninsula more broadly, and southern France, in the following 50 years. [ABSTRACT FROM AUTHOR]

Remaining faithful to its ancient roots while representing development and change, Jorge Mario Bergoglio was elected as the Pope of the Catholic Church on March 13, 2013 with the title of Romanus Pontifex (also used as Summus Pontifex). Since his election to the papacy, he has been a pioneer in many firsts. He is the first person from outside Europe to be elected pope since the eighth century. He is the first pope from Latin America, where the majority of the world's Catholic population resides, and the only person in Church history to use the name Francis for his papal name. More than these firsts related to his identity, it is his innovative decisions that should be discussed. This study focuses specifically on the changes made in the field of canon law. The current canon law text was adopted in 1983, and since then, every pope who has taken office has made changes to various laws. Francis, however, has made more changes than all previous popes, significantly renewing the legal text. During his ten-year papacy, Francis has published a total of twelve documents, large and small, related to the renewal of canon law. This study provides a general analysis of the content of these documents. In light of these documents, it can be said that the search for change and change itself continues, and the Church is on the verge of a major transformation. Whether the Church, in its current state, can complete the century in which we live in remains uncertain; however, it is clear that it is moving toward a more modern, disciplined, and egalitarian structure. In this context, this article aims to provide a comprehensive review of the changes made by Pope Francis in canon law and their impact on the Catholic Church. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia 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.)

The conflict thesis between science and Christianity: it makes for a good story: David Hutchings and James C. Ungureanu: Of popes and unicorns: science, Christianity, and how the conflict thesis fooled the world. Hutchings and Ungureanu provide a compelling account of a developing conflict thesis that did not originate with Draper and White after all. Hutchings and Ungureanu cover some of that same terrain here, as well as building on previous work by Ungureanu. [Extracted from the article]

Anselm of Canterbury (d. 1109) was considered an authoritative learned writer across Latin Christendom in his own lifetime. This essay argues it was his triumph at the Council of Bari in 1098, where he delivered a full-length speech on the Procession of the Holy Spirit and was cited by the pope as an authority, which elevated him to such an unusual status for a living author. The proposition is advanced by three arguments. Setting out the historical context, the first explores how Anselm came to be charged with a major conciliar assignment. The second examines events before and during the council, and assesses his achievement in terms of medieval literary theory. The final section demonstrates how his new renown provided a readership in regions where his works had not previously penetrated. The evidence derives from contemporary remarks and early manuscripts, many of which have gone unobserved in Anselmian scholarship. [ABSTRACT FROM AUTHOR]

Copyright of En la España Medieval is the property of Universidad Complutense de 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.)

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

Cladding the front of the most important pilgrimage site of Western Christendom, the mosaic commissioned by Pope Gregory IX (1227–41) for the façade of Old St. Peter's has received extraordinary scholarly attention, and yet its original appearance, meaning, and message have remained elusive. The identification of overlooked medieval sources, combined with a fresh reading of the known ones (both written and visual), suggests a new interpretation of this mosaic, together with the framing of its message in a broader context of transformation within the Roman Church and of changing relationships between Rome, Constantinople, and the Holy Land. Instead of focusing on relics of saints, images, or monuments—as in traditional readings—I offer a new approach to the basilica of St. Peter's: a reappraisal of its inner space that calls attention to a hitherto neglected display of material objects that articulated a rich discourse on compunction, contrition, and penance through the exemplars of Peter and Judas as his antithesis. It becomes clear that, in his own basilica, Peter was not only presented as the first pope and the very foundational stone of the Roman Church but also as a sinner and a model of repentance and salvation. The discussion is then expanded to unveil new attitudes to pilgrimage and Passion devotion that enhance our understanding of the mosaic and the changes to the interior of the basilica, as well as their significance within the broader cultural, political, and spiritual context of that time. Gregory IX's mosaic emerges as an extraordinary manifesto of his ecclesiology, his eschatological thought, and his perceived pastoral role, thus shedding new light on significant shifts in artistic narratives, papal self-fashioning, and societal attitudes in the second quarter of the thirteenth century. [ABSTRACT FROM AUTHOR]

The article is about the life and beatification of John Paul I, who was elected Pope in 1978 and had one of the shortest pontificates in history, lasting only 33 days. John Paul I stood out for his simplicity, his taste for informal exchanges, and his closeness to children. He was beatified in Rome in 2003 and is the sixth Pope of the 20th century included in the book of the blessed. The text also mentions other canonized popes of the last century, such as Pius X, John XXIII, Paul VI, and John Paul II. In addition, the article presents a homily by Pope John Paul I during the Mass at the beginning of his ministry in 1978, in which he talks about the Church and its role as the successor of Peter, expresses gratitude for the support received, and sends greetings to delegations from other churches and ecclesial communities present at the Mass, as well as to heads of state and members of extraordinary missions. The homily ends by invoking the Virgin Mary to guide him in his apostolic service. [Extracted from the article]

This text aims to provide a retrospective view of the creation of the Bishops Council of Latin America (CELAM), as a great historical and ecclesial success, slowly conceived and developed in the mind and in the pastoral of the «fathers» of latinoamerican theology and pastoral, to answer to the compelling needs of the region. We focus on the interventions of Pope Pious XII through his Pontificate, as well as the creative continuity of his successors, who knew how to carry on with the Pope Pacelli's prophetic vision towards the strengthening and expansion of the Latin American Church. [ABSTRACT FROM AUTHOR]

This article aims to analyze the way in which Christian churches, particularly in Peru, address the environmental emergency from their interpretations of the Bible. The Christianity that we have inherited was forged by people who lived in fear of nature menacing forces. They worshipped an almighty God, hoped for salvation, and maintained elements in their doctrine that, interpreted literally, lead them to justify the unmeasured exploitation of creation and I or indolence in the face of the destruction of the environment. Added to these limitations is the effect of contingent factors linked to the precariousness that prevails in the region. However, from another perspective, religious people today are playing a prophetic leadership role, following the urging of Pope Francis. Based on this analysis, we delineate theological and pastoral avenues that must be developed to forge a greater agency of the population in favor of the environment, particularly from the proper use of science. [ABSTRACT FROM AUTHOR]

The article analyzes Pope Francis' thoughts on the local and the universal, focusing on his key works such as the apostolic exhortation Evangelii Gaudium and the encyclical letter Fratelli Tutti. The Pope proposes a non-dualistic vision of globalization and localization, emphasizing the importance of paying attention to both the global and the local, and seeking harmony between the two. Additionally, he emphasizes the need for universal fraternity and social friendship within each society. Pope Francis conceives Christianity from a Catholic dimension where individuals and peoples are equal before a merciful God who transcends divisions. The importance of loving and caring for one's own land and culture is also highlighted, as well as the importance of recognizing and valuing the peculiarities of each person and culture through contrast and harmony with other cultural experiences. The article concludes that Pope Francis' proposal is an ecumenical call to regenerate political, economic, social, and cultural life, and he is considered a thinker of globalization who seeks peace and fraternity among peoples. [Extracted from the article]

The article describes the concept of synodal decision-making in the Catholic Church. Pope Francis emphasizes the importance of a "synodal church" that should shape the life of the church at all levels. In Germany, the "Synodal Path" has been ongoing since 2019, and a bishop's synod on the topic "For a synodal church: community, participation, and mission" is planned for 2023. Synodality means collective action and collective decision-making and is seen as a popular principle in the Catholic Church. It is emphasized that a synodal church is participatory and co-responsible, but the actual decision must be made by the shepherds of the church. It is argued that synodality should not be limited to synods and councils but should be a structural principle of the church that is applied at all levels. [Extracted from the article]

Copyright of Edith-Stein-Jahrbuch is the property of Echter Verlag GmbH 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.)

Pope Francis issued a Motu proprio titled "Ad charisma tuendum" to protect the charism and promote evangelization in Opus Dei. Starting from August 4th, the Pope orders the transfer of competences for the Prelature from the former Dicastery for Bishops to the Dicastery for the Clergy, and establishes that the Prelate can no longer be invested with episcopal ordination. The Motu proprio modifies some structures of Opus Dei with the aim of protecting the charism and promoting the evangelizing action of its members. The Prelate of Opus Dei, Monsignor Fernando Ocáriz, hopes that this invitation from the Pope resonates in each and every member as an opportunity to deeply understand the spirit of the founder and share it with others. [Extracted from the article]

The article focuses on recruitment of bishops as the purpose of Roman administrative reform in the late 17th century. It mentions selection of a suitable bishop is the highest and most important should be the Pope's duty, certainly fits well with Christian imagery. It also mentions connection between the increased production of Edification literature and the changed way of life of the bishops.

For Pope Pius II, Vlad was John Dragula and his cruelty completed the lamented fate of the Wallachians, Rome's Eastern forgotten children, still capable of finding recovery and redemption, Vlad included, under the authority of Matthias, the king of Hungary and of Dacia (according to the same pope). Basarab IV, Cypelles for Beatrice of Aragon, that is either "Little Impaller" or "Little Shoemaker", seems to have been quite the opposite, though otherwise his and Vlad's "career choices" were quite similar: Vlad went from pro-Ottoman to pro-Hungarian, "chosing" West over East, and Basarab turned from pro-Hungarian to pro-Ottoman, inheriting also Mara Branković's "medial" stand between West and East, that favoured a pro-Ottoman status-quo at the borders of divided Christendom. Their short "joint-rule" over Wallachia, turned into Christendom's trench by King Matthias, Christendom's hope, and Stephen of Moldavia, the athlete of Christendom, is eloquent for the bi-polar survival of a divided state that gradually came to a - temporary - end once both Ţepeş and Ţepeluş were gone. This occurred under the rules of Vlad IV Călugărul, a former monk, Vlad's half-brother, and of his son, Radu IV the Great, an "agent" of Venice and of the Porte. At that time, the Greek rite Brankovićs were still barons of the realm of Saint Stephen, as well as "registered voters" at the royal Hungarian elections of 1490, the year that stands for both the end of Matthias' plans and hopes for his son's monarchic survival and in fact - in early modern Wallachian chronicles-for the end of Stephen III's 16/17 years of rule over Wallachia. [ABSTRACT FROM AUTHOR]

The essay examines a recent essay by Luigi Rossi, whose underlying question egards the founding factors of the so-called soft power. It does not focuses so much on the political and military systems, but on values, ideals and ways of life. Such light power, perhaps, is really the last legacy (made above all of the ideas of democracy and of person, therefore also of religion) that Europe, in the wake of Pope Francis, will be able to deliver to change geopolitics in place. [ABSTRACT FROM AUTHOR]

Copyright of Horizons of Politics / Horyzonty Polityki is the property of Jesuit University Ignatianum in Krakow 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.)

Beginning with the thirteenth century, the papacy has exerted an important role in the development of anatomy and medical sciences through the protection and support provided to anatomists, who were in most cases the personal physicians of the popes as well. The work is intended to be a lesson of anatomy of Papal tiara, presenting the most important contributing popes, the anatomists–physicians whom they supported and protected and the relations between papacy and medical sciences. [ABSTRACT FROM AUTHOR]

The article focuses on the call to holiness according to Christianity following the exhortation of Francis, a call addressed to the whole Church. It examines how the history of ideas, philosophy, and theology use the concept of saint and holiness, focusing especially on the saint's figure as a witness. It then looks at the reality of Latin America, examining how some contextual theologies perceive the presence of primordial holiness, prior to all definition and appropriation even by the Church. It further reflects how holiness has a Christ configuration that seeks to achieve closeness and resemblance to Jesus Christ. In this sense, it examines the options that Pope Francis recommends as a way to access this identification with the Lord. Finally, it focuses on the category the Pope favors as a way to respond to the call to holiness: discernment. [ABSTRACT FROM AUTHOR]

This article is an introductory study of the Apostolic Exhortation of Pope Francis Gaudete et exsultate, presenting the main characteristics and some keys to interpret this document. The study is divided into two parts. The first describes the structure of the Exhortation, where there are the main motivations of Francis to write about the theme of the call to holiness. The second part is longer and sticks to the element that articulates the reflections of the Exhortation: Christianity's response to the aspirations of the current human being for happiness. Gaudete et exsultate identifies nine authentic aspirations of the human person which, illuminated by the Gospel, constitute a short roadmap for understanding the experience of holiness in present times. [ABSTRACT FROM AUTHOR]

After a brief analysis of the relationship preaching and evangelization in some places of the New Testament with particular reference to the use of specific terms and verbs (kèrysso/kerygma, euaggelìzomai/euanghélion), the contribution focuses the attention on preaching as a specific mission of the mandate that Jesus gave first to his apostles and then to all the disciples. The command of the Risen is presented as a "memorial" of Love and binds the disciples to the observance of all that I had commanded you. With the preaching, even today the ecclesial community wants to arouse faith, joyfully announcing Jesus Christ, the revealer of Trinitarian love. Meanwhile the difficulties are not lacking, above all for a certain "sadness" that has characterized Christianity. With the advent of Pope Francis, evangelization is re-launched as a mission of joy at the service of the Love of God and of men. Thus there are some urgent tasks for missionary disciples in a time of "crisis" and ecclesial renewal. [ABSTRACT FROM AUTHOR]

In 1213, Pope Innocent III issued his letter Quia maior asking Christendom to rescue the Holy Land. He also appeared to suspend the indulgences offered for fighting in Iberia so that the crusading forces could concentrate their efforts on the venture to Egypt. Despite this, Innocent was unprepared to totally disqualify the Iberian Christian efforts against al-Andalus - a situation that created an artificial separation between Iberian Christians and the rest of Christendom. Notwithstanding, in 1217 when a fleet of northern crusaders arrived in Lisbon, they were invited by its bishop to join an expedition to conquer the Muslim-controlled city of Alcácer do Sal. This article discusses the evidence available to explain what the real status of this campaign was in the eyes of the papacy and the participants themselves within the evolving concept of "Crusade". [ABSTRACT FROM AUTHOR]

In 1213, Pope Innocent III issued his letter Quia maior asking Christendom to rescue the Holy Land. He also appeared to suspend the indulgences offered for fighting in Iberia so that the crusading forces could concentrate their efforts on the venture to Egypt. Despite this, Innocent was unprepared to totally disqualify the Iberian Christian efforts against al-Andalus - a situation that created an artificial separation between Iberian Christians and the rest of Christendom. Notwithstanding, in 1217 when a fleet of northern crusaders arrived in Lisbon, they were invited by its bishop to join an expedition to conquer the Muslim-controlled city of Alcácer do Sal. This article discusses the evidence available to explain what the real status of this campaign was in the eyes of the papacy and the participants themselves within the evolving concept of "Crusade". [ABSTRACT FROM AUTHOR]

Pope Francis visited Kazakhstan from September 13th to 15th to participate in the 7th Congress of Leaders of World and Traditional Religions. During his stay, the Pope met with religious leaders, paid a courtesy visit to the Kazakh president, and delivered speeches at the opening of the congress and at a mass for the country's Catholics. The Catholic community in Kazakhstan has around 250,000 Roman Catholics and 7,000 Greek Catholics in various parishes. The Church in the region has faced persecution and survived atheism during the Soviet era. [Extracted from the article]

Pope Francis presided over an Ordinary Public Consistory for the creation of 20 new cardinals and the approval of two causes for canonization. In addition, the new cardinals participated in a meeting to examine the reform of the Roman Curia. Four of the new cardinals are from Latin America, including Monsignor Leonardo Ulrich Steiner from Brazil, Monsignor Paulo Cezar Costa from Brazil, Monsignor Adalberto Martínez Flores from Paraguay, and Monsignor Jorge Enrique Jiménez Carvajal from Colombia. Three new cardinals were also appointed as heads of Dicasteries of the Roman Curia. After the Consistory, the cardinals gathered to reflect on the new Apostolic Constitution. Additionally, Pope Francis visited Kazakhstan for the VII Congress of Leaders of World and Traditional Religions. [Extracted from the article]

Artemides Zatti, an Italian-Argentine nurse, became the first saint from Río Negro and the first non-priest Salesian to be canonized by the Catholic Church. He was canonized on August 27th after a miracle was attributed to his intercession in the Philippines in 2016. Zatti will be the first Salesian coadjutor to be proclaimed a saint. He was born in Italy in 1880 and emigrated to Argentina in 1897. He dedicated himself to caring for the sick and died in 1951. Pope John Paul II beatified him in 2002. [Extracted from the article]

On the fiftieth anniversary of the end of the Second Vatican Council, this article affirms the huge significance of the Council for the whole Christian Church, examines the ways in which the Council’s legacy has been contested by conservatives and liberals in the Roman Catholic Church, and recommends some resources for the study of the Council’s teaching. It concludes by noting the extraordinary power of the popes and other Church leaders, to set the tone for their churches. [ABSTRACT FROM PUBLISHER]

Pope Francis has sent a letter to the Archbishop of Trujillo and President of CELAM, Mons. Héctor Miguel CABREJOS VIDARTE, O.F.M., on the occasion of the inauguration of the new headquarters of CELAM in Colombia. In the letter, the Pope thanks the members of the Presidency for including him in this event and asks them to convey his greetings to the bishops, priests, religious sisters, religious brothers, and laypeople participating in the event. The Pope also emphasizes the importance of remembering that material structures only make sense when they serve the most needy people and warns against the temptations of spiritual mediocrity, the pragmatism of numbers, and functionalism. The Pope concludes by asking that his gratitude be extended to all those who collaborated in the realization of this project and asks for prayers for himself. [Extracted from the article]

Pope Francis celebrated Holy Week with various activities in Rome. On Holy Thursday, at the Civitavecchia prison, the Pope washed the feet of twelve inmates and delivered a homily on service and forgiveness. On Good Friday, the Via Crucis was held at the Colosseum, with meditations led by families with different experiences. On Holy Saturday, the Pope presided over the Easter Vigil at St. Peter's Basilica, where he reminded that a Christianity without Easter is a lifeless Christianity. Finally, on Easter Sunday, the Easter Mass was celebrated in St. Peter's Square, and the Pope sent an Easter message in which he remembered the countries affected by conflicts and humanitarian crises, including Latin America. [Extracted from the article]

The article discusses the role of the Second Vatican Council (Vatican II) in the ecumenical movement, with a particular focus on the author's views as an Orthodox Christian. The author stresses the importance of interfaith dialogue. It is suggested that an important legacy of Vatican II is an increased emphasis on conciliarity in Church decision-making. Details on the role of Vatican II in the downfall of communist governments in Eastern Europe are also presented. Other topics include the primacy of the Bishop of Rome and the role of the laity in the Church.