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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.

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.

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 Istoria della spedizione del Cardinale Carlo Tommaso Maillard de’ Tournon is a collection of manuscripts produced for and circulated within the Roman Curia in the early 18th century. It contains letters and reports from Maillard de Tournon, the first papal legate to China, and records his mission and the early efforts of the Holy See to establish direct contact with the Qing court, bypassing the patronage system and locally entrenched religious orders (the Jesuits in particular). For various reasons, these manuscripts were never fully published and, in spite of their interest, remain relatively unknown to scholars. This article introduces these manuscripts, edited by Giovanni Giacomo Fatinelli, procurator of Maillard de Tournon in Rome, and demonstrates their value in allowing a greater understanding of the relationship between the Holy See and China, as well as the general relationship between the Holy See and Catholic missionaries throughout the world.

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...

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.

This essay analyzes Pope Francis’ social teaching on relationality within his 2020 encyclical letter Fratelli tutti [Brothers all]. The relationship between the Church and modern nation-states is an important macro-level social dynamic, and Francis explains it by placing Church–State relations into a broader spiritual context of human communication and interaction. He articulates norms of fraternal contact growing from the bottom-up, that is, from interpersonal encounters through groups and movements on to countries and the United Nations. After a focused research question and discussion of critical method, this article offers a rhetorical critique of Fratelli tutti. To provide context, it explains the genres of Judeo-Christian and papal communication, Francis’ biography, and the immediate global context of his encyclical. Working within the text, this study details the Biblical foundations of his argument for “fraternity and social friendship” and shows how they are applied to global social media dystopia and accelerating migration/border crises. Conclusions include the utility of Francis’ contact terms in analyzing complex religio-political dynamics and their value in advancing peace.

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 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...

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...

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.

Durante su misión en España entre julio de 1937 y junio de 1938, monseñor Ildebrando Antoniutti realizó distintas visitas a los territorios que el ejército franquista iba incorporando a su dominio. Las informaciones enviadas a la Santa Sede al respecto constituyen una visión muy completa de la diferente situación de la Iglesia en cada zona del país así como de sus necesidades y potencialidades. A partir de la documentación vaticana que recoge estas informaciones, el presente artículo analiza el diferente punto de partida para la reconstrucción de la Iglesia en cada región y el modo en que la Santa Sede lo abordó. During his mission in Spain between July 1937 and June 1938, Mons. Ildebrando Antoniutti visited different territories incor-porated by the francoist army. The information sent to the Holy See about these visits offered a full vision about the differences in the status of the Church within each area of the country, their needs and possibilities. Based on the information from the Vatican Archive, this paper analyzes the different starting points of the rebuilding of the Church in each region and the way the Holy See faced it. Ministerio de Ciencia, Innovación y Universidades PGC2018-099909-B-I00

In a document penned under the direction of its then-president Cardinal Joseph Ratzinger, the Vatican’s International Theological Commission observed that many neo-Darwinian materialists and their Christian critics share a misunderstanding of the nature of divine causality. This article explores the thought of Joseph Ratzinger in view of proposing the features of a path that seeks to eschew these faulty understandings of how God causes evolutionary change within our world, thus providing an alternative to the Intelligent Design movement’s approach to creation. . Ratzinger has a deep respect for the integrity of nature, rejecting the notion that God is a “craftsman” who “tinkers” with the world. According to Ratzinger, evolutionary change occurs “precisely in the processes of a living being” even as human beings are “not the mere product of development.” Finally, the emeritus pontiff insists that creation is an ever-present act that unfolds “in the manner in which thought is creative,” a dynamic that he describes variously as a story, drama, melody, and symphony. Wedding these and other key insights, this article submits that Ratzinger’s thought on evolution should lead us to conceive of creation less along the lines of an intelligently designed machine and more as a masterpiece story that is continually being told as its plot unfolds naturally over the course of time.

This article studies the crimes of child pornography and possession of child pornography in the context of the Vatican criminal law system. Starting from the connection between pedophilia and child pornography, the study focuses on the analysis of the differences between these two types of crime in order to identify the defining characteristics of each. The difference between child pornography and pornography of minors was also highlighted. A close reading of the laws comprising the Zanardelli Code discloses its limitations, an inability to prove or punish new criminal cases. Thus, the legislative body proceeded to update and adapt the criminal law with a range of measures designed to enable the Vatican system meet emerging needs in relation to new types of crime. The final section of the paper explores the evolving Vatican regulatory response to the crimes of child pornography and possession of child pornography. Este artículo estudia los delitos de pornografía infantil y posesión de pornografía infantil en el contexto del ordenamiento penal del Vaticano. A partir de la conexión entre pedofilia y pornografía infantil, el estudio se centra en analizar las diferencias entre estos dos tipos de delitos, para identificar las características definitorias de cada uno. También se destaca la diferencia entre pornografía infantil y pornografía de menores. Una lectura atenta de las leyes que constituyen el Código Zanardelli revela sus limitaciones, esto es, la imposibilidad de probar o sancionar nuevos casos penales. Así, el Legislador procedió a actualizar y adaptar el derecho penal con una serie de medidas, diseñadas para permitir que el ordenamiento del Vaticano satisfaga las necesidades emergentes en relación con nuevos tipos de delitos. La sección final del documento explora la evolución de la respuesta regulatoria del Vaticano a los delitos de pornografía infantil y posesión de pornografía infantil.

Since the 13th century the cardinal protector was an important component of the mechanism governing the relationship between religious orders and the Holy See, although this figure has only partial...

espanolSe da noticia de los principales documentos y actos juridicos dados en el ano 2019 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 2019 and the various dicasteries of the Roman Curia, as well as international agreements signed by the Holy See, are outlined. Canon law actions within the purview of the Spanish Episcopal Conference are also described.

Toward the end of his magisterial study of Catholic ecclesiological struggles spanning 1300 to 1870 CE, Francis Oakley employed a striking image to illustrate the victory of papalism over conciliarism. After Vatican I, the “solitary horseman” left on a desolate “ecclesiological battlefield” many centuries in the making was “none other than the resilient ghost of Bellarmine.” By this image, Oakley meant that Pastor Aeternus’ twin definitions of papal infallibility and jurisdictional supremacy represented the definitive triumph of the ultramontane school, as typified by the counter-reformation Jesuit Cardinal Robert Bellarmine. For Oakley—and in this point he echoed a common interpretation—Vatican I consigned conciliar and constitutionalist Catholic ecclesiologies to “oblivion.”

Although a British mission to the Holy See was established in 1914, the diplomatic relationship was not on a basis of reciprocity. From 1938 the pope was represented in London not by a nuncio (the Vatican equivalent of an ambassador) but by an apostolic delegate whose mission was to the hierarchy alone and not the British government. The evolution of the nuncio question sheds light on the nature of Anglo-Vatican relations, the place of Catholicism in British public life, inter-church rapprochement and British foreign policy considerations. This article assesses the divergent positions of the Foreign and Home Offices. The former was sympathetic to a change of status, whereas the latter was cautious due to the opposition of the archbishop of Canterbury and concerns about anti-Catholicism. The nuncio question was also of great interest to the Irish government. It feared that a nuncio in London would exert jurisdiction over Northern Ireland and undermine the all-island unity of the Irish Catholic Church. The Northern Ireland Troubles and the support displayed by the apostolic delegate for British policy hastened the restoration of full ambassadorial relations between London and the Holy See in 1982, ending a diplomatic breach that had existed for more than four centuries. It paved the way for Pope John Paul II’s historic pastoral visit to Britain which helped to consolidate the position of Roman Catholicism in British national life.

Five research areas have been the focus of the scientific work of the Specola Vaticana (Vatican Observatory) over the past twenty years: planetary sciences, stellar astronomy, extragalactic astronomy, cosmology, and the development of the Vatican Advanced Technology Telescope (vatt). The choice of research program is left to the individual astronomers, all of whom work closely with lay collaborators around the world. Notable, especially in connection with the vatt, is the close coordination of the Specola with the Steward Observatory of the University of Arizona. One unique strength of the Specola is its independence from short-term funding requirements. As a result of its stable funding, Specola astronomers can engage in long-term research programs such as surveys of meteorite properties, exoplanets, stellar clusters, and galaxy clusters, which may take ten or more years to come to fruition. In this way the Specola complements the large research programs of contemporary astronomy.

Towards the end of the twentieth century much UK public money for research was diverted to collaborative projects with specific research objectives, notably in the field of history. This distinguished the UK from other countries on the cutting edge of historical research, notably the USA which lags far behind, but not from Germany, which had long led the way when it comes to teamwork with a clearly defined theme, and where average budgets for historical research projects are still on a scale unimaginable on this side of the Channel. One of the greatest German historical enterprises is the Repertorium Germanicum. The project was conceived in the 1890s, and linked from the start with the German Historical Institute in Rome, from which so much fine work on papal history has emerged, notably by Protestant scholars. The first secretary of the DHI (Deutsches Historisches Institut) had the idea of creating a ‘search engine’ (Suchmaschine). It was to be and is organised within pontificates by the names of individuals who appear in documents in the Vatican Archives: a prosopographical structure. Though the individuals need a ‘German’ connection to be included, that is interpreted in the broadest sense, so that dioceses from Poland to Belgium find a place, as do any Germans who turn up in any other region, if the team happened upon them. Consultation online is now also possible, at http://194.242.233.132/denqRG/index.htm>, though the volumes under review did not seem to have been made available electronically at time of writing – and many will find the paper volumes easier to manage, where they are available. Ludwig Quidde, who conceived of the project, thought that it could be completed up to the end of the fifteenth century by a team of five within three years. He had no idea of the scale of the holdings in the archive. Furthermore, alongside the Repertorium Germanicum one must now place its precocious younger sister, the Repertorium Poenitentiariae Germanicum, which has (thanks to Ludwig Schmugge and his team) already overtaken the elder sibling with Repertorium Poenitentiariae Germanicum, XI: Hadrian VI,1522–1523, ed. Ludwig Schmugge (Tübingen 2018).

Throughout his life John Henry Newman reflected on the nature of Revelation and biblical inspiration, and the role of Tradition in the composition and interpretation of the Scriptures. In this article we point to the indirect influence that Newman had on the theology that was at work in the composition of the Vatican II Constitution on Divine Revelation Dei Verbum. And we look at the direct influence that he may have had on theologians who were involved in the preparation of the various drafts of the conciliar text, in particular Yves-Marie Congar.

Endowed with an in-depth and insightful analysis of the Church’s reality and the charism of reading the signs of the times, one of the greatest Polish pastoralists, founder of the Light-Life Movement, Fr. Franciszek Blachnicki (21 March 1921–27 February 1987) insistently postulated making the “Copernican turn” in the Church’s saving ministry. On the hundredth anniversary of his birth, it is worth looking at the guiding principles of the Congregation for Clergy Pastoral conversion of the parish community in the service of the Church’s evangelizing mission (29 June 2020) and analyze to what extent Blachnicki’s concept of pastoral conversion regarding the renewal of the parish is still valid and estimate whether it can still be an inspiration in pastoral discussions on the realization of the Church hic et nunc.

The text analyzes the relationship between Science and Faith in the Magisterium of the Catholic Church. The analysis is based on the position of the Vatican Councils I and II about the importance of Faith and Reason for man, in his search for truth; simultaneously, the orientations of popes Leo XIII and John Paul II were taken into account, in their Encyclicals Aeterni Patris and Fides et Ratio, respectively; some speeches by Popes Paul VI, Benedict XVI and Francis before the Pontifical Academy of Sciences were also analyzed. The Church has sought from the First Vatican Council to the present to bring, harmonize and complement the relationship between Faith and Reason; its interest is not limited to promoting scientific research; it also aspires that knowledge be ordered to the welfare of the human being, and the horizon of faith is recognized in the search for truth.

This research is aimed at learning about the origins and functions of shrines, and changes to the pilgrimage movement in Poland during the Vatican II era (c. 1948–1998). The objective required finding and determining the following: (1) factors in the establishment of shrines in Poland during this time, (2) factors in the development of shrines with reference to the transformation of religious worship and to the influence of political factors in Poland, (3) changes in pilgrimage traditions in Poland, and (4) changes in the number of pilgrimages to selected shrines. These changes were determined by archive and library research. Additionally, field studies were performed at more than 300 shrines, including observations and in-depth interviews with custodians. Descriptive–analytical, dynamic–comparative and cartographic presentation methods were used to analyze results.

EnglishThe article aims to describe some important cases of sacred Christian museums from late antiquity to contemporary age, in order to trace the history of this institution and identify the key concepts that lay at its basis. This diachronic comparison starts from the donation of books and liturgic objects made by St. Augustin to local episcopal church (late 4th century); then it moves to the middle ages -when the idea of sacred Christian museums is fully developed- and focusses on the Treasure of Saint Denis, set up by the abbot Suger in the 12th century. In the second part of the essay, the stories related to the collections of Christian objects preserved in the Vatican museums, as well as the conceptions that inspired them in the 18th century are exposed. This will lead then to the final presentation and analysis of the current guidelines for sacred Christian museums, seen as the final product of the millenary heritage of Christian museology. portuguesL'articolo si propone di descrivere alcuni importanti casi di musei sacri cristiani dalla tarda antichita all'eta contemporanea, al fine di tracciare la storia di questa istituzione e individuare i concetti chiave che ne stanno alla base. Il confronto diacronico parte dalla donazione di libri e oggetti liturgici da parte di Sant'Agostino alla sua chiesa episcopale (fine del IV secolo), per poi passare al Medioevo - quando l'idea di musei sacri cristiani e pienamente sviluppata - e concentrarsi sul Tesoro di San Denis, istituito dall'abate Suger nel XII secolo. Nella seconda parte del saggio sono esposte le storie relative alle collezioni di oggetti cristiani nei Musei Vaticani e i concetti che li hanno ispirati nel XVIII secolo. Si passa poi alla presentazione finale con l'analisi delle attuali linee guida dei musei sacri cristiani, visti come il prodotto finale del millenario patrimonio della museologia cristiana.

El presente artículo desgrana la religiosidad de la duquesa de Medina Sidonia doña Ana de Aragón (ca. 1502-1556). Casada con los V y VI duques, no solamente dirigió la casa ducal sino también sus pulsiones espirituales. Esto se tradujo en una política de patrocinio de órdenes religiosas, especialmente dominicos y cartujos. También en una constante obtención de mejoras y privilegios eclesiásticos de la Santa Sede, que facilitarían la salvación de la familia y sus criados; asimismo, se intenta identificar cuáles fueron las devociones personales de doña Ana de Aragón. Todo ello indica que nos encontramos ante un modelo de religiosidad algo diferente al observado hasta el momento en el sur hispano, posiblemente debido a su origen aragonés. This paper describes the religiosity of the Duchess of Medina Sidonia Dona Ana de Aragón (ca. 1502-1556). Married to V and VI dukes, she directed not only the ducal house’s politics but also its spiritual drives. This resulted in a policy of sponsoring religious orders, especially Dominican and Carthusian. She worked constantly to obtain ecclesiastical improvements and privileges of the Holy See, which would facilitate the salvation of the family and their servants; likewise, we also try to identify what were the personal devotions of Dona Ana de Aragón. All this indicates that we are faced with a somewhat different model of religiosity than observed so far in the southern Hispanic region, perhaps because of her Aragonese origins.

Gramsci's interest in Italian politics led him to tackle a key issue in the present-day discourse: the relationship between the Holy See and the national State. Additionally, he paid close attentio...

The role of the International Office of Catholic Education (OIEC) is to represent the Catholic education movement at the international level and help promote exchanges between Catholic schools and ...

The problems of intersex have received little attention from both Catholic Magisterium and theologians. Early in 2019, the Vatican Congregation for Catholic Education issued a document intended to ...

This essay traces the Vatican’s decades-long, worldwide, multifront war on what it has come to call “gender ideology” from its very recent incarnation in Donald Trump’s United States back t...

The complexity of the effects of the 1st World War brought important changes for the Roman Catholic Church as a whole and especially for its political and social influence. At the same time the efforts of the Holy See and the peace initiative of Pope Benedict the 15th played a determining role creating the new legal fundaments of the international relations in the second half of the 20th century.

In recent years, the Holy See has been accused of violating its human rights obligations because of acts of sex abuse by the Catholic clergy. Such accusations are based, in various ways, on the authority of the Holy See over the clergy. The Holy See is often referred to as a state and its obligations as state obligations. UN treaty bodies understand that the human rights obligations of the Holy See, as a treaty party, are of a legal––not moral––nature and apply extraterritorially, i.e., beyond the territory of the Vatican City State. The notion of state jurisdiction is, therefore, applied to the Holy See in the same way as to any other state. UN treaty bodies implicitly conclude that, for the purpose of human rights responsibility, the crimes of the clergy must be attributed to the Holy See and that anyone under the religious authority of the Holy See is under its state jurisdiction. However, a closer examination of the nature of the Holy See and its authority under international law, church doctrine, and church law paints a more complex and nuanced picture, where it is hard to describe the clergy as state organs or religious authority as state jurisdiction. Still, there are reasons to understand that certain acts and omissions of the Holy See in the context of the sex abuse crisis can be characterized as violations of its positive obligations of conduct.

Using archival documentation, this article discusses the beginning of the first grand international aid mission of the Catholic Church (1922–23), undertaken to assist the starving children of Bolshevik Russia. Under the auspices of the American Relief Administration (ara), the Papal Relief Mission to Russia fed approximately 158,000 persons a day. The pivotal figure between American Catholics and the Roman Curia, and subsequently between the Vatican and the Bolsheviks, was Edmund Aloysius Walsh, S.J., founder of the first us school of diplomacy, at Georgetown University. Walsh served as papal emissary in charge of this mission, which, among other duties, entailed liaising with the ara, keeping the Vatican informed, and negotiating with the Bolsheviks regarding the church’s position within a communist society. Walsh’s experience provides a firsthand view of the “Bolshevik world” and insight into the manner in which the Bolshevik Revolution was understood by the Vatican. The actions of the protagonists (Włodzimierz Ledóchowski, Jesuit superior general; Pietro Cardinal Gasparri, Vatican secretary of state; Mgr. Giuseppe Pizzardo, Vatican substitute secretary of state; Col. William Haskell, director of the ara’s Russian Relief Program; Mgr. Lorenzo Lauri, apostolic nuncio to Poland; and Walsh), are revealed through their own words, which show the difficulties encountered within both the Christian and Bolshevik spheres and clarify that common objectives were often shared only in appearance. Notwithstanding the good will that the mission’s success earned for the Vatican, the attempt to establish diplomatic relations was destined to fail, due in large part to the events narrated herein.

Dentre os principais conflitos religiosos presentes no Brasil, as dificuldades de relação entre católicos e pentecostais ocupa um lugar relevante neste cenário, por se tratarem das duas maiores tradições cristãs do país. Assim, esta pesquisa possui como objetivo apresentar algumas questões fundamentais sobre o diálogo católico-pentecostal no Brasil. Primeiramente, busca-se compreender como se configura atualmente o catolicismo e o pentecostalismo, alvos desta pesquisa, pois são os sujeitos deste diálogo. No segundo momento, faz-se uma análise da Comissão de Diálogo Católico-Pentecostal do Vaticano em relação à realidade brasileira, focando nas dificuldades existentes entre católicos e pentecostais para que se estabeleça um diálogo ecumênico.

This study presents the life and work of the Belgian geologist and professor of dogmatic theology Henry de Dorlodot (1855–1929). The author of this study presents the life of this thinker and highlights his active participation in the World Darwinist Congress in Cambridge in 1909. Dorlodot published his work about the evolution of fauna and flora from the point of view of Catholic Orthodoxy in 1921. This was the reason for an investigation by the Pontifical Biblical Commission, followed by one from the Holy Office. Dorlodot did not publish this intended book about human evolution during his lifetime. After the discovery of the original manuscript, the book came out in 2009. This work contains a number of inspirational ideas. Dorlodot’s thoughts are based on the Tomistic concept of the relationship between the soul and the human body. Based on this theory, he argues that the fetus has been ensouled during the process of evolution at a certain moment in the body of the still inhuman mother, and thus the first human was born. His thesis wherein the first man was an ancestor for both, today’s humans and the Neanderthals, is also of interest. Dorlodot´s case probably entailed a breaking point, since at this time no one had been investigated by the Vatican authorities for having an open minded attitude to the evolution of the human body.

En la ciudad de Lima, en el siglo XVII, abundaron los candidatos a la santidad. Uno de ellos fue Francisco del Castillo, perteneciente a la Compañía de Jesús. Como era habitual en esos casos, para favorecer su postulación, se escribió una hagiografía poco después de su muerte, a la que se agregaron otras tres a lo largo del tiempo. En este artículo analizamos la imagen del sujeto que crearon y recrearon esas obras, las características de ellas, los objetivos que perseguían y la incidencia que tuvieron en la causa de beatificación del candidato. Esto en el marco de las políticas de santidad que, por una parte, postulaba la provincia peruana y, por otra, la Santa Sede.

In July 1977, 50,000 Christians from different backgrounds and traditions converged on Kansas City to participate in the Conference on Charismatic Renewal in the Christian Churches. Catholic charismatics played a key role in its organization, relying on all their ecumenical contacts built since the origins of the Catholic Charismatic Renewal (CCR) in 1967 at Duquesne University in Pittsburgh (PA). If the Kansas City conference represented the zenith of a shared unified vision for all charismatic Christianity, it also showed the emergence of the crisis which affected Catholic charismatic communities and their connection with Rome. This paper will explore U.S. Catholic charismatics’ relationships with other Christian denominations and groups in the initial development of the CCR, particularly in structuring Catholic charismatic communities, and their ecumenical perspectives in the tension between needs for legitimization (by the Vatican) and needs for self-expression.

This article deals with changes in the devotional practices of the Grey Nuns of Montreal in the context of the Second Vatican Council. This apostolic Congregation, active since the 18th century, has preserved the prayers and devotions instituted by its foundress, Marguerite d’Youville, in its daily religious practice. Under the effects of the decree Perfectæ caritatis and the motu proprio Ecclesiae Sanctæ, the general chapters of the ad experimentum period became the theatre of exchanges and debates around this heritage. Between the desire to adapt and the fear of losing popular and spiritual traditions, these consecrated women testify to their ability to make choices, to make necessary changes, and to preserve a delicate balance between the past and the present in their lived religion.

In 1853 an important step in the development of the Roman Catholic Church in the Netherlands was set. On initiative of the Vatican and despite vehement resistance of the orthodox Protestant part of the population (known as the April-movement), the episcopal hierarchy in the church was restored. By choosing Utrecht in the heart of the protestant Netherlands and not Den Bosch in the Catholic South of the country as the seat of the new archbishop, the Vatican practised an offensive, national strategy. Unintendedly, the Papal choice for Utrecht contributed to the later on development of the non-territorial, personalistic solution for the Dutch multicultural society at that time: the verzuiling.

In light of the decrees issued by the President of the Council of Ministers to combat and contain the spread of Covid-19, the Catholic Church in Italy worked with the civil authorities to ensure that gatherings in church settings would not increase the risk of infection. The purpose of this paper is to provide an in-depth analysis and assessment of the measures taken by ecclesiastical authorities – the Holy See, Italian Episcopal Conference, Regional Episcopal Conferences, Diocesan Bishops – within the intrinsically flexible framework of ius Ecclesiae, enabling solutions that would avoid gatherings while also ensuring full freedom to enact the salvific mission of the Church, which is expressed above all in the liturgy and the sacraments. Ante los decretos del Presidente del Consejo de Ministros para abordar y contener la propagación del Covid-19, la Iglesia católica en Italia ha cooperado con las autoridades civiles para evitar que las actividades eclesiales de reunión pudieran aumentar el riesgo de transmisión de la infección. El artículo pretende llevar a cabo una exploración y una evaluación de fondo de las diferentes medidas adoptadas por las autoridades eclesiásticas –Santa Sede, Conferencia Episcopal Italiana, Conferencias Episcopales regionales, Obispos diocesanos– a la luz de la elasticidad intrínseca del ius Ecclesiae, estructuralmente capaz de diseñar soluciones adecuadas para evitar las aglomeraciones de personas, asegurando al mismo tiempo la plena libertad en el ejercicio de la misión salvífica de la Iglesia, que se expresa sobre todo en la liturgia y en los sacramentos.

U radu se obrađuje problematika uređenja dušobrižništva za katolike istočnog obreda, odnosno za grkokatolike u Bosni i Hercegovini u vrijeme Austrougarske Monarhije s naglaskom na ulozi nadbiskupa Stadlera u rješavanju tog problema. Većina grkokatolika u BiH za vrijeme Austrougarske Monarhije bili su doseljenici Rusini iz Galicije. Rad je podijeljen u osam poglavlja u kojima se problematika obrađuje od prvog pokušaja uređenja grkokatoličkog dušobrižništva na razmeđu 19. i 20. stoljeća do njegova konačnog uređenja imenovanjem generalnog vikara za ovdašnje grkokatolike (1910.), odnosno uspostavom Apostolske administrature (1914.) sa svim problemima koji su pratili taj proces. Glavni akteri u rješavanju te problematike bili su nadbiskup Stadler i austrougarska administracija., The author analyzes circumstances and processes regarding the organization of pastoral care for the Greek-Catholic believers in Bosnia and Herzegovina during the times of the Austro-Hungarian Monarchy. Special attention is put on the role of archbishop Stadler regarding finding the solution to this issue. Greek-Catholic Rusyns immigrated to Bosnia and Herzegovina at the end of the nineteenth century. According to the official Austro-Hungarian records in 1910, there were 8000 inhabited in Bosnia and Herzegovina. This article is divided into eight chapters. In the first chapter, the author describes the first attempts to arrange pastoral care for the Greek-Catholics at the turn of the nineteenth and twentieth centuries, and the problem of the jurisdiction over the Greek-Catholics in Bosnia and Herzegovina. The second chapter contains a description of the mission of Andrej Schepyzki, archbishop of Lviv, who in 1902 has visited Greek Catholics in Bosnia and Herzegovina. In the author of the third and fourth chapters analyzes the endeavors of archbishop Stadler regarding this issue. Namely, Stadler wanted to establish a Greek-Catholic bishopric, or at least an Apostolic administration in Bosnia and Herzegovina. Such a solution demanded cooperation and agreement with the Austro-Hungarian administration. Still, though the Austro-Hungarian administration was not against Stadler’s idea, they objected it because of political and financial reasons. The fifth chapter discusses the question of jurisdiction over the Greek-Catholics in Bosnia and Herzegovina, and this issue was solved by decree of the Holy See, according to which jurisdiction over them was assigned to the local ordinary of the Roman liturgy, and not to the Greek-Catholic bishop in Križevci. In the sixth chapter, the author elaborates the negative reaction of the local Greek-Catholics to the decree of the Holy See, and Stadler’s efforts to adequately solve this problem together with the Austro-Hungarian administration. The Holy See and archbishop of Lviv Scheptyzkyj were adequately involved in these processes and a compromising – but temporary – the solution was achieved when J. Žuka, Rusyn Greek-Catholic priest, was appointed to the position of general vicar of the Roman rite bishop in Bosnia and Herzegovina. Later in 1914, this issue was finally solved by establishing the Apostolic administration in Bosnia and Herzegovina. With this solution problem of priests, who would perform pastoral care, was resolved by bringing more Greek-Catholic priests from Galicia, and this issue is described in the last two chapters of the article.

U članku se govori o utjecaju odluka Drugoga vatikanskoga koncila na djelovanje Katoličke crkve (Barske nadbiskupije i Kotorske biskupije) u Crnoj Gori. Ekumenizam, ili borba za ujedinjenje kršćanskih crkava, bio je jedan od glavnih zaključaka toga koncila. Ekumenska politika došla je do izražaja u drugoj polovini šezdesetih godina i imala je važnu ulogu u aktivnostima Katoličke crkve u Crnoj Gori. Na taj se način pokušala približiti Srpskoj pravoslavnoj crkvi, a zatim i Islamskoj zajednici i nametnuti im svoje stavove. To je dovelo do intenziviranja vjerskoga života, do novih odnosa između vjerskih zajednica i socijalističkoga režima i do promjena u međunacionalnim odnosima. Ta politika odrazila se i na unutrašnje odnose u Barskoj nadbiskupiji i Kotorskoj biskupiji. Članak je nastao na temelju prvorazrednih arhivskih izvora iz fonda Republičke komisije za vjerska pitanja Crne Gore., The ecumenical initiative of the Catholic Church was one of the main outcomes of the Second Vatican Council. Ecumenism aimed for the unification of Christian churches, partnership with other religious communities, and a conciliatory relationship with the socialist regime. In this period, the traditional tolerance between religious communities was practised and the Church established relatively good relations with the government of Montenegro. This is why the Catholic Church in Montenegro embraced ecumenism, which was expressed through the work of the Archdiocese of Bar and the Diocese of Kotor. The Archbishop of Bar, Aleksandar Tokić, and the Apostolic Administrator of the Diocese of Kotor, Gracija Ivanović, made a personal contribution to this initiative. They established close ties with the Orthodox Metropolitan of Montenegro and the Littoral, Danilo Dajković, and the President of the Islamic Community (IC) in Montenegro, Šukrija Bakalović. They succeeded in engaging the Orthodox and Islamic leaders in Catholic religious celebrations, while the Catholic priests attended the religious celebrations of the Orthodox and the Muslims. The Montenegrin authorities had their representatives participate in these ceremonies too. This was all prompted by Catholic ecumenism, while the ecumenical strivings of the Catholic Church in Montenegro were also encouraged by the Vatican, i.e. the highest representatives of the Holy See and Pope Paul VI. The ecumenism of the Catholic Church in Montenegro had special features. It was of pro-Yugoslav orientation. It respected the religious, national, and traditional characteristics of Montenegro, and aimed for a partnership with the socialist regime. Archbishop Tokić and Administrator Ivanović also felt a strong attachment to Montenegro and Yugoslavia, and therefore cultivated a genuine friendship with the Orthodox and the Muslim population. Despite the sincere efforts and initial enthusiasm, their ecumenism failed because the Serbian Orthodox Church (SOC) in Montenegro did not accept such politics of the Catholic Church. The SOC was willing to maintain good relations and promote the traditional inter-religious tolerance, but no more than that, because it thought that the Catholic Church’s ecumenism was just a new attempt to impose its dominance. This ecumenism failed to achieve unity or the unification of Christians and churches, though it did succeed in strengthening and expanding interfaith cooperation and dialogue between Catholics and Orthodox Christians in Montenegro. Therefore, this policy can only be conditionally called ‘ecumenical’. The Islamic Community accepted a call to strengthen inter-religious dialogue, but it also produced limited results. It was based solely on the contacts between the religious leaders.

In 1925 the Vatican Missionary Exhibition took place, presenting thousands of objects sent by Catholic missions around the world. Resulting from substantial efforts by the Church, the exhibition had a significant public impact, with an estimated one million visitors. It marked a critical moment in the international affirmation of the Church, as well as the reformulation and expansion of its missionary policy in the aftermath of the Great War. Catholic missions and congregations in the Portuguese colonial empire participated in the exhibition. This article focuses on the Angolan case, where the Congregation of the Holy Spirit was the main protagonist of Catholic missionisation. I examine the organisation process, the circulation of norms and objects across imperial borders, and their exhibition at the Vatican. I discuss the tensions between the pontifical message and Portuguese missionary politics, as well as the intermediary position that the Spiritans occupied.