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The article offers information about the shape and content of the apology that Pope Francis should offer to the Indigenous Peoples of Canada. It mentions that how Indigenous children were taken from their homes and separated from their parents and grandparents. It discusses that how many children suffered physical, sexual, psychological, emotional, and spiritual abuse.

Alexander I is remembered as an early second-century bishop of Rome, although modern scholarship rejects Rome having a sole bishop at this stage. The fifth-century Martyrologium Hieronymianum reports, under 3 May, Eventius, Alexander, and Theodolus as buried outside Rome along Via Nomentana, who, by the time of the later Passio sancti Alexandri and Liber pontificalis in the sixth century, had become identified as the second-century Roman bishop and two of his clergy, although they were most probably fourth-century local martyrs. In the second half of the eighth century, Paul I brought the remains of many saints within the city walls to protect them from Lombard desecration. Since Alexander appears in the procession of saints that decorates Santa Maria Antiqua, commissioned by Paul I, one could conclude that he was important to Paul and that he was responsible for relocating his remains. Stored in the Sancta sanctorum, some of the relics were distributed to Santa Prassede, Santa Sabina, and San Lorenzo in Lucina in the ninth century. From the ninth century, relics of Alexander I were distributed further afield. They became part of spiritual gift exchanges that brought benefits both to giver and receiver. Why particular relics were given to particular recipients is unknown, but it is suggested that the hagiography of Alexander as a resister of imperial authority might have played a part in the selection of relics process. [ABSTRACT FROM AUTHOR]

Copyright of Revista de la Facultad de Trabajo Social. Universidad Pontificia Bolivariana is the property of Universidad Pontificia Bolivariana 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.)

This article compares the accounts of Pope Innocent IV's death in Salimbene de Adam's „Cronica" and Matthew Paris' „Chronica Majora", focusing on the narrative strategies employed to ascribe a good or a bad death to the deceased through the depiction of his final hours. Each chronicler attributed different misdeeds to the pope, for which he was punished by his death. The results of this comparison suggest conclusions about the chroniclers and their works, the contemporary assessment of Pope Innocent IV, and descriptions of papal deaths in historiography. [ABSTRACT FROM AUTHOR]

The article "The Trinity in the saints: the Trinitarian life of Isabel and Itala" talks about the experience of mystical visions of the Holy Trinity by saints such as Ignatius of Loyola and Faustina Kowalska. The article presents the examples of Saint Elizabeth of the Trinity and Blessed Itala Mela, who fully lived the Trinitarian vocation and are proposed as examples of life for all Christians. Elizabeth of the Trinity was beatified by Pope John Paul II in 1984 and canonized by Pope Francis in 2016. The text talks about the life of Elizabeth of the Trinity and her relationship with the Trinity. Elizabeth seeks to hide in God and contemplate His greatness. She sees the Virgin Mary as a model of a life immersed in the Trinity. The Trinity transforms the soul in which it dwells, making it more similar to itself. Elizabeth desires to be a praise of the glory of the Trinity and finds in God companionship, joy, and a sense of life. Her Trinitarian vocation leads her to proclaim this mystery to others and to live in communion with other souls. The text also talks about the spiritual experience of Blessed Itala Mela, who experiences the presence of the Trinity in her soul and commits herself to spread this mystery. Both women live a life of communion and appreciation for each person, inspiring other saints to follow their example. The text highlights the importance of spreading the dogma of Trinitarian indwelling and living according to this truth, and concludes that all Christians are called to live in communion with the Trinity. [Extracted from the article]

The retired Pope Benedict XVI has passed away at the age of 95. His life's work and farewell are being discussed on various websites. The Philosophical-Theological University (PTH) St. Pölten has been closed after 231 years. The right to stream religious services has been extended until 2024. There will be a new edition of the Gospel starting in January 2023, and the fourth volume of the Lectionary has been published. Various projects and events related to the Catholic Church in Austria are being presented, including a new "Encounter and Welcome Space" at the Mariendom in Linz and a nationwide Bible Week for January 2023. Information is also provided about responsive psalms, biblical courses, and other events organized by the Bible Society in Vienna. [Extracted from the article]

The present paper discusses the attitude of Bohemian ecclesiastical circles towards the papal monopoly of the canonisation and translation of saints. Three cases known from sources dated to the first half of the twelfth century are analysed, all pointing to widespread adoption in the Bohemian Church at a relatively early date of the view that both the canonisation of new saints and the translation of those already recognised required papal approval. The issue is discussed against the wider background of contacts between Bohemian ecclesiastical elites and Rome, as well as Germany. It was the influence of the German Church, where the notion of papal monopoly of the canonisation and translation of saints was widely accepted early on, that provides the key to understanding the phenomenon in Bohemia. [ABSTRACT FROM AUTHOR]

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 made an Apostolic Journey to Canada, where he apologized for the abuses committed by the Catholic Church against indigenous communities. During his visit, the Pope expressed his outrage and shame over the accounts of abuse and the discovery of unmarked graves of indigenous children in residential schools. The Church in Canada has faced other horrors committed in the past, such as sexual abuse against children, and has taken steps to address these issues. During his visit, the Pope emphasized the importance of memory and respect for indigenous culture, and offered apologies for the Church's role in the "cultural genocide" of the assimilation policies of residential schools. He also highlighted the commitment of the Church and local Catholic communities to accompany indigenous peoples in their healing process. [Extracted from the article]

In this short essay Author deals with the experience of the Roman Catholic Church in Hungary after the year 1945. In the introduction one finds a synthesis of the years after the WWI, and the sketch of the consequencies of the WWII. The statistics of the faithful are to be find in the years 1949 and 2001, the changed diocese' border and the administration of the dioceses after the changeing and shrumping state borders. In the lack of Concordate, after the regime of „Apostolic King", the appointment of the bishops by the Pope happened according to the both „intesa semplice"s of 1927 and 1964. The communist take over changed the religious landscape, the Catholic Church was on the defeat of human rights until Cardinal Mindszenty was in office in the years 1945 - 1948. The Communists secularized the Scholar System which was 50 % Catholic (see table). Between the years 1948 and 1986 the number of youth catechized was shrunken onto 5 - 7 %. Religious order were closed and the members were persecuted (see table). Some of them, as Norbertines (California), Benedictines (California, Brazil, Bavaria), Cistercians (Texas), Franciscans and Piarists (USA) could establish some foundations in the West. Catholic press was suppressed and only some press was tolerated in vigilated liberty (see table). There ist a list of priests and sisters killed and/or persecuted (see table). There is a statistics of the seminarists the same. The political opposition was partly on religious base. Vatican diplomacy could arrange only the appointment of bishops. In the eighties the normalization was on the way, the diplomatic contacts with the Holy See was possible only after the year of Annus mirabilis (1989), in 1990. In the conclusion Author cites the words of the Norbertine Abbot Eugene Horváth: „we were condamned to death, but we are alive". Pope John Paul II, during his pastoral visit in 1996 asked the wind of the Holy Spirit onto the Church in Hungary. [ABSTRACT FROM AUTHOR]

Copyright of Rouya Turkiyyah is the property of Insight Turkey 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.)

In it, the author sees John Paul II's mission as one of raising the consciousness of the millions of people who saw and heard him and in reminding them of their (and Poland's) distinctive national character and Christian heritage. Pope John Paul II made nine visits, or pilgrimages, to his homeland of Poland during his momentous, twenty-six-year leadership of the Roman Catholic Church that began in October 1978. James Ramon Felak, The Pope in Poland: The Pilgrimages of John Paul II, 1979-1991 (Pittsburgh: University of Pittsburgh Press, 2020), 325 pp., photographs, notes, bibliography. [Extracted from the article]

The Humanitas magazine was founded in January 1996 at the Pontifical Catholic University of Chile as a result of Pope John Paul II's visit in 1987. The objective of the magazine is to address current issues from a Catholic perspective and contribute to the recovery of human meaning. Since its creation, the magazine has reflected the teachings of the Magisterium and has promoted the mission of evangelization and the dialogue between faith and reason at the university. In 2022, the magazine celebrates its 100th issue, standing out as a widely sought-after medium for reflection by universities, dioceses, and think tanks. [Extracted from the article]

This article is a study of the Edinburgh‐based anti‐Catholic organisation, the Scottish Reformation Society, in the immediate aftermath of the 1850 restoration of the Roman Catholic hierarchy in England and Wales, commonly known at the time as the papal aggression. The papal aggression sent shockwaves throughout England and was viewed by Protestants as an illegal attempt to overthrow Britain's civil and religious liberties by Pope Pius IX. Despite in practice only affecting England, the restoration also had a dramatic impact in Scotland, resulting in thousands of parliamentary petitions and sporadic bouts of communal violence. The Scottish Reformation Society, led by the controversial Free Church of Scotland minister James Begg, was at the forefront of this Scottish Protestant response. The society was dominated by Scotland's Presbyterian dissenters, particularly members of the establishmentarian Free Church. The Free Church had formed out of the 1843 Disruption in the Established Church of Scotland, a momentous politico‐ecclesiastical event which highlighted divisions between the British state and its Scottish church, the national kirk and dissent, and pro‐establishment and voluntary ecclesiologies. By focusing on the influence of a major Scottish anti‐Catholic society during a turbulent period for British Protestantism, this article examines the gulf between the rhetoric of national Protestant unity and the reality of national, ideological, and denominational divisions within mid‐nineteenth century Protestantism in the United Kingdom. It builds on existing research to highlight the various ways in which the anti‐Catholic movement was fractured on denominational lines and reflected the wider tensions of Scottish ecclesiastical politics in the years after the Disruption. [ABSTRACT FROM AUTHOR]

The official international travels pursued by the popes elected in the 21st century have common aspects but also some differences, in line with each pontiff's profile and life trajectory. This text aims to comparatively analyze the changes that took place between 2005 and 2019, comprising the entirety of the pontificate of Benedict XVI and most of pope Francis. The process of secularization experienced by the West and the valorization of the Catholic doctrine, always present in the life of the theologian Joseph Ratzinger, was felt during his travels as pope. Likewise, the concern with social exclusion and the intricacies of politics, so predominant in the episcopate of Jorge Bergoglio, were and are very present issues in the current pope's travels. Making use of statistics, formal appointments held and speeches delivered during their Apostolic journeys, this analysis results in a small contribution to the clarification of the dynamics involving Catholicism and its relationship with the modern world. [ABSTRACT FROM AUTHOR]

In this article, I approach the issue of temple visits by Zoroastrian women living in the USA. I analysed the field material in terms of the motivations and circumstances of these visits. The analysis showed that the women visit both Zarathushtrian places of worship in the immediate area, as well as those located further away, including in their old homelands, although they valorise them differently and motivate the need for such visits differently. Some perform religious practices at temples of other religions. [ABSTRACT FROM AUTHOR]

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.)

Visitors to the ruins of Ur venturing into the residential area south of the ziggurat and royal cemetery are confronted with a reconstructed "House of Abraham" (fig. 1), named after the city's most famous putative resident. It is not clear who decided that this particular structure was the ancestral home of the patriarch, but it was certainly not Sir Leonard Woolley, who closed his celebrated excavations here in 1934. While he was convinced that this city was indeed the Ur of the Chaldees of the Bible—a claim that has not gone unchallenged—and even wrote a book postulating that the Old Babylonian houses here shed light on the origins of Yahwistic religion (Woolley 1936), he doubted that archaeology could ever link Abraham to a specific artifact or building. The massive brick structure one sees today was actually erected only two decades ago to promote tourism in anticipation of a papal visit that was delayed until March 2021. It was built on the ruins of half a dozen individual houses that Woolley had excavated in the area he called AH, generally following their ground plans but connecting the units with doorways to create a single edifice many times larger than any private residence of the early second millennium BCE (fig. 2). If the idea of naming this new creation after Abraham was to promote tourism, it has been a success: Among the thousands who visit Ur every spring, some even come to pray in these rooms, ignoring all warnings that the association with the family of Abraham is suspect. Drone image of Ur facing northward, House of Abraham in foreground and ziggurat in the background. Photograph by Berthold Einwag. Woolley plan (in red) on drone image of modern reconstruction of "House of Abraham." In the reconstruction internal doors were used to join separate houses into one large structure. The geometry does not match precisely. Drone photograph by Berthold Einwag. [ABSTRACT FROM AUTHOR]

An examination of the views of Poland's Communist regime on the June 1979 visit of Pope John Paul II to his native land, based on reports from government (Office of Confessional Affairs), party (Administrative Division of the Central Committee of the Polish United Workers Party), and security (Interior Ministry) analysts, as well as the official press. On the one hand, the analysts presented evidence and arguments that depicted the papal visit as a success for Communist Poland, highlighting any words or actions by John Paul that purportedly served its interests. This was reflected in the government's public position on the visit. On the other hand, behind-the-scenes, analysts duly noted those words, deeds, and omissions by the Pope that the Communist authorities found disturbing. Overall, the article shows a regime eager to find positive things to say about the papal visit, but also cognizant that the Pope is doing much that runs against its interests. It also shows a Pope able to give his Communist hosts enough positive material so they can justify his visit in the face of skepticism from the Soviet Union and others, while at the same time adeptly presenting challenges to the regime on a number of fronts. [ABSTRACT FROM AUTHOR]

Sanctuary on Marian Hill in Levoča is undoubtedly one of the most important Marian Shrines in Slovakia. Especially in the last four decades, it has received more attention not only in Slovakia, but also in Europe and Worldwide. In 1984 it was declared as Basilica Minor, in 1995 it was visited by Pope John Paul II, in 2005 it was included in the European Marian Network association and in 2019 it hosted members of the European Marian Network on the occasion of their seventeenth regular session. The European Marian Network links twenty Marian Shrines the same as the number of decades in the Rosary. The best known Sanctuary of almost each European country was chosen - also The Sanctuary of Our Lady of the Visitation in Levoča. The Sanctuary Rectors and Animators meet each year at regular sessions to know each other better and to understand better the needs of the millions of pilgrims or visitors. In the sketched context, the article presents the Marian Hill in Levoča focusing on its active presence among twenty most important Marian Shrines in Europe in 2005 - 2019 (presents its latest and rather global history). [ABSTRACT FROM AUTHOR]

The article informs about changes and innovations at the Brigham Young University Jerusalem Center since 1930 with a portfolio that included the university's international and undergraduate programs. Topics include the construction of the Center may have been an assignment from the First Presidency; and experience of several visit to Jerusalem on the occasion of the dedication of the Orson Hyde Memorial Garden.

We investigate the impact of papal visits to Italian provinces on abortions from 1979 to 2012. Using administrative data, we find a 10–20% decrease in the number of abortions that commences in the 3rd month and persists until the 14th month after the visits. However, we find no significant change in the number of live births. A decline in unintended pregnancies best explains our results. Papal visits generate intense local media coverage, and likely make salient the Catholic Church's stance against abortions. We show that papal visits lead to increased church attendance, and that the decline in abortions is greater when the Pope mentions abortion in his speeches. [ABSTRACT FROM AUTHOR]

In late October 1515, the government authorities of Siena were busy preparing the city for the visit of Pope Leo X de' Medici, expected in the middle of the following month. Palaces were requisitioned to house the pontiff and his entourage, while artists set to work to create the ephemeral architectural elements for a grand all'antica triumph through the streets. Under the supervision of Vannoccio di Paolo Biringucci, artists of the caliber of Domenico Beccafumi and Sodoma worked on arches and other accessories. On the eve of the visit, the pope altered his itinerary and bypassed the city. Tapping a series of unpublished documents, this article discusses the preparations for the visit and explores the reasons for its failure, which were ultimately political, as the de facto signore of Siena, Borghese Petrucci, failed to reach a diplomatic agreement with the Medici pope. We are much aggrieved because the provisions for the route through Siena were almost entirely in place and well ordered … and we have no idea what to do about it, as there is no way we will be able to prepare things for this new route in time. [ABSTRACT FROM AUTHOR]