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Within the papal encyclicals (exhortations) ranging from Leo XIII (1878) to Pope Francis (2013), concern for authority in general and for obedience and duty, in particular, is in decline. This longterm trend signals intra-ecclesial secularization at the elite level. A second negative trend supports this finding: textual indicators for Catholic uniqueness such as: Catholic, Doctrine and Pope have steadily lost prominence. Upwardly directed, the textual indicators for God, Jesus, Gospel, Spirituality and Love follow positive long-term trends. The traditional eschatological code, with its keywords sin, death, final judgment, heaven or hell, reaches only low levels of attention. Overall, there is an eschatological loss, where Heaven, due to a slower decline, wins over Hell. Christ the Inexorable Judge is retreating in favor of the loving Jesus and God as Love. The millennia-old process of civilizing God persists. Technically, the quantitative content analysis was carried out mainly with TEXTPACK. [ABSTRACT FROM AUTHOR]

The article discusses the authentic renewal of Benedictine culture through the comprehensive understanding of the liturgical movement. Topics mentioned include Dom Virgil Michel's view on the unity between liturgy and social action, Pope Emeritus, Benedict XVI expressing the importance of the unity in his Deus Caritas Est encyclical letter, and the liturgical movements that began in Europe.

Nowadays the problem of analysis of the inculturation process essence including its religious interpretation is rather interesting and it is the subject of the many scientists researches such as V. Vernadsky, P. Gurevich, A. Kolodnyj, V. Picha, A. Richinskyj, L. Filipovich, A. Flier, P.Yarocky and others. The discovering of inculturation of the christianity in John Paul's II encyclicals, "Fides of et of Ratio" ("Faith and mind") is the most important and perspective. The inculturation is not only a method of the cultural achievements capture and a process of envolving to the culture but as a result of this process too. In every cultural act a man creates himself through a culture, asserts himself as personality. So the inculturation includes a creative moment. Actually, the attaching to the culture gets the meaningfulness and imperativeness for the personality, helps him/her to harmonise practical and spiritual life, give the personality's contradictions the measured forms, helps the personality to direct his/her spiritually power potential into the creation, but not into the destructions. It is underlined that a important place in inculturation of the personality belongs to the components of spiritual culture, including the religion. The semiotists makes the analogy between the general structure of culture and a language so we can say that we have the right to make the same analogy between a culture and the religion which is based on a germination normative regular functions in the social cultural sphere of life. If a man dissatisfies a cultureal concepts which accepted in the process of inculturation he/she changes the direction of spiritual searches and turns to the forms of culture, which have an irrational religious spiritual nature. The spiritual freedom, being formed in essence of the cultural consciousness and represents a man's will to the spiritual improvement, orientated on the higher ideals of human being, declares about itself. The free spiritual "I" actively resists the hard pressure of the mastered social cultural orders. In the process of definiting on the higher stages of inculturation (as the result of own endless spiritual efforts, independent from the world) it understands the prospects of the further spiritual seachers. As we can see, the most important place in the inculturation belongs to the concepts of spiritual culture, including the religion. The processes of inculturation lead to the fact that a theologema becomes the special cultural and historical modification of mithology, in which causally value of the moral spiritual problems enter into the context of transcendent reality and overpeer to the absolute of God. The theologema of God defences the moral ethic norms of society, makes a man understand the own involvement to the harmonious foundations and higher moral senses of life. [ABSTRACT FROM AUTHOR]

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

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

Copyright of Scripta Theologica is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. 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 article presents the author's opinion about the implications of the 1930 papal decree or encyclical Casti connubii for sexuality within the context of Christian, particularly Roman Catholic, marriage. Among other topics addressed are the views of pope Pius XI expressed in the encyclical, Catholic doctrine regarding the use of birth control, and an argued connection between population control and what the author terms the science of reproduction.

Many papal encyclicals were not directly concerned about the appearance of European Union due to many historical, political and social contexts. The fundamental principles developed through several encyclicals from early 19th century to the present day reaffirmed the neutrality of the Church regarding to many forms of government. But the most important idea has its root in the restoration of the Christian principles in society. In a time of de-Christianization and secularism, the role of Church as the foundation of peace is also important to notice. It was considered that every modern democracy is the image of the revealed heart of the universal law of charity (Jacques Maritain). That is why between a supranational entity like the European Union and the Catholic Church should be a friendly and close relationship. A unite Europe has its roots in Christianity, especially in Catholicism. The soul of Europe is animated by religious principles. Whether we talk about Schuman or Adenauer, their Christian faith is the engine for their political success. After the Second World War, in Western Europe, the Christian democratic parties had a huge impact for the democratic governance. The socio-economic policies of these parties were anchored in Catholic social teaching. [ABSTRACT FROM AUTHOR]

Copyright of Excerpta et Dissertationibus in Sacra Theologia is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. 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 article discusses the position of the Catholic Church on the morality and disciplinary consequences of the use of birth control and the role of sexuality in marriage. Topics discussed include the role of the Roman institutions of the Apostolic Penitentiary and the Congregation of the Holy Office, as well as the papal encyclical "Casti Connubii," the role of birth control in the relationship between the Church and demographic and political changes, and the development of Church doctrine.

Copyright of Scripta Theologica is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. 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 article offers reflections by the interim general secretary of the World Council of Churches, the Reverend Professor Doctor Ioan Sauca, on Pope Francis' encyclical, Fratelli tutti, "On Fraternity and Social Friendship." Topics discussed include the Parable of the Good Samaritan, Christian virtue of love, and peaceful relationships between people.

El artículo presenta una reflexión del autor acerca de las influencias sobre la redacción de la encíclica papal "Humanae Vitae" y su perspectiva sobre la sexualidad humana. El autor hace mención de la influencia del moralista católico Marcelino Zalba sobre el Papa Paulo VI y reflexiona sobre lo dicho en la encíclica en cuanto a la separación entre la procreación y el acto conyugal.

Copyright of Vrhbosnensia is the property of Katolicki Bogoslovni Fakultet 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 author reflects on the origins of "Pacem in Terris," a papal encyclical issued by Pope John XXIII on April 11, 1963. He presents a background of the European integration and relates it to the creation of the papal encyclical. He compares the views of Popes Leo III and John XXIII on the Church's teaching on the modern state. He also argues that the papal encyclical is a coherent summary of Catholic teaching applied to the contemporary world.

This study is concerned with the relation between charity and Catholic Social Teaching, particularly from the perspective of their historical development and on the basis of magisterial documents. First, the historical development in both areas is presented. Firstly, their common biblical and historical roots, and then both areas are differentiated and described. Secondly, the relation between charity and Catholic Social Teaching in the encyclical Deus Caritas Est (2006) is presented, as well as its social-ethical aspects. Finally, some possibilities regarding the interaction of both areas in the social engagement of the Church are outlined. [ABSTRACT FROM AUTHOR]

Copyright of Veritas: Journal of Philosophy & Theology is the property of Saint Rafael Pontifical Major Seminary 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 article examines the historical, political, and ideological context of three papal encyclicals issued by Pope Pius XI in March 1937, namely "Mit brennender Sorge," "Divini Redemptoris," and Firmissimam Constantiam. The author suggests that the three documents should be interpreted as a unified response of the Catholic Church to totalitarianism and revolutionary politics, especially to National Socialism in Germany, Communism in the Soviet Union, and the revolution and civil war in Mexico. The relationship of the Church to politics and the state is considered, as are the role of Cardinal Eugenio Pacelli, the later Pope Pius XII, in drafting the encyclical concerning National Socialism and Pius XI's attitudes to social and economic materialism.

The article presents an analysis of the two papal encyclicals "Aeterni Patris" and "Fides et Ratio" by Pope Leo XIII. The author states that the encyclicals deals with the infliction of Thomist scholasticism and Thomism as an adulterated genealogy. He relates the history of neo-Thomism which is considered as the official theology and philosophy of the Catholic Church.

An essay is presented on the role of the book "Latin Vulgate" in the Roman Catholic Church in the advent of the Second Vatican Council. The author offers an analysis of book "Dei Verbum" and "Divino Afflante Spiritu" encyclical. He says that "Dei Verbum" confirms the authority of Vulgate which aims to develop and establish the doctrine. He adds that the encyclical letter deals with a variety of concerns relevant to biblical studies.

An essay on the theological belief one and the many, and the incorporation of human being in the Mystical Body with human society is presented. The author illustrates the interpretation of Aristotle of the one and the many philosophy based on his Book III of the "Politics." The author also discusses the claims regarding the supernatural life of the Mystical Body of Christ as portrayed by Pope Pius XII in his 1943 encyclical "Mystici Corporis Christi."

In his most recent encyclical, Caritas in veritate, Pope Benedict XVI states that there is a profound connection between life issues and social justice. For example, when solidarity is undermined by abortion, it is also undermined in the relationship between the rich and poor countries of this world and between one generation and the next--with, in addition, disastrous consequences for the environment. In the encyclical, Benedict XVI states this connection but does not develop it to any great extent. In this essay, the author expounds the connection, staying as close as possible to what the Holy Father himself says both in Caritas in veritate and elsewhere. [ABSTRACT FROM AUTHOR]

Copyright of HORIZONTE: Revista de Estudos de Teologia e Ciências da Religião is the property of HORIZONTE: Revista de Estudos de Teologia e Ciencias da Religiao 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 article discusses challenges posed to the Catholic Church and Catholicism by globalization in the early 21st century. It discusses the Catholic Church's doctrine of cooperation with social and governmental agencies as explained by the 2009 papal encyclical "Caritas in Veritate" by Pope Benedict XVI. The article examines what the author terms the Catholic Church's prophetic model approach toward social justice and economic justice in the early 21st century in an attempt to help create ethical financial and governmental visions for the world. The author argues that the Catholic Church was skeptical of globalization during the early 21st century.

The radical Catholic movement that takes its name from the Catholic Worker paper and the communities inspired by it has had an important influence on the life of the Church both in the United States, where it was founded, and elsewhere in the world. This paper looks at ways in which its distinctive theological vision and praxis can revive and focus the presentation and living-out of Catholic Social teaching in this country - particularly with regard to unconditional love for the poor, a commitment to pacifism, and a grounding of this work in Catholic sacramental and devotional life. [ABSTRACT FROM AUTHOR]

All the topics of the social encyclicals of Pope John Paul II focused on the human being, the human person and their destiny. Thus, he confirmed a logical and consistent unity between Christian anthropology and the correction of the 'anthropological error' of the contemporary trends of the social thought. The overthrow of communism was not so much the abolition of one of the totalitarian systems as it was a universal 'lesson in humanity'. Questions about the human condition turned out to be important; without them, the contemporary dispute on man would remain unresolved. The communist doctrine wrought permanent damage in the spiritual life of man, particularly by distorting human relationship with their own vocation, and the relationship between them and the community. Other roots of the 'anthropological error' can be identified by analyzing the development of modern ideologies of the West. They are primarily associated with the reductive approach towards the understanding of the human person and in the emphasis solely on the purely economic aspects. In a consumer society, people see themselves as products. Pluralism of ideas resulted in the blurring of the truth, confusion, and in making people easily opt for choosing illusions. The lack of a reference point in the form of the absolute (i.e. God) is becoming increasingly noticeable in the culture of the modern world. Humanistic values and ideas have to stand on their own merit -- a dangerous situation, since it exposes the social order to the risk of straying from its rightful path, and to self-segradation. The crisis of truth, expressed in the crisis of science, ideology, and faith, has caused existential emptiness and anxiety. John Paul II's response was to promote an integrated, full vision of man, including the human being's relation to God. [ABSTRACT FROM AUTHOR]

The article discusses attitudes within the central administration of the Catholic Church in the Vatican toward the constitutional changes that turned Austria from a democratic republic into an authoritarian state in 1933-1934. Focusing in particular on diplomatic reports sent from Austria by the papal nuncio, Enrico Sibilia, the author traces the development of Vatican perceptions of Austrian politics from the late 1920s onward. He focuses on several distinct aspects, including the impact of Austrian political developments on the 1931 papal encyclical "Quadragesimo anno," church attitudes to Austrian National Socialism, and church efforts to influence Austrian president Wilhelm Miklas.

A careful reading of Caritas in Veritate shows it to be framed and permeated by two principles. The first is that human persons in their consciences and deeds are the principal agents of economic and political life, whether directly in interpersonal relations or mediated through their work in and for institutions. The second is that human persons as citizens are best prepared to promote “integral human development” and “the common good” when they are urged on by charity or love that is lived in truth. In these respects Caritas in Veritate is a clear continuation of the line of thought that Benedict developed in his earlier encyclicals Deus Caritas Est and Spe Salvi, and before that in his theological writings as Joseph Ratzinger. Benedict's work thus underscores the need modern societies and political communities have for charity, and thus for faith and for hope. We explicate this aspect of Benedict's political vision throughout this essay, anticipating and beginning to respond to some objections to the thesis that politics even in a secular age requires theological virtues to flourish. [ABSTRACT FROM PUBLISHER]

In "The Contralife Argument and the Principle of Double Effect" (NCBQ, Spring 2011), Lawrence Masek tries to use the principle of double effect to show that natural family planning (NFP) is morally justified. This essay presents a summary explanation of the principle of double effect. It demonstrates that Masek wrongly applies the principle of double effect to NFP. It presents the teaching of the 1968 papal encyclical Humanae vitae with regard to NFP, and contends that to apply the principle of double effect to the case of NFP is not only incorrect but also contrary to teaching of Humanae vitae. Because Masek implies that NFP involves the (justified) permission of evil, his article also counteracts the efforts of the Catholic Church to promote the practice of NFP. [ABSTRACT FROM AUTHOR]

Copyright of Scripta Theologica is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. 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.)

It is notable how some papal social encyclicals have interchangeably used the terms 'common good' and 'human rights.' This article analyzes the papal common good teaching and its contemporary shift to include human rights. I also explore the differential nuances between the common good and the human rights. Human rights as advocated by civil societies are understood as arising from a conception of the nature of the human person. The common good has been expressed in practical ways through human rights, especially the right to work and receive a just wage. The papal social encyclicals are viewed here as relevant to our contemporary world where extreme capitalism and unrestrained consumerism have led to the accumulation of wealth and power in the hands of a few people. [ABSTRACT FROM AUTHOR]

This article discusses the relationship between the Catholic Church and the independence movement of the Spanish colonies in Latin American during the early 19th century. It examines the influence of Pope Pius VII and his successor Leo XII on papal support of the independence movements. The author describes the tenuous situation in which the papacy found itself during this time, in which foreign relations with the Spanish monarchy were strained. Papal encyclicals written by Pius and Leo related to Latin American independence are also analyzed.

In the received narratives of Anglican-Roman Catholic tensions in the nineteenth century, claims to a sacrificial priesthood are presented as an Oxford Movement development, and Apostolicae curae is treated as the ultimate Roman Catholic response. This article tells a very different story. Locating the origins of the preoccupation with sacrificial priesthood in the early nineteenth-century American Episcopal Church, and the central Roman Catholic response in the polemics of the archbishop of Saint Louis in 1841, the narrative is recast as an example of how theology done at the ‘margins’ affects the discourse at the ‘centres’ of ecclesial communities. [ABSTRACT FROM PUBLISHER]

The article provides an examination of the reception of Catholic activities in Argentina from 1891 to the early 1930s, with particular view to the efforts of Catholicism to Christianize society, an effort supported by Pope Leo XIII. Discussed was the papal encyclical sent from Rome to the Argentinian bishops, and how it was received in a growing time of tension because of socioeconomic hardships among the lower classes. The article also discusses that while some Argentinian Catholics saw the need to Christianize society to solve the problems, others saw socialism and anarchism as the primary blocks to solving social problems. This latter group also saw the need to offer solutions to material hardships.

Many different but related arguments developed in the Caritas in Veritate converge on one central, yet not clearly stated, conclusion or thesis: economic and business activities are 'incomplete'. This article will explore the above-mentioned 'incompleteness' thesis or argument from three different perspectives: the role, the practice and the purpose of economic and business activities in contemporary societies. In doing so, the paper will heavily draw on questions and, still not fully learned, lessons derived from the present financial and economic crisis. Caritas in Veritate provides an appealing moral framework in which many of these lessons take a deeper sense and a more comprehensive meaning. The notion of 'incompleteness' is applied here to economic and business theory and practice in the sense derived from Gödel's theorems. They state in terms of logical and mathematical demonstrations that no system of axiomatic statements can provide a proof of its own consistency. Such a proof requires the use of statements belonging to another (higher) level system. In the case of economics or business theory and practice these 'higher level' statements are value judgments. By stressing the importance of ethics and moral philosophy for daily life, Caritas in Veritate strongly reminds us that neither economy nor business are self-sufficient either in organisational and social, practical or moral terms. [ABSTRACT FROM AUTHOR]

The Encyclical-Letter Caritas in Veritate by Pope Benedict XVI suggests to advance towards a new conceptualization of the tenuous relationship between economics and ethics, proposing a ' new humanistic synthesis.' Where social encyclicals have traditionally justified policy proposals by natural law and theological reasoning alone, Caritas in Veritate gives great relevance to economic arguments. The encyclical defines the framework for a new business ethics which appreciates allocative and distributive efficiency, and thus both markets and institutions as improving the human condition, but locates their source and reason outside the economic sphere. It places a clear accent on the ontological connectedness of the economic and ethical dimensions of human action. It is the proper ordering of means towards the end of integral human development that allows mankind to leave a vicious circle of consumerism and enter a virtuous circle that applies the creativity fostered by markets. This vision implies a new model of business management that integrates considerations of vocation, purpose, and values at a theological level. [ABSTRACT FROM AUTHOR]

Copyright of Excerpta et Dissertationibus in Sacra Theologia is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. 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.)

There is much still to learn about the nature of fair trade consumers. In light of the Pope's encyclical Caritas in Veritate, this article sought to advance the current understanding by investigating the role of religion in fair trade consumption. In this study, fair trade consumers and non-consumers across many religions as well as the non-religious described their consumption of fair trade products as well as the use of their religious beliefs in their purchase behavior. It appears that the non-religious are slightly more inclined toward buying fair trade products. Of the religious observers studied, Buddhists have a greater propensity to buy fair trade. The relationship between religion and fair trade consumption is complex in that religious affiliation - group membership - alone is not enough to encourage members to buy fair trade; rather, it is the use of religious beliefs as a criterion in consumption behavior that linked religion to fair trade consumption. [ABSTRACT FROM AUTHOR]

This article chronicles the initiatives and actions of the Catholic Church related to canon law during the year 2010. It examines the statements made regarding Canon law, including Pope Benedict XVI's encyclical "Caritas en veritate," which comments on the state of justice, charity, and truth in the Catholic Church. The author analyzes other papal acts, such as the call for the reorganization of ecclesiastical jurisdictions. He also provides information on several ecclesiastical conferences that took place during the year, including the Conferencia Episcopal Española that modified various aspects of Church statutes.

Evangelicals at a recent conference responded to Pope Benedict's encyclical Caritas in Veritate, finding common ground on the theological framing of economics; the Christological and Trinitarian grounding of anthropology and communion; the extension of the notion of a restored imago dei into an understanding of development as vocation; and the renewal of civil society's varied institutions. But participants found Caritas in Veritate's responses to the financial crisis lacking. Evangelical critiques of the encyclical also concerned the relative inattention to the particularities of Scripture and the apparently unqualified enthusiasm for globalization and explicit endorsement of a world political authority. [ABSTRACT FROM AUTHOR]