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This study focuses on the functioning and political significance of the figure of the cardinal protectors of the Hispanic kingdoms in Rome at the time of the reign of Felipe II and Felipe III, based on the study of the documentation of the Spanish monarchy embassy to the Holy See, which is conserved in the General Archive of Simancas and in the National Historical Archive of Spain. The work here was not only to identify the different cardinals holding the role of protectors but also to highlight the mechanisms that supported their appointment, including the interim protectors and the vice-protectors or "pro-protectors". Moreover, this work explores the political and diplomatic role that cardinal protectors played beyond their official task, as, for example, the recommendation and presentation in consistory, to the Holy See, of the candidates proposed by the monarch capable to occupy an ecclesiastical vacant and benefit in the sphere of the monarch’s royal patronage.

Plantatio Ecclesiae is a particular term elaborated in missiology in the first half of the 20th century, and then used by the Vatican Council II in the decree on the mission activity of the Church Ad Gentes (1965) to designate the definition of mission and its goal, as well. From this perspective, it is believed that mission is not merely a question about converting souls and, therefore, bringing them to eternal salvation, but especially a “plantation of the Church” in the lands not yet touched by christian faith. Thus, mission is not only about individual salvation, but particularly about the formation of new christian communities comprised of indigenous people with their own hierarchical leaders, who live their own native values and culture contributing themselves for the local development and the good of their own society, enlightened by christian faith and strengthened by christian love. Being used to determine the ideal of a missionary parish in the Basic Orientation (Arah Dasar) of the Diocese of Surabaya 2020-2030, this term is important to be studied. This study tries to learn how the ideal of a missionary parish, seen from the perspective of plantatio Ecclesiae theology, could be realized by the Catholic Church of the Diocese of Surabaya in the years to come.

This article reflects the changes in the economic, social and political spheres in the process of global development. In the modern world, serious changes are taking place in the traditional system of society, which are a consequence of the growing role of corporations not only in the world economy, but also in politics. Transnational elites are being formed, influencing the economic and political processes in the world. Among the large transnational elites, the VATICAN group stands out, which has been operating for over 1000 years and is the largest financial and economic structure. The VATICAN Group has a wide-spread network of representative offices all over the world and has a significant impact on economic and political stability in various regions.

Pie XII, qui au début de son pontificat avait promu un rapprochement avec le fascisme, adresse, en décembre 1942, un appel aux fidèles afin qu’ils interviennent directement dans la vie collective en vue de la reconstruction d’une société chrétienne. Deux années plus tard, il désigne la démocratie comme une voie pour sa réalisation. Il pose toutefois des conditions précises, en particulier l’attribution au gouvernement ecclésiastique du choix de son personnel de direction. S’établit alors un équilibre – qui limitera toutefois le plein accomplissement d’un ordre démocratique en Italie – : l’Église assure l’adhésion populaire à la Démocratie chrétienne et cette dernière s’emploie à maintenir les privilèges garantis à l’Église par les accords du Latran de 1929. In December 1942, Pius XII, who at the start of his pontificate had promoted a rapprochement with fascism, called upon the faithful to directly intervene in collective life with a view to reconstructing Christian society. Two years later, he referred to democracy as a path for its realization. He nevertheless laid down precise conditions, in particular attributing to the ecclesiastical government the choice of its leading personnel. An equilibrium was thus established, one that would nevertheless limit the full realization of a democratic order in Italy : the Church would ensure popular support for Christian democracy while the latter would devote itself to maintaining the privileges guaranteed to the Church by the Lateran Treaty of 1929.

In 1978, in the Holy See, all communication took place thanks to the analogue techno­logy of text, sound and image recording. In the following years, the progress in computer science, made it possible to save any kind of data in the form of digital recording, so that one could collect data and transfer it to any place in an instant. Digitalization also ­allowed the Vatican to create a new model of communication with the modern world. This model was first based on the capabilities of computer networks and then on the Internet. It was first tested by the Holy See in Latin America. The experience of the Latin American Church’s Computer Network (RIIAL) was transferred to the Vatican, and then developed and proposed by John Paul II to the entire Universal Church. This model of digital communication would not have been possible without collaborators such as John Patrick Foley, Judith Zoebelein, Joaquin Navarro-Valls and a group of lay Catholics and clergy from Latin America. It was thanks to them that the Holy See began to communicate digitally through the World Wide Web and to use e-mail in a relatively short time since their invention. The present analysis concerns the creation of a digital model of communication during the pontificate of John Paul II (1978–2005).The inclusion of social media in the communication model of the Vatican, took place during the successors of the Pope from Poland.

The innovation introduced by Vatican Council II about the research on marriage led great changes in the 1983 edition of the Canon Law of the Catholic Church. The former 1917 Canon Law the purpose and the essence of marriage lacked well-defined boundaries; indeed, the two concepts were often confused. Marriage was only viewed as a contract with a purpose. The personalistic vision developed by the Vatican Council introduced a new conception of the essence of marriage. Marital love became the centre of married life while the path of the spouses in married life is seen as a spiritual and factual growth in love. In full compliance with the conciliar teaching, the post synodal Apostolic Exhortation Amoris Laetitia of Pope Francis confers to “elementum amoris” a historical connotation, a present and a future in the growth of family and matrimonial life. Marriage becomes fulfilment of God’s plan for man.

The Kingdom of SCS and the Holy See established diplomatic relations in March 1920. The Holy See accepted the new country with hostility and hesitation. The nuncio monitored not only the state’s religious policy but also the political atmosphere. He wanted to achieve unity among Roman Catholics in the civil and political spheres. The authorities of the Kingdom of SCS emphasized the need to maintain religious unity as the primary motivation in preparation for the concordat negotiations. Meanwhile, the Roman Catholic Church hierarchy dissatisfied with the state’s religious legislation asked the Holy See not to sign a concordat until their conditions were met. Much of the controversy during the talks concerned government ownership of church land, the establishment of religious orders, and the appointment of bishops. The negotiations were postponed with the intention of being continued. The 1925 talks did not achieve the goal but helped to define certain issues.

The author sets the goal to study the nature and system of regulation of relations between the Holy See and the European Union, as well as to odentify the main problems and trends in the further development and improvement of the legal regulation of these relations. The paper examines historical and theoretical aspects of the legal status of the Vatican, issues related to the participation of the Holy See in the European integration. The author analyzes a number of agreements concluded between the Holy See (Vatican) and the European Union in various fields, examines the role and place of the Commission of Episcopal Conferences of the European Union (COMECE) as one of the instruments of influence of the Holy See in the EU. Based on the results of the study, the author concludes that the Holy See has a fairly wide range of means not only for the successful development of bilateral relations with the European Union, but also for exerting a certain impact on both the external and internal EU policies in various fields. The system of legal regulation of relations between the Holy See and the European Union is quite developed and covers a diverse range of issues in the economic, political, socio-cultural and other spheres.

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...

The article analyses the Resurrection of Christ, a fresco commissioned from Pinturicchio by Pope Alexander VI in 1492 as part of his project to renovate the Borgia Apartments in the Vatican. The an...

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...

The article describes the graphic and orthographic features of the unique Old Russian Psalter stored in the Vatican Apostolic Library (under the code Vat. slav. 8). This codex has practically not attracted the attention of researchers because it was difficult to access. It is now available on the Internet and can be fully studied. The Psalter was written by a highly qualified scribe who developed a special font for his manuscript — a half-letter, built following certain principles as the study showed. The orthography of the manuscript is focused on the ancient Russian norms of the 16th century. However, it has very important innovations: superscripts appear that imitate a slight Greek aspiration, as well as the writing of omega and “uk” in the South Slavic manner. The localization and dating of the manuscript have been clarified. It was written no earlier than the 1420s as evidenced by the special “bead” initials, as well as the spelling of omega with a high center. Some features of the Central Russian dialect can be traced in the scribe’s writing. The codex was brought to Italy by Metropolitan Isidore who fled from Moscow (from the Chudov Monastery) in September 1441 with many other Greek and Slavonic manuscripts. As a result, this Manuscript can be associated with the scribes of this monastery. A small format of the Vat. slav. 8 suggests that this was a travel book. Apparently, the scribe created this manuscript for personal needs. He included a number of rare church services in the codex, in particular, the unique Tuesday church service of the akathist of the Blessed Virgin Mary according to the charter of Mount Athos.

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.

RESUMEN La embajada a Polonia del Almirante de Aragon de 1597 supuso un punto de inflexion en las relaciones entre la Monarquia Hispana y la corona de Polonia-Lituania. La dificil eleccion de Segismundo III como rey en 1587 no fue reconocida por Felipe II, quien durante anos siguio apoyando a su sobrino, el archiduque Maximiliano, en sus aspiraciones al trono polaco. Sin embargo, a partir de 1596 y por influjo de la diplomacia papal, las dos cortes iniciaron un progresivo acercamiento, que culmino con esta embajada. En este articulo describimos algunos aspectos de la mision, centrando nuestra atencion en la compleja situacion interna de Polonia-Lituania y en una serie de cuestiones en torno al frente danubiano que, olvidadas por la problematica baltica, no han despertado tanto la atencion de los historiadores. Palabras clave: Diplomacia, Felipe II, Segismundo III Toponimos: Polonia-Lituania, Hungria, Crimea Periodo: Edad Moderna. ABSTRACT The Admiral of Aragon’s embassy to Poland in 1597 was a turning point in the relationship between the Hispanic Monarchy and the Polish-Lithuanian Commonwealth. The difficult election of Sigismund III as king in 1587 was not recognized by Philip II, who for years continued to support his nephew, Archduke Maximilian in his claims to the Polish throne. However, from 1596 onwards, there was a gradual rapprochement that culminated in this embassy. This article describes some aspects of the mission, focusing attention on the complex internal situation of Poland-Lithuania and on a whole series of issues vis-a-vis the Danube front, which, overshadowed by the Baltic problem, have not received so much attention from historians. Key words: Diplomacy, Philip II of Spain, Sigismund III Place names: Poland-Lithuania, Hungary, Crimean Period: Early Modern Age. REFERENCIAS Anusik, Z. 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(2012), “Elementos para la construccion de la imagen ideal de un principe cristiano ‘de Frontera’: Segismundo Bathory, Principe de Transilvania”, Hispania Felix , 3, pp. 213-248 Skowron, R. (1997), Dyplomaci polscy w Hiszpanii w XVI i XVII wieku , Cracovia, Universitas. —(2008): Olivares, los Vasa y el Mar Baltico. Polonia en la politica internacional de Espana en los anos 1621-1632 , Varsovia, DiG. Turk, A. (2000), The Crimean Khanate under the Reign of Gazi Giray II , Ankara, Bilkent University. Turkcelik, E. (2012), Cigalazade Yusuf Sinan Pasha y el Mediterraneo entre 1591-1606 , tesis doctoral UAM. —(2015), “El Imperio Otomano y la politica de alianzas: las relaciones franco-otomanas en el transito del siglo XVI al XVII”, Hispania: Revista espanola de historia , 75, 249, pp. 39-68 Tygielski, W. (1990), Politics of Patronage in Renaissance Poland: Chancellor Jan Zamoyski, His Supporters and the Political Map of Poland, 1572-1605 , Varsovia, W. 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This article analyses the collection of poems in the Vatican Manuscript Reginensis Latinus 1351. These poems were composed by Baudri of Bourgueil, also called Baldric of Dol, (ca. 1050 –1130) a Ben...

The article presents a panorama of the religious life of Catholics in the republics of the Soviet Union at the time of the election of Pope John Paul II. The authors describe concepts that dominated the thinking of the Soviet leadership in its relations with the Vatican, and note the absence of a clear strategy at the international level. They pay close attention to the consolidated protest movement of Catholics in the Soviet Union of the 1970s, especially in Lithuania, and how the Lithuanian Catholic samizdat reflected the reaction to the election of a new Pope. The authors emphasize that by the time of John Paul II’s election, among the Catholics of the Soviet Union there was a growing protest movement, there was regular criticism of the Vatican's ‘Eastern Policy’, and there were public organizations that put the issue of discrimination against believers and churches on the public agenda. The article also describes the efforts of the Sovietleadership to consolidate the countries of Eastern Europe in the context of its relations with the Vatican, its attempts to use to its advantage the differences between political trends within the clergy of the Catholic Church.

En este trabajo se analiza el rol de la Iglesia católica salvadoreña como agente de secularización. A partir del análisis de las relaciones de colaboración, tensión y conflicto entre la Diócesis de San Salvador y las municipalidades del Estado, y a partir del análisis del concordato firmado entre el Estado salvadoreño y la Santa Sede (1862). La investigación revela que en el proceso de secularización la Iglesia se desempeñó como agente y como producto de dicho proceso. Realidad: Revista de Ciencias Sociales y Humanidades No. 156, 2020: 83-111

In the article the question of the influence of liturgy on the development of theological truth of the Assumption of the Blessed Virgin Mary was concerned. Analysing its content, an interrelation between liturgy and the Holy See can be noticed. On the one hand, liturgy, being a profession of Heaven’s Truths and surrendered to the Supreme Teaching Office of the Church, is the source which can deliver arguments and testimonies for recognizing certain point of the Christian’s teaching. On the other hand, not only does the Holy See give its consent to introducing the celebration of “the Assumption” of the Blessed Virgin Mary, but also it stated authoritatively its content. That, in turn, contributes to the explanation of the matter of the celebration.The source materials for the article are chosen pieces of Polish theological literature from the period between the Announcement of the Assumption (1st November,1950) and 1965. Having studied the sources one can notice that Mariology experts base their knowledge on the Holy Bible and the Church Tradition. Analysing the achievements of Polish Mariology, one can see a creative and independent approach towards the sources. Hence, the texts are not only studied, but also new conclusions are drawn. These, in turn, create a significant input into the development of Mariology.

Problem kanonizacji świętego Rocha sięga swoimi początkami wieków średnich. Szczególnie odnotować należy problem braku bulli kanonizacyjnej informującej Kościół Powszechny o dokonanej przez papieża kanonizacji. Ta, w przeciągu wieków, w swojej formie przybierała różnego rodzaju rozwiązania; różniła się zasadniczo kanonizacja wieków średnich od kanonizacji nowożytnej. Wielu papieży wypowiadało się na ten temat szukając optymalnego rozwiązania. Z jednej strony sprostania zapotrzebowaniom wiernych, z drugiej ujednolicenia procedur doprowadzających do wymaganego celu. Taki zamiar osiągnięto za sprawą wielu papieży wypowiadających się w różnego rodzaju dokumentach Stolicy Apostolskiej, które zostały w niniejszym artykule chociaż częściowo uwzględnione. Przedstawienie procedur doprowadzających do aktu kanonizacji, począwszy od wieku X po wiek XVI, zajmowało wysiłki kilkunastu papieży. To o nich wspominamy szczególnie w kontekście nieistniejącej dziś bulli kanonizacyjnej świętego Rocha. Poszukiwania okoliczności jej powstania i ogłoszenia przedstawiamy w kontekście materiałów źródłowych; już nie tylko bulli papieskich, ale istniejących najstarszych hagiografii świętego, począwszy od Vita sancti Rochi Francesca Dieda, księgi Anonima niemieckiego, Acta Breviora, aż po La vie et légénde de Monseigneur saint Roch Jehana Phelipota. Pojawiające się w nich punkty wspólne życiorysu świętego Rocha, ale i różnice, pozwalają na przeprowadzenie analizy odpowiadającej na pytanie, czy kanonizacja świętego Rocha dokonała się podczas Soboru w Konstancji (1414–1418), czy też w innych okolicznościach. Ponadto przedstawione zostały w niniejszym opracowaniu argumenty pośrednie, które w odróżnieniu od historycznych jednoznacznie, od czasów śmierci świętego, przyczyniały się do powstania jego kultu. Są to argumenty liturgiczne, o powszechnej dla Kościoła rozpiętości, jak i argumenty artystyczne, dokumentujące święte życie patrona od zarazy dżumy. W wielu miejscach, dzięki obrazom i rzeźbom, silna wiara w szybkim czasie stała się elementem propagującym kult świętego nie tylko w Europie. Artykuł kończy hipoteza ukierunkowana na trop odnalezienia – zdaniem autora – zaginionej bulli, która rozwiązałaby powstałe i narastające wokół świętego Rocha wątpliwości.

Antoni Baraniak SDB odegrał znaczącą rolę w pracach Konferencji Episkopatu Polski oraz jej komisji specjalistycznych. Formalnie od 1951 r. był członkiem Konferencji Episkopatu Polski, w praktyce jednak w posiedzeniach planarnych uczestniczył od 1957 r., gdy został mianowany arcybiskupem metropolitą poznańskim. Równocześnie wszedł w skład Komisji Głównej/Rady Głównej Episkopatu Polski. Jego aktywność obejmowała kilka obszarów działań: nauczanie pasterskie; kształtowanie stosunków z władzami PRL; wkład w posoborową reformę statusu prawnego KEP; kontakty ze Stolicą, konferencjami episkopatów oraz udział w gremiach watykańskich. Ważnym odcinkiem zaangażowania na forum Konferencji Episkopatu Polski był udział w pracach komisji specjalistycznych. Od 1959 r. aż do śmierci w 1977 r. Antoni Baraniak SDB przewodniczył Komisji Soborowej/Komisji do Spraw Realizacji Uchwał Soboru Watykańskiego II. Moderowana przez niego działalność tego gremium obejmowała: 1) animowanie ogólnopolskich programów duszpasterskich zawierających elementy przygotowania pastoralnego do Soboru Watykańskiego II (m.in. „Czuwań Soborowych”); 2) koordynację i porządkowanie przygotowań do poszczególnych sesji soborowych, w szczególności redakcji schematów soborowych; 3) ogólne nadzorowanie prac studyjnych nad dokumentami soborowymi, w tym wydania ich edycji polskiej oraz komentarzy; 4) starania o tworzenie literatury popularyzującej i przybliżającej dorobek Soboru, a także powstawanie różnorodnych pomocy duszpasterskich; 5) wyznaczanie głównych kierunków odnowy posoborowej, ich dostosowanie do możliwości i potrzeb duszpasterskich Kościoła katolickiego w Polsce oraz koordynowanie współdziałania w tym wymiarze poszczególnych komisji episkopatu; 6) formułowanie postulatów związanych z wdrażaniem reform posoborowych w Kościele Powszechnym, w tym odnoszących się do problematyki poruszanej na Synodach Biskupów. Ponadto – w latach 1959-1965 – zasiadał w Komisji Wydawnictw Katolickich, co miało bezpośredni związek z przygotowaniami do Millenium Chrztu Polski oraz pracami Soboru Watykańskiego II.

EnglishOne of the characteristics of the early Modern era is the development of cartography. Between 1450 and 1650 maps moved from portraying the world in Medieval terms – that is, as orbis terrae – to a division of the terrestrial globe in segments in the form of grids and coordinates. This change was due in particular to the numerous travels of exploration or adventure and diplomacy undertaken in those years by Europeans. In the case of Italy and Iran, “our man” is Pietro della Valle (1586-1652). He was there, and with him the gaze and interests of Italy, represented at that time by the Vatican and by the Republic of Venice. But he was not alone. Together with della Valle there were also the British Sir Robert Sherley, the German Heinrich von Poser und Gros Naedlitz and the Spanish Don Garcia de Silva y Figueroa. They, and others who followed them, tried to get information about and to influence the affairs of Iran and of the wider geopolitics of the Near East, at the same time making a contribution to the cartography of the country through their travel accounts and other writings. italianoUna delle caratteristiche della prima eta moderna e lo sviluppo della cartografia. Fra il 1450 e il 1650 le carte passarono da rappresentare il mondo in modo medievale, in termini di orbis terrae, a una divisione del globo terrestre in segmenti formati da reticolati e coordinate. Questo cambio fu dovuto in particolare ai numerosi viaggi di esplorazione o avventura e di natura diplomatica intrapresi in quegli anni dagli europei. Anche l’Italia vanta nomi importanti di viaggiatori che contribuirono a questo sviluppo. Nel caso dell’Iran, che all’epoca gli europei chiamavano Persia, il “nostro uomo” e Pietro della Valle (1586-1652). Lui c’era, e con lui lo sguardo e gli interessi dell’Italia, rappresentata all’epoca dallo Stato della Chiesa e dalla Repubblica di Venezia. Ma della Valle non era solo. Con lui c’erano anche l’inglese Sir Robert Sherley, il tedesco Heinrich von Poser und Gros Naedlitz e lo spagnolo don Garcia de Silva y Figueroa. Essi, ed altri che li seguirono, cercarono di informarsi ed influire sugli affari dell’Iran e della piu ampia geopolitica del Vicino Oriente, contribuendo al contempo attraverso i loro resoconti di viaggio ed altri scritti a cartografare il paese. Mutatis mutandis e in alcuni casi letteralmente sulle tracce dei loro predecessori, oggi come ieri i viaggiatori europei continuano ad interessarsi del paese, e del suo rapporto con l’Europa.

У науковій статті автори намагаються визначити правовий статус Греко-католицької Церкви у Польській державі упродовж 1919–1925. Розкривається репресивна політика польських органів влади проти греко-католицького духовенства впродовж другої половини 1919 р. Вище духовенство ГКЦ рішу­че протестувало проти арештів священнослужителів. У статті зазначається, що репресії пояс­нюють­ся державницькою позицією значної частини священнослужителів. Більшість отців ГКЦ підтримали бойкот перепису населення 1921 р. і бойкот виборів до польського сенату і сейму 1922 р. у Галичині. Священики усвідомлювали, що ці заходи організовані задля узаконення польської прина­леж­ності Східної Галичини. Відзначено, що спроба станиславівського єпископа Г. Хомишина нормалізувати польсько-українські відносини в Галичині шляхом переговорів між польськими і українськими ієрархами не була підтримана більшістю священнослужителів. У статті акцентовано увагу на негативній реакції поль­сь­ких урядових структур до дипломатичних зусиль митрополита Андрея Шептицького лобіювати україн­ські інтереси у окремих країнах Європи та Америки. Згадується, що польські власті прагнули забо­ронити А. Шептицькому повернутися до Галичини, домогтися від нього письмого визнання лояльного ставлення до польської держави. Розглядався варіант відкликання його з митрополичого престолу під приводом надання йому високої посади у Римі. Переслідування українського ієрарха викликало різко негативний резонанс серед загалу греко-католицького духівництва та вірних. Відзначається, що Конкордат, підписаний 1925 р. закріпив правовий статус ГКЦ та нову мо­дель церковно-державних відносин у Другій Речі посполитій, яка мусила забезпечувати політичну лояль­ність ієрархії та духовенства відносно польської держави. Аналіз дотримання/недотримання греко-католицькими священиками умов Конкордату стане предметом подальших наукових досліджень колективом авторів. Ключові слова: правовий статус, Греко-католицька Церква, Митрополит А. Шептицький, Кон­кордат, репресії духовенства.

In the aftermath of the Liberation of Vienna by the army commanded by Jan III Sobieski, international diplomacy was activated immediately to extend the Polish-Imperial League and continue the war against the Turkish. The diplo­macy of the Holy See, planned by Innocent XI, was particularly active: Franc­esco Buonvisi, ordinary nuncio in Vienna, and Opizio Pallavicini, nuncio in Warsaw, worked hard to encourage the adhesion of the Serenissima Republic of Venice. With the signing of the treaty on March 6, 1684 between Warsaw, Vienna, and Venice—solemnly celebrated in Rome on the following May 24— Innocent XI could count on joint action against the infidels by land and sea, with the armies of Poland, of the Empire, and the naval fleet of the Serenis­sima. The article intends to retrace the diplomatic phases—not always an easy task—which led to the signing of the League, paying attention to the decisive role played by the diplomacy of the Holy See.

During the dispute between Portugal and the Holy See over the rights of Patronage (Padroado real) in Asia, the Inquisition played a secondary role in the legal allegations of the Crown. In the local context of the controversies with the apostolic vicars sent by the Congregation de Propaganda Fide, priests and missionaries of the Portuguese Padroado saw the Holy Office as an instrument to defend the rights of the Crown, arresting and excommunicating on behalf of the tribunal. Imperial agents in the Estado da Índia envisioned the Inquisition as an instrument for claiming jurisdictional rights over territory, while they also faced conflicts with the inquisitors.

The purpose of the following lines is an approach to the concept of Church risen from the Second Vatican Council, especially from the first eight numbers in the Dogmatic Constitution Lumen Gentium, where the Church is defined as mystery. In order to do that, in a first moment and by means of an immersion into the theological and magisterial texts of the imminent pre-council, we will prove how the doctrine originated from the Vatican II connects perfectly with the preceding tradition. In a second moment and considering the numbers already mentioned as the main basis of the Dogmatic Constitution about the Church, we will go deeper in the analysis of the meaning of the concept mystery according to its application to the Church, mainly under the perspective of its relation with Christ.

The article aims to present the culture-forming role of the Catholic Church, which emerges from selected communications of the Polish Embassy at the Vatican, in opposition to the sovietisation of Polish culture developed by the communist authorities of the People’s Republic of Poland in the years 1956–1968. Materials from the Archive of the Józef Piłsudski Institute in America and available literature constituted the basis for the analysis. The undertaken research considering the sources fills a significant gap in the knowledge about the Catholic Church’s opposition to the process of sovietisation of Polish culture during the Cold War. It should be emphasised that in the post-war period the Church was the institution that shaped Christian values and a kind of “bastion” of resistance to the authorities whose one of the goals was to sovietise Polish culture. It continued the discourse on the ground of the expression of the inability to reconcile the communist ideology with Christian values in European, including Polish, culture. It also acted as a correspondent for the affairs of oppressed nations subjected to the course of sovietisation. The undertaken research is an answer for lack of knowledge on the Catholic Church opposition towards the process of sovietising Polish culture during the Cold War. All the above allows the hypothesis that the Catholic Church during this period was the only one successful opposition to the PRL authorities which were against the Polish culture and society.

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

Following the model of work on architectural plans for St. Peter’s church, this article takes Antonio da Sangallo the Younger’s fortification drawings for the Vatican Borgo and applies a scale analysis based both on the inscribed scales and real-world dimensions. The result is the specification of several scales beginning at 1:1000 for a very detailed survey of the medieval fortification to 1:2666 for Leonardo Bufalini’s map, based on Sangallo’s drawings.

The article is inspired by the discovery of new documents concerning the case of the heretic Fanino Fanini da Faenza, who in 1549–1550 was at the centre of a bitter jurisdictional conflict between the Holy See and the Estense State. Thanks to the new evidence collected, it is possible to outline the role played by the legate of Romagna, Cardinal Girolamo Recanati Capodiferro, who conducted negotiations with Duke Ercole II d’Este through the mediation of the Portuguese scholar António Ribeiro. The study then attempts to broaden the analysis, showing that Fanini’s story allows us to reflect on the positions taken by some members of the sacred college (in particular Marcello Cervini and Capodiferro himself) in the months preceding the death of Paul III, on their attitude towards the heretical emergency, and on the attempts of the Italian princes to impose their own control over the inquisitorial courts.

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.

Az elmúlt évtizedek fegyveres konfliktusai gyakran olyan területen zajlottak, ahol az interkulturális és a vallási különbségek nagy jelentőséggel bírtak. Kiemelke-dően igaz ez a közel-keleti országokra, ahol a keresztények vallásuk miatt állami disz kriminációval, sok esetben nyílt üldöztetéssel találták szemben magukat. Bár Libanon az egyetlen állam a Közel-Keleten, amelynek tartósan keresztény vezetője van, a keresztények százalékos aránya a térségben – főként a muszlimok termékenységi rátája miatt – az elmúlt évszázad alatt csaknem a felére csökkent. Mivel az ország etnikai, vallási és felekezeti szempontból meglehetősen heterogén, a békés együttélés – főként az 1941-ben kikiáltott szuverenitás óta – az államot kihívás elé állította. Bár a térségbeli véres polgárháború (1975–1990) 30 éve lezárult, a tartós béke időszaka nem azonnal köszöntött be. Mind a polgárháború lezárásának előmozdításában, mind az azt követő megbékélésben elvitathatatlan érdemei vannak az elmúlt évtizedek pápáinak és az Apostoli Szentszék mérsékelt és kiegyensúlyozott diplomáciai törekvéseinek.

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.

In September 2018, the Vatican and the People’s Republic of China reached a landmark provisional agreement, marking a new phase of relations between the two states since the severance of ties in 19...

O artigo discute os conflitos de enquadramento e contraenquadramento desencadeados pela mobilização da Igreja Católica no Brasil em torno das questões ambientais. O primeiro passo consiste em mostrar como sacerdotes brasileiros manejaram, ao longo das últimas décadas, as molduras interpretativas estabelecidas pela ecoteologia católica oficial, elaborada no Vaticano. Em seguida, a análise se desloca para as principais características das contestações antiambientalistas encampadas pelo Instituto Plinio Corrêa de Oliveira (IPCO), uma espécie de think tank do conservadorismo católico brasileiro. Por fim, são examinadas algumas das convergências entre os enquadramentos propostos pelo IPCO e pelo atual governo federal brasileiro.AbstractThe article aims to discuss the conflicts of framing and counter-framing raised by the environmental mobilization of the Catholic Church in Brazil. In the first part, it is presented how the Brazilian priests maneuvered, in the last decades, the frameworks established by the official Catholic ecotheology created in the Vatican. Then, the analysis proceeds to the main characteristics of the anti-environmentalist contests carried out by the Instituto Plinio Corrêa de Oliveira (IPCO) [Plinio Corrêa de Oliveira Institute], a kind of think tank of Brazilian Catholic conservatism. Finally, some convergences between the frames proposed by the IPCO and members of the current federal government in Brazil are examined.

The discovery of the mortal remains of the apostle Peter in the Vatican caves, in the 1940s, has aroused several doubts among scholars. In any case, there is consensus on this not being Peter&rsquo, s first burial site on the Vatican Hill. The recent studies on Maria Valtorta&rsquo, s mystical writings have shown that they contain a lot of data open to check through disparate scientific disciplines. Every time this check has been done, unexpected results have been found, as if her writings contain data not ascribable to her skills and awareness. Maria Valtorta describes also Peter&rsquo, s first burial site, which, she writes, was not on the Vatican Hill. The analysis of these particular texts, checked against the archeology of Rome in the I century and its catacombs, has allowed us to locate Peter&rsquo, s first burial site in a hypogeum discovered in 1864 but not yet fully explored, near the beginning of Via Nomentana, in Rome. A mathematical estimate of the probability that Maria Valtorta, by chance, invented the data that lead to this particular site shows that it is very small and reinforces the conclusion, already reached with archeology, that casualness is very doubtful. The full exploration of this hypogeum would assess the reliability of this alleged Peter&rsquo, s first burial site.

El objetivo de esta investigación es comparar la visión de Política Exterior de los dos pontificados del siglo XXI, Benedicto XVI y Francisco aplicando el método de las características personales del líder propuesto por Margaret Hermann para determinar si acaso sus personalidades influyen en la proyección de Política Exterior de la Santa Sede o si más bien existe una pervivencia en el discurso producto de una continuidad orgánica en el discurso de ambos pontificados. Para lograrlo se propone el uso de un análisis de contenido con el método de las características del líder de Margaret Hermann sirviéndose del análisis de las entrevistas y conferencias de prensa de ambos Papas hechas a lo largo de sus respectivos papados. Así, esta investigación se propone hacer un análisis de Política Exterior con un enfoque descriptivo e histórico con una metodología cualitativa. La relevancia de este artículo recae en que ofrece una perspectiva novedosa acerca de un actor del Sistema Internacional poco estudiado como es la Santa Sede, así como también invita a repensar la figura del Papa como un actor de alcance internacional, balanceando su rol de líder religioso con el de jefe de Estado y cuyas acciones en el cargo tienen repercusiones no solo en la Iglesia Católica, sino en el mismo Sistema Internacional The objective of this research is to compare the foreign policy vision of the two pontificates of the XXI century, Benedict XVI and Francis, applying the method of the personal characteristics of the leader proposed by Margaret Hermann to determine whether their personalities influence the projection of foreign policy of the Holy See or if rather there is a continuity in the discourse product of an organic continuity in the discourse of both pontificates. To achieve this, the use of a content analysis with the method of the characteristics of the leader of Margaret Hermann is proposed, using the analysis of interviews and press conferences of both Popes made throughout their respective papacies. Thus, this research proposes to make an analysis of foreign policy with a descriptive and historical approach with a qualitative methodology. The relevance of this article lies in the fact that it offers a novel perspective on an actor in the international system little studied such as the Holy See, as well as inviting us to rethink the figure of the Pope as an actor of international scope, balancing his role as religious leader with that of head of state and whose actions in office have repercussions not only in the Catholic Church, but in the International System itself. Profesional en Gobierno y Relaciones Internacionales http://unidadinvestigacion.usta.edu.co Pregrado

The aim of this doctoral thesis is to comprehend the concepts of peace and development as a philosophy from the perspective of the Holy See (HS) in the United Nations (UN). This research has used two external parameters – ‘Universal Declaration of Human Rights’ of 1948 and ‘Millennium Development Goals’ of 2000 to sum up this philosophy. The research process, with a qualitative-comparative methodology attained a perfect picture of an integral ‘Philosophy of Peace and Development,’ highlighting the diplomatic and secular face of the HS. This study shows the method and practice of the Holy See to bridge ties among nations, and to bring solutions for the current global problems both in theory and praxis. The thesis attempts to prove that the philosophy of peace and development proposed by the Holy See in the United Nations has a great role to play in the coming days and for future generations Programa de Doctorat en Estudis Internacionals de Pau, Conflictes i Desenvolupament

Paul VI's first three international journeys – the first ever in the modern history of the papacy – took place during the Second Vatican Council (Holy Land, 4-6 January 1964; India, 2-5 December 1964; United Nations, 4-5 October 1965). And, like the Council, they were meant to reform the Church, so that it could re-establish its influence in the modern world. This article examines how Paul VI's pilgrimages to the Holy Land, India and the United Nations were recounted in the diaries and letters of Vatican II. Some Council fathers and experts, such as French Dominican priest and theologian Yves Congar, reacted enthusiastically to all those journeys. Some others, such as Brazilian archbishop Hélder Pessoa Câmara, reacted with enthusiasm to some of these journeys and with reservations to others (for example, Câmara reacted with enthusiasm to Paul VI's pilgrimages to India and the United States and with some wariness towards the pope's visit to the Holy Land). Finally, some others, like Angelina Alberigo (who also records the reaction of her husband Giuseppe and Dossetti) reacted with misgivings towards all of these papal journeys. Overall, the study of the reception of Paul VI's first international journeys among the Council fathers and experts allows us to better understand both the relationship between the pope and the Council and the way the figure of the pope was imagined in the early 1960s

The volume focuses on papal diplomacy from the nineteenth to the twenty-first century, considered from the perspective of the Holy See’s agreements with states. The broad but coherent chronological period chosen begins after the French Revolution of 1789, the beginning of the second modernity, and stretches from the confessional State to religious freedom. These agreements, of which the concordat appears as paradigmatic, are not to be understood in their singularity. Instead, they are to be understood by a historicization of relations and interconnections, over a long-term perspective and according to a transversal as well as comparative approach, in order to grasp the dynamics of concordance or the marks of caesura. For this reason, the volume brings together a plurality of authors from different national traditions and uses historical, legal, and political science approaches., L’ouvrage est centré sur la diplomatie pontificale du XIXe au XXIe siècles, considérée à partir des accords du Saint-Siège avec les États. La période chronologique choisie, large mais cohérente, commence après la Révolution française de 1789 et le début de la deuxième modernité, et va de l'État confessionnel à la liberté religieuse. Ces accords, dont le concordat apparaît comme paradigmatique, ne sont pas examinés dans leur singularité ; il sont étudiés au moyen d’une historicisation des relations et des interconnexions, sur le temps long et selon une approche autant transversale que comparative, afin de saisir les dynamiques de concordance ou les marques de césure. Aussi, le volume réunit une pluralité d’auteurs, de différentes traditions nationales, et usant des approches historique, juridique et de la science politique., Il volume si focalizza sulla diplomazia pontificia nei secoli XIX-XXI, secondo uno specifico punto di vista, quello degli accordi della Santa Sede con gli Stati su un ampio ma coerente arco cronologico, successivo alla Rivoluzione francese del 1789 con l’avvio della seconda modernità, e che va dallo Stato confessionale alla libertà religiosa. Questi accordi, di cui il concordato appare come paradigmatico, non vogliono essere compresi nella loro singolarità, ma nella storicizzazione delle connessioni e dipendenze, in un’ottica di lungo periodo, e secondo un approccio trasversale e comparativo che permette di cogliere le dinamiche di concordanza come i segni delle cesure. Per questo motivo il volume vede la pluralità delle voci degli autori coinvolti, secondo diverse tradizioni nazionali e approcci storici, giuridici e della scienza politica.

We analyze the effect of state visits by the Catholic pope on human rights in the host country to illustrate how a small theocracy like the Vatican can exert significant political influence in international politics. Our theoretical model of the strategic interaction between the Catholic Church and the government shows how the pope uses the threat of shaming to incentivize governments to refrain from violations of human rights. Drawing on a new dataset of papal state visits outside Italy and a novel identification strategy, we test the hypothesis that governments react in anticipation of a papal visit by improving human rights protection. The existence of such a causal effect is supported by the data.