Search

The article explores the potential for the Danube-Sava-Kupa waterway and the secondary roads that ran along it to serve as an alternate route for travel, covering a sizable portion of the journey between Bulgaria and Rome or the East Frankish kingdom at a time when the Middle Danube region could not guarantee traveler safety. Although relatively sparse, written records of travel between Pliska, the ninth-century capital of Bulgaria, and Rome, or between Pliska and the migratory court of the East Frankish kings, indicate that this route was probably used from 866 to 892/93. [ABSTRACT FROM AUTHOR]

This article traces the transformation of the Franciscan Order from a community consisting predominately of laymen into an order of educated priests and a major instrument in the Church’s battle against heretics, schismatics, and infidels. Within the process of clericalization, the development of the preaching activity of the minors is examined in particular, since it is this activity of the friars that formed the basis of their successful actions in the service of the Apostolic See. As a result of the increasingly close ties with the papacy, in addition to improving the pastoral care for the faithful, the preaching activities of the friars were also directed against the political opponents of the Pope, condemned as heretics and schismatics. As a consequence of the return to Orthodoxy and the hostile policy towards the Latin Empire, the Bulgarian Tsar Ivan Asen II (1218–1241) also became one of those schismatics. An attempt is made to trace the role of the Franciscans in preaching the crusade against Bulgaria propagated by pope Gregory IX in 1238. [ABSTRACT FROM AUTHOR]

Papalık tarihinde “Magnus” (büyük, yüce) sıfatına layık görülen ilk isim 440-461 yılları arasında görev yapan Papa I. Leo’dur. Leo’nun bu sıfatla nitelenmesinde birkaç önemli faktör bulunmaktadır. Bunlardan birincisi, Leo’nun Katolik Kilisesi içerisinde yapmış olduğu düzenlemelerdir. Mektuplarında görüldüğü kadarıyla Leo, piskoposların ve diğer kilise görevlilerinin rüşvet, yolsuzluk, kilise makamını kötüye kullanma gibi çeşitli yanlışlarına müdahale ederek düzeltmeye çalışmıştır. Kiliselerdeki ibadet düzeni, dinî törenler, evlilik, kadınlarla ilgili meseleler ve daha pek çok konuda tavsiye ve uyarılarda bulunarak Katolik Kilisesi’ni sistemli ve düzgün biçimde çalışan bir kurum haline getirmek için gayret göstermiştir. İkinci olarak Leo, Roma halkı ve dışarıdan Roma’ya gelen Hıristiyanlarla da kuvvetli bir iletişim kurmaya çalışmış ve devamlı olarak vaazlar vermiştir. Noel, Epifani, Paskalya, Yükseliş, İsa’nın Çilesi (Passion), Pentekost, Lent, diğer oruç günleri ve azizlerin anma günlerinde verdiği onlarca vaazı bulunmaktadır. Leo’nun vaazları Papalık tarihinde günümüze ulaşan en erken vaazlardır. Kendisinden önceki papaların da vaazlarının olduğu bilinmektedir ancak günümüze kadar ulaşmamıştır. Leo, içeriden yaptığı düzenlemelerle Katolik Kilisesi’ni korumaya çalıştığı gibi dışarıdan gelen saldırılarla aynı şekilde mücadele etmiştir. Leo’nun papalık faaliyetleri içerisinde öne çıkan meselelerden biri de heretiklerle ilgili problemdir. Leo hem mektuplarında hem de vaazlarında sık sık çeşitli heretik akımlardan bahsetmekte ve bu akımlara karşı dikkatli olunması için uyarılarda bulunmaktadır. Leo’yu meşhur yapan hadiselerden biri de 452 yılında Roma’yı işgale gelen Attila’yı durdurmasıdır. Her ne kadar araştırmacılar böyle bir olayın hiç yaşanmadığını ya da yaşanmış olsa bile abartılarak anlatıldığını belirtse de bu hikaye Katolik Kilisesi içerisinde yüzyıllar boyunca anlatılmış ve Leo’yu diğer papalardan daha önemli kılan olaylardan biri kabul edilmiştir. Papa I. Leo’yu Roma Katolik Kilisesi için dönüm noktası haline getiren ve onu Leo Magnus yapan husus ise Petrus’un otoritesine yapmış olduğu vurgudur. Bilindiği gibi Roma Kilisesi’nin kurucusu havari Petrus kabul edilmektedir. Leo’dan önceki papalar Roma Kilisesi’nin otoritesini ve diğer kiliseler arasındaki üstünlüğünü Petrus’un mezarının Roma’da olmasına dayandırırken Papa I. Leo bu otoriteyi doğrudan Petrus’un şahsına dayandırmıştır. Bununla da yetinmeyen Leo, Petrus’un Roma Kilisesi üzerinde hala etken güç olduğunu ve bu gücün de papalar aracılığıyla ortaya çıktığını iddia etmiştir. Böylece papalar doğrudan doğruya Petrus’un her anlamda varisi ve onun sözcüsü haline gelmiştir. Dolayısıyla papanın sözleri ve otoritesi aslında Petrus’un sözleri ve otoritesi olarak değerlendirilmeye başlamıştır. Leo, Petrus’un otoritesini ve dolaylı olarak Roma Kilisesi’nin üstünlüğünü ortaya koymak adına büyük çaba göstermiştir. Günümüze ulaşan mektuplarında ve vaazlarında hangi konu ile ilgili konuşursa konuşsun meseleyi bir şekilde Petrus’a bağlamakta ve Hıristiyan inancının tamamının temelinde havari Petrus’un olduğunu ispatlamaya çalışmaktadır. Burada zikredilen hususlar dışında Leo’yu önemli kılan bir diğer mesele de İsa’nın tabiatı hakkındaki söylemleri ve bu söylemlerin 451 Kadıköy Konsili’ne etkisidir. Leo, 440 yılında itibaren vermiş olduğu vaazlarda ve yazdığı mektuplarda Katolik inancına göre İsa’nın tabiatını anlatmaktadır. 431 yılındaki Efes Konsili’nde Nestorius’un aforoz edilmesi ve görüşlerinin yasaklanmasına rağmen kilise içerisinde İsa’nın tabiatı ile ilgili tartışmalar devam etmiştir. Constantinopolis piskoposu Flavianus ve Eutyches arasında bu konu ile ilgili çıkan tartışmanın büyümesi neticesinde Flavianus, Papa I. Leo’ya başvurmuş ve kendisinden yardım istemiştir. Bu istek üzerine Leo, Kadıköy Konsili’nde İsa’nın tabiatı hakkındaki görüşlerin temel metni kabul edilecek olan mektubu yazmıştır. Böylece Leo yüzyıllar boyunca tüm Hıristiyan dünyasını etkileyen önemli bir isim haline gelmiştir.

The contribution aims to investigate the link between the papal chapel and the cathedral schools, thus underlining the connection between the papacy and the training of clerics in the middle of the twelfth and thirteenth centuries. Drawing on the historiography on cathedral schools and chapters, I set out to analyze this link by first examining explicit examples on the education of members of the papal chapel, then, in a second step, the signs of their education from the tasks assigned to them. Finally, I pointed out the link between the papal chapel and cathedral schools on the basis of the presence of papal subdeacons precisely where a famous cathedral school was present.

The post-Byzantine historian Laonikos Chalkocondyles pioneers a unique approach to the writing of the Byzantine history. A marked difference from both previous and contemporary Byzantine historians is his generally positive and benevolent attitude toward various non-Byzantine nations and states. He is not ultimately focused on the declining Byzantine Empire but on the emerging political and religious powers of his day. Besides the prominent place that Chalcocondiles ascribes to the Turkish Empire and its successful spread over Europe, he shows considerable interest in Italy and especially the Papacy. This is quite understandable since Chalcocondyles depicts in detail the most important Church event of his time – the Church Union of Ferrara-Florence, which took place in 1438/1439. Chalkocondyles’ attitude towards the Union may at first appear as impartial. Nevertheless, under the phenomenological unbiased description of the course of the negotiations regarding the Union, he presents two highly erotic-laden episodes that shed Boccaccian light on the institution of Papacy and on the city of Ferrara, where the negotiations commenced. By placing these two bizarre episodes – with the common subject being looking at the genitals of the protagonists through the hole in the bed – one after another, Chalcocondyles presents both the ritual of the election of the new pontiff of Rome and the sexual scandals of the ruling family of Ferrara in a highly contemptuous and derogatory way. Chalcocondyles is neither impartial regarding the Union nor siding with the Orthodox party, but he is certainly even more distanced from any pro-unionist position.

Since the ancient times of history, arms embargoes have manifested themselves in different aspects. During the Caliph Omar period, the export of strategically important military equipment such as horses and weapons, and the enslaved prisoners of war, to enemy countries was prohibited, and a more effective struggle against the Sassanids and Byzantium was taken as a basis. In addition, Greguvar/Grejuva fire, which was found by Byzantium, has been the most important defense and attack power of the empire for centuries as an important weapon, and has become a deterrent against its enemies. Let alone selling this important weapon, even its compositions have been kept like a divine secret. During the Crusades, arms embargoes showed themselves with a different front. Popes began to call for an arms embargo after Urfa was taken from the Franks by Imadeddin Zangi in 1144 and Jerusalem by Saladin in 1187. These calls continued with the new successes and victories of the Muslims, causing the popes to ban trade with Egypt and to impose an embargo on the sale of weapons. In addition to the Crusaders in the East, representatives of the knightly orders also played a role in prompting the Papacy to make such a call. We can remember Roger de Les Moulins (1177-1187), the grand master of the Hospitalier knighthood, who was helpless against Saladin in this process. Pope III in 1179. The great master, who met with Aleksander, asked for more effective decisions to be taken in order to fight against Saladin, and demanded an arms embargo on Muslims. The sale of weapons raw materials, which are generally supplied from the West, such as iron, timber and pitch, which Muslims greatly need, were prohibited, and those who did not comply were threatened with excommunication. In the later process, prohibitions and embargoes were realized due to the quests of the papacy to gain power, as well as the disasters experienced. The popes, whose reputation was damaged especially by the fourth Crusade and later the Crusades against the Christians, tried to breathe with the new Crusade calls they would organize on Syria and Egypt. Meanwhile, the German emperors, who could not reconcile with the papacy, were also involved in the process and became the material of the arms embargo. Besides the Papacy, the great masters of the knightly sect, who lost their gains in the East after 1291, were also interested in the economic and arms embargoes to be applied to Egypt, and they aimed to profit from this process. However, it was seen that their main aim was relations of interest, and the Knights Templar, who demanded large amounts of receivables from the King of France, were destroyed by torture. The main addressees of these calls are Italian merchant states such as Genoa, Venice and Pisa. The Italians, who did not pay enough attention to these calls against the threats of sanction and excommunication of the Papacy, showed that they were after money rather than holy by not complying with the call for embargo. Merchants like Marino Sanudo of Venice, who showed that the expeditions were power and gains rather than holy ones, defended the rights of their own nation and tried to cover up these goals under the name of arms embargoes and sanctions against Muslims. Marino Sanodo, in his work Secreta Fidelium Crucis (Conditiones Terrae Sanctae), which he wrote between 1300-1321, claimed that the East could be weakened by imposing an economic embargo on Egypt. In this work he wrote, he also tried to rediscover the Holy Land, made extraordinary efforts to raise a new Crusader spirit and wanted a strong navy to be prepared in this regard. The fact that the Venetians would reap the real fruits of this navy and the new commercial gains of its own nation, Venice, revealed the true intention of Sanudo. This process also showed that in the calls for embargo of the Papacy and Crusaders, interests and economic gains lie rather than sacred. [ABSTRACT FROM AUTHOR]

The present study deals with the establishment and development of diplomatic relations between Czechoslovakia and the Holy See immediately after the creation of Czechoslovakia in the fall of 1918 which underwent a dramatic and turbulent change. The most acute questions to discuss included the filling of Czech and Slovak bishopric thrones, the Church administration in Slovakia and the matters of Church education while the filling of the bishopric thrones in the Czech lands and Slovakia proved to be of crucial importance for the proper functioning of the Church administration in Czechoslovakia. The study is based on source material, mainly of diplomatic nature, from the Archive of the Czech Ministry of Foreign Affairs in Prague and the Vatican archives, the study reconstructs the character, form and transformation of diplomatic relations between the young Republic and the headquarters of the Catholic Church in Rome at the turn of the 1910s and 1920s. Extensive archival funds have been confronted with numerous literature sources, including contemporary history texts. [ABSTRACT FROM AUTHOR]

The article discusses two books, "Sacred Cyberspaces: Catholicism, New Media, and the Religious Experience" by Oren Golan and Michele Martini, and "Mediating Catholicism: Religion and Media in Global Catholic Imaginaries" edited by Eric Hoenes del Pinal, Marc Roscoe Loustau, and Kristin Norget. The books explore the intersection of Catholicism and media, with "Sacred Cyberspaces" focusing on digital media and "Mediating Catholicism" examining a broader range of media forms. The books highlight the ways in which Catholicism is expressed and mediated through various media platforms, and how these platforms shape religious experiences and practices. The chapters in both books provide empirical evidence and raise important questions about the relationship between religion and media. [Extracted from the article]

This essay examines the information‐gathering practices of papal nuncios and legates to argue that they performed much of the same intelligence work, and in a similar manner, as other diplomatic agents in the early modern Europe. It focuses in particular on papal diplomats' efforts to gather information regarding two areas that proved especially challenging for the papacy – England and Poland‐Lithuania – both of which were far from Rome and which contained large numbers of non‐Catholics, who would understandably be wary of these diplomats' intelligence work. The essay explores the mechanisms by which nuncios gathered information, including via ambassadors, members of religious orders, and informal networks of informants; their efforts to verify the information they received; and their methods to securely convey that information to their superiors in the Roman curia. [ABSTRACT FROM AUTHOR]

The main documents and legal texts issued by the Pope in 2022 and the various dicasteries of the Roman Curia, as well as international agreements signed by the Holy See, are outlined. Canon law actions within the purview of the Spanish Episcopal Conference are also described. [ABSTRACT FROM AUTHOR]

This article investigates the understudied mission of Bishop Carlo van Melckebeke CICM as Apostolic Visitor for the Chinese overseas from 1953 to his retirement in 1970. Although Chinese had settled overseas from as far back as the twelfth century, the Catholic Church never had a significant presence among these communities, except in British colonial era Singapore-Malaya. Following the mid-twentieth century forced exodus of Chinese seminarians and Western missionaries from the mainland after the founding of the People's Republic of China in 1949, the Holy See responded by redirecting missionary efforts through the initiatives of Bishop van Melckebeke and his colleagues to this major ethnic group scattered across the world. This article deals with this unprecedented apostolate to these diasporic communities, in a substantially different manner from previous scholarship on Catholicism in China in terms of notions of institution, and the framing of missionary activities, networks, and resources. Based on archival resources, media reports and interviews, it recounts how the Office of Apostolic Visitor and the Singapore Catholic Central Bureau extended their mission beyond the politics of the Cold War, and organised a variety of ministries to serve the overseas Chinese population residing on five continents. [ABSTRACT FROM AUTHOR]

Copyright of Prudentia Iuris is the property of Pontificia Universidad Catolica Argentina 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 Prudentia Iuris is the property of Pontificia Universidad Catolica Argentina 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 Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals 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 Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) 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 aims at analysing and commenting the approach and position of Pope Francis and the Holy See in the issue of Russia's war against Ukraine (2014--) since the full-scale invasion of 2022. Statements and gestures of the Pope that joined Russia and Ukraine together, were often received negatively in Ukraine. The encyclical Fratelli tutti, Vatican neutrality and Ostpolitik raised questions concerning peace ethics and reconciliation. The article presents guiding principles and ideas of the Catholic Church leadership on these issues and shows that there is a demand for active involvement of the Ukrainian side in the discussion process. [ABSTRACT FROM AUTHOR]

This article shows how war is restructuring the configuration of religious life in Ukraine as a result of Russia's full-scale invasion. Following a short introduction, which documents churches' initial reactions to the war, I focus on three issues. First, I examine the ways in which the war exacerbates existing tensions within Ukrainian Orthodoxy, echoing the divide within world Orthodoxy. Second, I analyse the challenges faced by Ukrainian Catholics in relation to the Holy See's position on the war, which is marked by neutrality and a propensity towards nonviolence. Third, I delineate a few trajectories, which could allow churches to be more proactive in playing a role in peacemaking and future reconciliation. [ABSTRACT FROM AUTHOR]

This article examines how Pope Innocent III (1198–1216) and his curia used emotions to communicate the supreme authority of the pope through a gendered order of knowledge and feeling in letters. Innocent and his curia worked codes of masculinity into an emotional regime of excellence and spiritual possibility, one that excluded women and femininity and enabled the derogation of feminised forms of spiritual authority. Focusing on Innocent and his curia's use of sorrowful emotions, it traces how Innocent interpreted emotions evoked by earthly frustrations as feminine, and a threat to papal primacy and the authority of the exclusively male, clerical hierarchy on which it stood. Understanding how the pope did so helps us to make sense of how he guarded the papal office as the exclusive preserve of men, as well as how the practice of emotion shaped the communication of hegemonic masculine power in the Middle Ages. [ABSTRACT FROM AUTHOR]

What can the fall of the Knights Templars teach us about medieval institutions? We highlight that the Templar's annihilation results from the institutional shock of Pope Clement V's decision to relocate the papacy from Italy to France. Prior to the relocation, an equilibrium persisted for more than a century where the Templars made loans to more powerful kings, with the reassurance that they were protected by the Church. The decision of Pope Clement V to relocate the papacy to France altered the Church's relationship with the French Crown and imposed substantial constraints on the Church's ability to safeguard one of its most important monastic orders, the Knights Templar. In a dynamic game scenario, we model Clement V and Philip IV's decision making, emphasizing important choices that led to the Knights Templar's demise. This historical episode illustrates the relationship between credible commitments and religious legitimacy, and the precarious and personal nature of pre-modern political institutions. [ABSTRACT FROM AUTHOR]

We therefore present to your eminence the suppliant prayers of the whole clergy, that you may hasten the reform of our Parisian college, and take measures that those who appear to be the leaders of the whole evil be removed, and that nobody be suffered to fill up their place, unless the choice of the Rt. Rev. Vicars,[7] and the approval of the clergy, shall judge him to be most fitted for such an office. Following a clergy meeting at Scalan on 6 June 1733 the Vicars Apostolic wrote a letter to the Pope (Clement XIl) and another to the Cardinal Protector of Scotland, Giuseppe Sacripanti. - JANSENISM The following letters from the Vicars Apostolic and Catholic Clergy of Scotland, to Pope Clement XII, and the Cardinal Protector of that kingdom, may be read with interest. [Extracted from the article]

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

The article tries to highlight the change in direction of the papacy's internal and foreign policy which occurred following the election of Innocent XI. Indeed, Pope Odescalchi has adopted a series of measures aimed to moralizing and rationalizing the Curia and the pontifical institutions choosing a perspective in stark opposition to the path traced by his Baroque predecessors. After internal reforms, Benedetto Odescalchi was the author of some decisions that allowed Rome to play a central role in international political-diplomatic dynamics questioning traditionalist positions of the Curia, as in the case of the negotiation for the peace congress in Nijmegen or on the occasion of the dialogue with Moscow. [ABSTRACT FROM AUTHOR]

Khusayn 'Alī Khān of Erevan issued a decree on the rights of Holy Etchmiadzin in 1760. The decree is attached to the petition of Catholicos Hakob Shamakhetsi where the rights of not only the Mother See of Holy Etchmiadzin but also the Armenian Apostolic Church and its subjects in general are summarized in 13 clauses. It included the following rights: the right to receive the taxes of the estates and other property of Holy Etchmiadzin, which were protected from any encroachment and had partial tax exemption, the right of free performing divine service, tax-free passage of boundaries by church servants with the purpose of collecting church tributes and donation, etc. The document asserts the special social-economical and juridical position of the Mother See of Holy Etchmiadzin and Armenians under Persian rule, at the moment in Erevan khanate. [ABSTRACT FROM AUTHOR]

The article explores the concept of synodality in the Catholic Church and its relationship to Pope Francis's theology of mission. It discusses the theological basis of synodality in Pope Francis's papal exhortation Evangelii Gaudium and argues against interpretations that prioritize historicism and democratization of Church structures. The article also discusses Pope Francis's emphasis on popular piety, the importance of inculturation in mission, and the need for dialogue and collaboration to overcome polarizations in the Church. It references Pope Francis's writings and the International Theological Commission's document on synodality to support its arguments. Overall, the article presents a nuanced understanding of synodality and its role in the Church's mission of evangelization. [Extracted from the article]

For all their interest as social phenomena, nations and nationalism have proven to be difficult terms to define, which has resulted in a lack of consensus among scholars working on these subjects. In this paper, it is my intention to expose the deep chasm that engulfs our present knowledge about what nations are. My method for achieving this goal comprises a critical engagement with the most popular definitions of nations and nationalism based upon a single hypothetical premise: that the Holy See of the Catholic Church, with its seat in Vatican City, is a nation‐state which represents a purported Catholic nation. The results of this study suggest that current approaches to the definition of nations and nationalism – be they based on alleged objective criteria, voluntary association, political organization, communal imagination, or organizational patterns – are generally incapable of dismissing the claim of Catholics to nationhood. Despite this fact, certain elements sketched within some of these definitions might hold the key to developing more precise and usable definitions of these two concepts in the future. [ABSTRACT FROM AUTHOR]

Luther's treatise is presented as an answer to attacks from the Italian Dominican Ambrosius Catharinus. The language is highly invective, and Luther's argument culminates in a comprehensive biblical verification of a terrifying truth: that the pope is the Antichrist foreseen in several biblical texts. The papal Curia is part of the Antichrist's realm. Relating to Heiko Oberman's thoughts on the theological roots of Luther's "invectivity," the article offers a closer look into Luther's radically offensive language in his early years, arguing that it was closely linked to his central theological convictions at least since 1520/21. [ABSTRACT FROM AUTHOR]

Confucius was often compared to Socrates and Confucianism to ancient Greek philosophy, and Confucius was lauded for teaching political and family duties to his students. Kevin Delapp, ed., I Portraits of Confucius: The Reception of Confucius from 1560 to 1960 i . [Extracted from the article]

In the summer of 1938, Italy's Fascist regime announced its new 'racial' policy, soon to be followed by a series of draconian racial laws. The policy was based on the principle that Catholic Italians were of the Aryan race and Jewish Italians belonged to a separate race of non-Aryans. Previously the Vatican had made no such racial distinction. Yet, notwithstanding the frequent claim that the Church has never distinguished between Catholics and Jews on racial grounds, the Vatican quickly began to assimilate to the Fascist state's distinction of Jews as racially marked as non-Aryan. The opening in 2020 of the Vatican archives for the papacy of Pius XII (1939–58) has made available a huge trove of documents bearing on the way the pope and the Vatican secretariat of state dealt with Italy's racial laws and with the subsequent persecution of Italy's Jews during German occupation. As shown in this article, these documents make clear the Vatican's use of racial language and racial concepts as it dealt with the racial laws and the persecution of Italy's Jews from the time the racial laws were introduced in 1938 to the years of the Holocaust. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina 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 Journal of Art History / Sanat Tarihi Dergisi is the property of Ege University 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.)

From the point of view of institutional communication, the Second Vatican Council can be considered the most significant media event of the 20th century organized by an institution. This was so because of its duration, impact on millions of people, and the media interest it generated. For the Catholic Church, the management of the official information of this Assembly was an undertaking of enormous proportions, involving complex challenges. This article provides an overview of how the Vatican II information services dealt with such challenges. [ABSTRACT FROM AUTHOR]

The article analyzes the attitude of Fyodor Dostoevsky toward the Roman Catholic Church. The author shows how Dostoevsky comes to the Slavophile idea of unity and the impossibility of salvation outside church communion, while speaking of the Church as an ecclesia, that is, an assembly of believers. At the same time, the reception of Dostoevsky from the side of the Vatican is presented. In the article, special attention is paid to the perception of Dostoevsky's ideas by Pope Francis. The author notes that the point of attraction and repulsion between Dostoevsky and Catholic culture lies in the plane of his understanding of the concepts of nationality and universality. Dostoevsky's Russian idea and his view on the essence of Christianity grows from the synthesis of these concepts. The author emphasizes that only in this perspective it is necessary to interpret Dostoevsky's ideas. [ABSTRACT FROM AUTHOR]

Of the four medieval cities (and dioceses) of Frankish Cyprus – Nicosia, Paphos, Limassol, and Famagusta – Paphos has received the least attention. Continuing work on the Bullarium Cyprium project, which involves editing the papal letters referring to the island, provides a window into the ecclesiastical history of the town. This is the second of three articles in this journal that complete Jean Richard’s work on the bishops of Paphos in the period of the Avignon papacy (1309–1377). With some notes on Bishop Jacques More (1309–1321), this paper focuses on his successor, Aimery de Nabinaud, OFM, the first member of an illustrious family of ecclesiastics who served Cyprus in the 14th century. First noted in 1310, when he was teaching at the Minorite convent in Famagusta, Aimery was an important advisor to King Henry II (†1324), he was eventually elevated to Bishop of Paphos in 1322. We know most about Aimery’s diplomatic activities with the Kingdom of Armenia in Cilicia from 1310 until his death, as well as the difficult financial situation he left to his successor as bishop, Géraud de Veyrines.

Copyright of Relações Internacionais is the property of Relacoes Internacionais 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 trip to Mongolia, where he met with the Catholic community and other religious leaders of the country. During his visit, the Pope highlighted the role of Mongolian Catholics in spreading solidarity, universal respect, and interreligious dialogue, as well as working for justice, peace, and social harmony. Additionally, the Pope visited Marseille, where he participated in the "Encounters of the Mediterranean" and advocated for a unified policy of equitable reception of immigrants. 21 new cardinals were also created, and new apostolic exhortations on the climate crisis and on Therese of Lisieux were published. Finally, Pope Francis was unable to attend COP28 due to medical recommendations, but he sent a speech urging world leaders to accelerate the ecological transition. [Extracted from the article]

The fifteenth-century Papacy that struggled to establish itself in Rome and to burnish its image after the period of Schism, was not notably tardy in utilizing the printing press. Meserve, Margaret Papal Bull: Print, Politics and Propaganda in Renaissance Rome, Johns Hopkins University Press: Baltimore, MD, 2021; 454 pp., 72 illus.; 97814214440416, $62.00 (hbk) The 1980s and 90s were a golden age of historiography of Papal Rome in the fifteenth and sixteenth centuries, with studies by John W. O'Malley (1979), John F. D'Amico (1983), Charles F. Stinger (1985), Frederick J. McGinness (1995) and Ingrid D. Rowland (1998). Crucial here were the pontificates of the two Della Rovere Popes, the cultivated Franciscan Sixtus IV and his nephew the "warrior pope" Julius II who, because of his penchant for switching sides, had multiple enemies to condemn. [Extracted from the article]