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The concept of the integral speaks to the holistic nature of the globe. It is predicated on the claim that everything/everyone is related, and the destruction of one is the destruction of the whole. As such, it places a moral burden on each part to work towards the preservation and dignity of the whole. This ethics of union is aptly captured in Laudato Si' (On Care for Our Common Home), a papal encyclical of Pope Francis. African moral theory perfectly captures this ethic: I am because we are. What this communal ethic does is constantly maintain the view that humans are interconnected to one another. We interrogate how this communalistic approach of the African is implicated and vindicated in integral ecology and the special place Laudato Si' holds in the world. The end is to justify both the African and ecclesiastical approaches as decolonial ecology and then see how the uniqueness of both approaches can birth a universal approach. However, to achieve our aim, we employ the method of conversation that comes from the African place. We choose conversation because we believe that Laudato Si' promotes a 'theology from the borders'. If our statement is true, then we will best be able to project our argument using a method that comes from the borders but is universally possible in its application. [ABSTRACT FROM AUTHOR]

Religions play a key role in shaping our worldviews, values, and behaviours and this includes our interactions with the environment. Fuelled by the development of the technocratic paradigm, Christianity has historically received a bad reputation for perpetuating anti-environmental views. Nonetheless, the development of ecotheological strands and the emergence of faith-based organisations focusing on climate justice have aided in producing the much-needed environmental reformulations. As such, this paper seeks to provide a broad overview of the role of Christianity in shaping worldviews, from those hindering environmental action to more contemporary ecotheological approaches discussing climate change, particularly Pope Francis' encyclical Laudato si'. Christianity's preparedness to navigate climate change will be theorised in relation to empirical evidence and the work of European faith-based organisations, as well as the methodological opportunities that the field of ecolinguistics can offer to inform effective communication. [ABSTRACT FROM AUTHOR]

When Jorge Bergoglio became the first Jesuit to be elected as a successor to St. Peter, it created a novel problem in papal and Jesuit history: how would a Jesuit interpret the long-standing but ever-evolving traditions of pontifical dress? This article sets out how Francis's public sartorial choices have developed as he has negotiated his twin roles within the church. It further considers the influence of both Jesuit and Franciscan visual and material culture on the image he cultivates and the intersections between them and the imperatives of papal fashion. Finally, it considers the contribution of clothing to Francis's image and reputation within the church and in popular media in Italy and in the wider world. [ABSTRACT FROM AUTHOR]

This article intends to examine debt as a basilar political–theological device acting in favor of the neoliberal ethos. The Papal Encyclical Laudato Si affirms in paragraph 52 that debt today serves the control over the poor peoples in the world. In this article we demonstrate how debt can be seen as a political–theological device that works as an instrument of this specific ethos, aligned with neoliberal principles. We intend to show how these elements are related using three analytical movements. In the first, we present how we understand political theology as a critical reflection about the forms of political power. We observe that power, in its form and in the way it operates, replicates the theological–political power status prior to modernity, operating an excluding inclusion machinery. In the second movement, we analyze the political theology machinery that impacts individuals in the operation of an "excluding inclusion". Under the political–theological machinery, individuals, groups, or populations are considered as a part of the machinery; they are included because they are incorporated in the new organism as they are excluded from their original content—language, ethos, culture, and their constitution as subjects. Then, in the third, we present the notion of the device, explicitly, a device constituted by a web of odd components and flexible relations that, when isolated as independent elements, act in the subject's formation. In these terms, debt as a device of the political–theological machinery works to form individuals; it is a device that operates the excluding inclusion to make subjects more and more adapted to the market rules and habits. The very sense of debt in the post-productive era is challenged. We present how the possible exits from this machinery involve not only the debate on the forgiveness of foreign debts, but also how they are intrinsically linked to the creation of a new ethos, new ways of life created by relations outside the orbit of debt control. The conclusion intends to show how necessary it is to restore to people new forms of control over a way of life that is not regulated and ruled by debt. The methodology employed analyzes arguments that originated from works and articles concerning this theme. [ABSTRACT FROM AUTHOR]

In the present essay, we want to show how the Canticle of the Creatures, which we might call "The Canticle of Universal Brotherhood", is much more than the Canticle of Brother Sun or of a single man. The author himself is much more than the exceptional case of a nature-friendly medieval saint who, therefore, continues to inspire the promoters of ecology and, especially after the papal encyclical Laudato Si', constitutes the ecumenical matrix for the care of our common home. To this end, in this paper, we focus on two moments that, in the construction of the tutelary figure of Francis of Assisi, constitute a kind of diptych or portals which open and recapitulate the reconstructive intuition he bequeathed to us: (1) the vocational moment: Go and repair my house; and (2) the testamentary moment, in which the Founder, who never wanted to found anything, legates his manifesto for building the common home as a universal brotherhood, turning the "stones" into a canticle. Above all, we want to highlight the relevance of Franciscan spirituality, expressed particularly in the Canticle of the Creatures, and thus the Franciscan aesthetics for the modern ecology. [ABSTRACT FROM AUTHOR]

The article summarizes a colloquium titled "Apostolic Exhortation Laudate Deum: Challenges in the face of the global climate crisis", organized by the Directorate of Pastoral and Christian Culture and the Humanitas Magazine. During the event, the importance of addressing the climate crisis from an ethical and religious perspective was discussed. The commitments of the Catholic University to advance towards sustainability were highlighted, and Pope Francis was quoted in relation to environmental care. Academics from the Catholic University of Chile discussed the ethical reflection and paradigm shift proposed by Pope Francis in his encyclical Laudato si'. The importance of fraternity as a pillar of the cultural and structural change necessary for human development was also addressed, as well as the scientific and technical challenges posed by climate change. [Extracted from the article]

Vertiatis splendor was one of the most consequential papal encyclicals of the twentieth century. In it, the Church presented the faithful with a detailed look at Catholic moral teaching and put to rest several disputes that followed Vatican II. This article presents some key teachings of the encyclical and how they shape our understanding of Catholic moral teaching today. [ABSTRACT FROM AUTHOR]

Pope Francis has published a new apostolic exhortation titled "Laudate Deum," in which he addresses the climate crisis and updates what was stated in the encyclical "Laudato si'" eight years ago. The Pope emphasizes the importance of praising God for all his creatures and expresses his concern about the lack of sufficient reactions to climate change. Additionally, he points out that climate change affects people's lives and is intimately related to human dignity. The Pope also mentions that the signs of climate change are becoming increasingly evident and that urgent measures are necessary to confront this global crisis. [Extracted from the article]

G. K. Chesterton, William Wordsworth, and Gerard Manley Hopkins are set in conversation with Pope Francis's Laudato Si' (2015), to show how far those writers anticipate its animus against technocratic capitalism, but also, more surprisingly, how far Laudato Si' challenges the progressive assumptions of contemporary eco-activism. Chesterton, Wordsworth, and Hopkins do not merely foreshadow and clarify the theological stakes of a papal document. By making even single words expressive of a whole worldview (achieving what William Empson called a 'compacted doctrine'), their writings prove more imaginatively affective, as well as more theologically adequate than the communicative formalities available to the theological treatise as a genre. [ABSTRACT FROM AUTHOR]

Guarino's critiques are by no means dismissive of the encyclical or its vision of the interplay of philosophy and theology. Chapter Two, ' I Fides et Ratio i : Philosophy, Theology, and Contemporary Pluralism', unpacks the 1998 papal encyclical as a balanced and open declaration calling for a new engagement by Catholic theologians with contemporary philosophy. Guarino cites the papal missive in five of his chapters; in the other two, its thematic content remains on the mind of the reader, a felicitous effect of the book's redacted format. [Extracted from the article]

The article presents the intercultural and humanizing perspective of Pope Francis, highlighting his concern for the humanization of our society and the care of the environment. The Pope addresses topics such as fraternity, the care of our common home, and criticism of moral relativism and consumerist society. It is emphasized that Pope Francis is a charismatic world leader who works for social inclusion, human dignity, care for the planet, and global peace. The Pope's trips to different countries are also mentioned, where he has advocated for the inclusion of migrants and promoted interreligious and peace dialogue. The Pope has also denounced current politics and called on first-world countries to forgive the external debt of third-world countries. [Extracted from the article]

The article is a review of the book "Catholics and Politics in Latin America before Christian Democracy (1880-1950)" compiled by Martín Castro and Diego Mauro. The book examines the links between political parties and the Catholic Church in Latin America during the first half of the 20th century, highlighting the political initiatives of Catholics and their attempt to intervene in local and regional political scenarios with a social Christian perspective. It also analyzes the role of political Catholicism in Latin America, including its influence on social issues and its relationship with the encyclical Rerum Novarum. The article highlights the disputes between the State and the Church on issues such as education, as well as the transformation of political Catholicism towards more committed positions with political institutions and the formation of autonomous Christian democratic parties. It emphasizes the configuration of a transatlantic Christian democratic network and the importance of references such as Sturzo and Maritain. Overall, the article proposes a fruitful dialogue between different Latin American cases on political Catholicism in the region. [Extracted from the article]

Minor references to St Clement of Rome (the 1st century AD), the third successor of St Peter, in popular, educational, and scholarly writings (not only in Slovakia) are mostly related to the theme of the mission and legacy of Sts Constantine-Cyril and Methodius, who brought his relics to Papal Rome in the year 867/868. Thereafter, his figure and legacy have been treated in various writings on the basis of the so-called First and Second Letters of Clement to the Corinthians, other Pseudo-Clementine writings, or various hagiographical texts about the given saint. However, the topic discussed has not yet been debated in the light of the documents of the 20th-century Popes, and has also been insufficiently examined and compared in the context of the (Catholic) Church of the periods of Antiquity and the 20th century. Various aspects of the personality and work of the aforementioned first-century Apostolic Father, as well as other related and intertwined particular themes or aspects, can be found in 22 Papal documents. They are the apostolic constitutions, encyclicals, apostolic exhortations and letters, as well as the speeches of the following four Popes of the 20th century: Pius XI (1922 - 1939), John XXIII (1958 - 1963), Paul VI (1963 - 1978) and John Paul II (1978 - 2005). [ABSTRACT FROM AUTHOR]

This article explores continuities and discontinuities in Polish Catholic discourses on family planning across a time span that tends to be divided in the historiography on Poland and political history in general. The period we analyse begins in 1930, with the pivotal encyclical Casti connubii defining church doctrine on contraception, and ends with the legalization of abortion in 1956, and a state-sponsored family planning campaign the following year. In order to reconstruct Catholic teachings on marriage and family planning we examine advice publications that received official church approval, paying particular attention to their gendered dimensions, the emphasis placed on marriage, and the 'calendar' method. Although our research includes three politically and socially distinct periods, we argue that the content of Catholic teachings on family planning in Poland was consistent throughout. We also show that, although there were some distinct national characteristics, the Polish Catholic discourse on family planning resembled to a great extent the developments in other countries, particularly in regard to visions of marriage and sexuality. As we delineate, by engaging in the discussion on family planning, Catholic authors acted as active constructors of modernity, construed in both periods in relation to science and nationalism. [ABSTRACT FROM AUTHOR]

The article examines communication research about "Laudato Si," the encyclical letter issued by Pope Francis on May 24, 2015 about Catholic social teaching. Topics discussed are studies of "Laudato Si" as an instance of environmental communication or climate communication, its press coverage, communication analyses and responses to the encyclical, its impact and application to communication practices such as strategic communication and marketing.

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The objective of this article is to carry out a case study on the doctrinal principles of corporatism supported by Brazilian jurist Francisco José de Oliveira Viana and by American economist and theologian John A. Ryan. It analyzes the influence of tenets of Catholic doctrine stated in papal encyclicals Rerum Novarum (1891) and Quadragesimo Anno (1931) in their ideas and the adequacy of their principles to the solution of economic and social problems faced during the Vargas and Roosevelt administrations. For this purpose, in addition to the encyclicals, we analyze the works Problemas de direito sindical and Direito do trabalho e democracia social by Oliveira Viana and A Program of Social Reform by Legislation and Capital and Labor by Ryan. [ABSTRACT FROM AUTHOR]

Bruno and I struggled as lovers of reality and truth-telling struggle, laughing and railing at each other as we each and both insisted on semiotics rooted in our shared sense of mediation, meaning-making, and reality. Bruno calls I Laudato Sí i "an immense cry channeled by Pope Francis" ([2]). I want to end my effort to be present to Bruno, in his wake in many senses, by acknowledging our common response to [4] encyclical on ecological justice and care, I Laudato Sí i . Not the theology or the glaring absences, but the cry Francis channeled matters immensely to Bruno and to me, and perhaps to many listeners open to transformation away from indifference and to presence. [Extracted from the article]

We uncover fundamental dimensions of the process through which organizations embed the practice of fraternity through embarking on an organizational journey in the direction of the common good. Building on the latest encyclical of Pope Francis, Fratelli Tutti, about fraternal and social friendship, we offer insight into the understanding of what it means to become a fraternal organization and reflect on the key ethical and paradoxical challenges for organizations aiming at collectively contributing to the common good. We add to previous work by characterizing this journey as a process involving unique ethical challenges that emerge from the paradoxes associated with this process and how this might change the nature of the relationships between organizations and others within the organizational landscape. [ABSTRACT FROM AUTHOR]

Saint Francis expressed the essence of a fraternal openness that allows us to acknowledge, appreciate and love each person, regardless of physical proximity, regardless of where he or she was born or lives. This saint of fraternal love, simplicity and joy, inspired me to write the Encyclical Laudato Si’, and prompts the Pope once more to devote this new Encyclical to fraternity and social friendship. The following pages do not claim to offer a complete teaching on fraternal love, but rather to consider its universal scope, its openness to every man and woman. The Pope offer this social Encyclical as a modest contribution to continued reflection, in the hope that in the face of present-day attempts to eliminate or ignore others, we may prove capable of responding with a new vision of fraternity and social friendship that will not remain at the level of words. This paper presents the main concepts of the Papal encyclical on fraternity and social friendship and the social efforts and requirements for develop bonds in support of poor people discriminates in their human rights. [ABSTRACT FROM AUTHOR]

The article summarizes the main milestones of Benedict XVI's pontificate, highlighting his election as Pope in April 2005 and the beginning of his ministry in the same year. It mentions the publication of his first encyclical, his speech at the University of Regensburg, the publication of his trilogy "Jesus of Nazareth," and the opening of the Fifth General Conference of the Latin American and Caribbean Bishops in Aparecida. It also mentions the encyclicals "Spe Salvi" and "Caritas in Veritate," the pastoral letter to the Catholics of Ireland, and the opening of the "Year of Faith." The article highlights Benedict XVI's resignation in 2013, being the first papal resignation in almost 600 years, and his retirement to the Mater Ecclesiae convent in the Vatican. It mentions his spiritual testament, in which he thanks God and asks for forgiveness from those he may have offended. [Extracted from the article]

The article summarizes the encyclical "Pacem in Terris" published by Pope John XXIII in 1963. In the context of the Cold War and after the Cuban Missile Crisis, the Pope proposed points to promote peace among states. It emphasizes the importance of love as a source of peace and brotherhood among men and nations. It also mentions the Universal Declaration of Human Rights and its insufficiency compared to the divine foundation proposed in the encyclical. Topics such as national and international political order, the interdependence of peoples, and the need for a global political authority are addressed. In addition, pastoral recommendations are offered to Christians to participate in the progress of the common good and collaborate with people of other beliefs. The encyclical rejects the arms race and war, promoting just peace and religious freedom. It was widely praised internationally. [Extracted from the article]

For more than half a century, the Catholic Church has deliberated the effects of religious pluralism on its evangelizing mission and rapport in the contemporary world. The Second Vatican Council, after examining theological tradition and scrutinizing the signs of the times, produced many noteworthy documents that modernize the Catholic Church and prudently integrate ideas of religious pluralism into its functions of mission, evangelization, and interreligious dialogue. Yet, tensions remain between the Catholic Church's mission as the universal sacrament of salvation and its recognition of religious pluralism. Pope John Paul II strived for balance while Pope Benedict XVI expressed concern that justifying multiple religions might lead to relativism. For Pope Francis, the combination of mission, evangelization, and interreligious dialogue is a form of engagement, a means of being in solidarity with the poor and remedying social issues, such as global climate change, poverty, and systematic injustice. Religious pluralism consequently transforms society, serving as an impetus for the Catholic Church's evolving use of interreligious dialogue to develop mutually respectful relationships and inspire a new evangelization of multifaith collaboration for the global common good. [ABSTRACT FROM AUTHOR]

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Copyright of En la España Medieval 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.)

In the face of growing tensions between nations, communities, and individuals, it is necessary to build understanding and dialog between them. Political, economic, and cultural activities are not always sufficient and effective, due to the fact that attitudes toward other people depend less on systemic solutions, laws, and procedures than on what is inside human beings, their empathy and solidarity. Pope Francis has therefore proposed a platform for understanding and peace‐building between people that relates to people's interior development, that is, the idea of universal fraternity. This term, used after Pope Francis, is understood as fraternity of both men and women, brothers and sisters. The article analyzes this concept and indicates how religious education in a broad sense can contribute to the promotion of this idea. The problem hereof can be expressed in the questions: How to understand the idea of universal fraternity, how to realize that we are all sisters and brothers, what concrete fruits could the realization of this idea bring? What role does religious education play in acceptance and understanding, and then implementation as well as promotion of this idea that cannot be reduced to the transmission of knowledge alone? [ABSTRACT FROM AUTHOR]

The article discusses the Pope Pius XII's Encyclical, Mediator Dei, which emphasizes the importance of Eucharistic worship in the liturgy of the church. The pope emphasizes that the Eucharist is not simply a meal or a community-centered celebration but a true act of sacrifice, and that the music offered during Mass should reflect the awesome seriousness and severity of the occasion.

This article explores the role of Catholicism after the papal encyclical Rerum Novarum (1891), in shaping early Latin American social security. While social security is often interpreted as the outcome of organized distributional struggles, recent scholarship has begun to pay attention to the religious origins of a variety of social security systems. Building on this "religious turn", the article reviews how research on religious traditions and the welfare state illuminate Latin American early developments of social security. By placing these experiences within welfare research at the beginning of the 20th century, this review aims to shed light on two understudied themes. First, new questions emerge connecting cultural understandings to their institutionalization through social policy. Second, Rerum Novarum and the social doctrines of the Catholic Church provided a vocabulary to nurture and legitimize secular state interventions in line with traditional ideas of reciprocity and charity. Social security models inspired by early German and French experiences, through the recommendations of the International Labour Organization, were adapted to local realities without challenging previous forms of social organizations that favored Catholic notions of in‐kind support and encouraged personal relationships. Building on recent scholarship, the article ends by calling for further research on how Catholic in‐built conceptions of reciprocity shape secular policies. [ABSTRACT FROM AUTHOR]

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In the last two decades, mainstream religious institutions have progressively incorporated ICTs in both their organizational infrastructure and their devotional practices. Stemming from digital religion scholarship, the present article aims at investigating how the official discourse of the Catholic Church around media has transformed during the long transition from the mass to the digital media era. To this aim, the entire production of papal Encyclicals, Apostolic Exhortations, and World Communication Day addresses from 1967 to 2020 have been analyzed. First, texts were analyzed through a text mining software to identify and quantify the terms under scrutiny. Subsequently, an in-depth study around the evolution of the term "media" was conducted, including the selection and categorization of the term's correlates and their ethical characterization. Data resulting from this double-layered analysis offer insights on the evolution of the relationship between the Catholic Church and the fast-changing world of media. [ABSTRACT FROM AUTHOR]

The Catholic bishops of East Africa gathered in Tanzania to discuss the implementation of Laudato si', Pope Francis' encyclical on caring for the environment. During the nine-day conference, the bishops analyzed initiatives to protect the environment and made common resolutions for the implementation of the encyclical. They also expressed their concern about the ecological crisis, deforestation, and environmental pollution caused by poorly regulated mining industry. The bishops emphasized the need to promote ecological justice and environmental awareness in Christian communities and families. The bishops of AMECEA urged the faithful of the Church to be stewards of the environment and natural resources for the benefit of future generations. The 21st Plenary Assembly of AMECEA will be held in Uganda in 2026. [Extracted from the article]

Pope Francis’ Encyclical Laudato Si’ is not very lavish in mentions of women, nor of the feminist cause. Nor does it refer to ecofeminism. However, one can find in it some mentions of Creation, nature, and the Earth that refer to the feminine or to feminine archetypes. Moreover, in the text of the Papal Encyclical there are also passages where the alliance between human feminine corporeality and creation are made explicit. In this text we intend to highlight these mentions, dialoguing with two cinematographic works by the Chilean filmmaker Patricio Guzmán: Nostalgia of Light from 2009 and The Pearl Button from 2015. Based on this dialogue, the text examines some Latin American women’s collective movements where one can perceive, in dialogue with Guzmán’s cinema and the papal encyclical, this alliance between creation and the Earth, and women, their bodies and their political actions. The text reflects on how the Earth brings about an analogy and a primordial alliance and the female body and how this is reflected, although without such explicit naming, in Francis’ document. Some consequences of this analogy and alliance are highlighted towards the construction of an ecofeminist ethics, theology and mysticism. [ABSTRACT FROM AUTHOR]

Copyright of Divergencia is the property of Taller de Historia Politica 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 Pope Pius XII's Encyclical Mediator Dei, which is considered a master class in liturgical spirituality and the liturgy's relationship to scholarship. The article highlights topics from the encyclical, including the nature, origins, and development of the sacred liturgy; the three ways the church prolongs the priestly mission of Jesus Christ; and the definition of the sacred liturgy as the public worship.

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

This article aims to show how the concept of the eutopian city can be used as a key for reading Pope Francis's latest two encyclicals (Laudato Si' , from 2015 and Fratelli Tutti , from 2020). We highlight the ideal of conviviality in the notion of common home, political love, and social friendship, whose paradigm in contemporary urban life would be the experience of neighbourhood. This involves thinking of the city as a space of conviviality and the construction of a common project of society, overcoming the divisions of a closed world in favour of an open world. The papal texts therefore reveal formulation of a political proposal precisely at the time when politics was dying, fostered by new climate conditions and the renewed culture of walls. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II 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.)

Sallie McFague's theological models construct a tensive relationship between conceptual structures and symbolic, metaphorical language to interpret the defining and elusive aspects of theological phenomena and loci. Computational models of language can extend and formalize the conceptual structures of theological models to develop computer-augmented interpretations of theological texts. Previously unclear is whether computational models can retain the tensive symbolism essential for theological investigation. I demonstrate affirmatively by constructing a computational topic model of the moral theology of Thomas Aquinas from Summa Theologica (Second Part, in English translation) useful for interpreting not only the Thomistic text but also recent papal encyclicals. [ABSTRACT FROM AUTHOR]

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This article interrogates sacred repertoire produced in late seventeenth-century Salzburg as a reflection of a local Catholic piety that centered on sacrifice, especially the ultimate sacrifice of martyrdom. As individual principality that was subject to both the Papal court in Rome and the Holy Roman Emperor, Salzburg provides a meaningful case study in the heterogeneous regional post-Tridentine Catholic practices that musicologists and historians alike have only begun to explore. Compositions by Andreas Hofer (1629-84) and Heinrich Biber 1644-1704) present a prime example of sacred music's ability to manifest a region's distinct piety. Supported by their patron Prince-Archbishop Maximilian Gandolph von Kuenburg (r. 1668-87), Hofer and Biber left behind musical evidence of this exceptional Catholicism the feasts they elaborated with substantial concerted compositions as well as the distinct texts they set, which do not align with prescribed liturgies and likely reflect persistent local practices that resonated with prince-archbishop's Counter-Reformation agenda. Printed liturgical books and emblems celebrating Maximilian Gandolph further support claim that throughout the seventeenth century liturgical practice and sacred music in Salzburg maintained a local flavor that concentrated themes of sacrifice and martyrdom. [ABSTRACT FROM AUTHOR]

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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.

A study of the British reception history of Rerum Novarum between 1891 and 1919 shows the key role of Fr. Vincent McNabb OP in popularising in the Catholic press what would become the predominant interpretation of the encyclical, switching its perceived emphasis away from the defence of private property to the advocacy of an urgent redistribution of property unjustly withheld from the impoverished working classes [ABSTRACT FROM AUTHOR]