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There have been two events in the planning at Athens over the last twenty years: the Olympic and Paralympic Games and the Greek debt crisis (2008–2018). We analyse here whether any form of planning other than classic strategic planning was used for these events. The Olympics are a mega event and are often seen as the Holy Grail, an ideal way to boost a city's appeal. A debt crisis implies a policy of austerity. The article's objective is to explore whether an exceptional strategic planning was implemented for these two exceptional events, side-by-side to the classic strategic planning. This planning method and the way it was rolled out bear the marks of intense private sector involvement, a top-down decision-making process, together with urgency, derogations from the usual project rules, and a focus on a return on investment and limited risk-taking. Planning like this can lead to a contradiction with the spatial priorities of traditional planning, or to a legacy turned more towards the qualitative improvement of the city, by a concern for developing its international attractiveness, rather than to giving priority to adaptation to local needs. [ABSTRACT FROM AUTHOR]

The Holy See is an absolute monarchy, both as a political and as a spiritual entity. The Second Vatican Council indicated, retrieving biblical terms and metaphors, a new way of giving value to the whole people of God, the laity (laos theou), constituted by baptism. Rather than a societas perfecta in a pyramidal system, the intention was to declericalise and in this sense democratise the church and its decision-making, not least seeking to secure its witness in an ever more secular world. Even if a sacramental and ontological difference is maintained, this indicates clergy are no longer a first class of believers against which the laity would be a second class; rather, they are rooted and stand with and within the whole people of God with their specific vocation and ordination. The notion of the royal and universal priesthood of believers, taken from 1 Peter 2:9 and emphasised by Luther and other reformers as they distributed power between ordained and not ordained leaders, was visible in the Second Vatican Council and finds new enactment in the synodality process which culminated in the Ordinary Synod in Rome, in October 2024. Based on his own theology of the people of God, developed during the dictatorship and economic oppression in Argentina, with strong cultural and religious connotations, Pope Francis seeks to further major involvement of the laity and especially of women in the church's administration and transformation processes. Not surprisingly, this process has been receiving criticism both from those who find it is not going far enough and from those who believe the process has already gone far too far. Based on bibliographical and documental research, the intention of this article is to describe and analyse the notion of the people of God as proposed by Pope Francis and its forms of concretisation including its deficiencies, as well as, in dialogue with ongoing debates on populism, highlight the precariousness of any "people" as a concept and as a reality. A dynamic notion of "people" and a theological accountability of the people and the clergy towards each other, towards God and towards the world can do justice to both the ambiguities and the irreplaceability of the people as citizens of the church as well as the world. [ABSTRACT FROM AUTHOR]

The Twenty-Eighth International Eucharistic Congress (Chicago, June 20-24, 1926) was an unprecedented celebration: hundreds of thousands of participants from thirty-seven nations attended, and about six hundred journalists covered the event. Such an impressive outcome was far from guaranteed, considering the predominantly Protestant population in the US, the lack of diplomatic relations between the US and the Holy See, and the significant doctrinal differences between Catholics and Protestant churches regarding the Eucharist. The Congress, along with the organizational effort that made it possible, greatly impressed Pope Pius XI, his representatives, and the Italian Catholic hierarchy. Drawing on Vatican archives and published documents to reconstruct the organization and development of the Congress, this article sheds light on how the Vatican and Italian Catholic hierarchy perceived American society's ability to conceive and execute a religious event of unprecedented proportions. This reconstruction also helps to illuminate the broader European fascination and anxiety toward the vision of the future emerging in American society and presented to the Old World after the Great War. [ABSTRACT FROM AUTHOR]

This contribution explores Henri de Lubac's changing relationship with the papacy and its magisterial role. The mutation of his relationship with the different popes with whom he interacted illustrates the tense, problematic, and necessary link between Jesuit theologians and the hierarchy of the Church. Lubac's contrasting relationship with the papacy can be explained, on the one hand, by his quest, and that of other theologians of his generation, for an aggiornamento of the Church in a context marked by the aftermath of the modernist crisis and, on the other hand, by the theological and ecclesiological debates that arose from the reception of the Second Vatican Council. [ABSTRACT FROM AUTHOR]

This article sets out historiographical engagement with the papal tiara since the late sixteenth century, examining the range of questions asked about the object and the motivations behind them. Early modern Catholic writers developed a consistent line of inquiry into the tiara based on an evolving agenda to affirm the pope's majesty. More recent scholars, though motivated by very different concerns, have nevertheless retained many of their lines of questioning. Indifference to practical questions about exactly how the tiara was used as a ceremonial object has sometimes been a feature of this discourse. However, contemporary discussion of the tiara's medieval origins now integrates it. The oddity that tiaras have still been produced for late twentieth- and twenty-first century popes needs to be included in the story told. [ABSTRACT FROM AUTHOR]

A school of economic historians argues that the medieval church was an economic firm: not metaphorically, but literally. Their work has been virtually ignored by professional medieval historians, but it has been published by Oxford University Press and the University of Chicago Press, so it does deserve attention. Conversely, it would be healthy for economists and public choice scholars to get reactions from a historian. There appears to have been a wall between the two disciplines, an unhealthy situation. The economists discussed here see the medieval Church as a "multi-divisional firm", "characterized by a central office [the papacy] that controls overall financial allocations and conducts strategic, long-range planning, but allows divisions (usually regional) a high degree of autonomy in day-to-day operations" (ST 1996: 20). In fact, the medieval church was a multitude of discrete systems within a common legal framework. It was certainly not an "economic firm". [ABSTRACT FROM AUTHOR]

Orta Çağ Avrupası, tarih sahnesinde siyasi ve sosyal olayların belki de en çok yaşandığı yerden biridir. Kavimler Göçü sonrası yangın yerine dönen bu topraklardaki siyasi istikrarsızlığın yarattığı boşluğu Papalık doldurmuştur. İtalya topraklarında feodal birliklerin oluşması ve bu birliklerin zamanla papalık ile siyasi çıkarları sebebiyle karşı karşıya gelmesi Papa bu feodal devletlere karşı büyük güçlerle ittifak kurmuş ya da onlara bazı imtiyazlar vererek ayakta tutmaya çalışmıştır. Papalığın feodal devletlerin baskısından ötürü imparatorlara vermiş olduğu imtiyazlar zamanla kendisini bunlarla da karşı karşıya getirmiştir. 14. Yüzyılda Fransa kralının müdahalesi ile papalığın Avignon’a taşınması bu kurumu Roma ve Avignon olmak üzere ikiye bölmüştür. 14. Yüzyılın son çeyreğinde papalık yeniden Roma’ya dönmüş böylece 15. yüzyılda İtalya’da güçlenen Medici Ailesi papalık ile yakın ilişkiler kurmuş ve zamanla kendi içerisinden de papalar çıkarmıştır. Giovanni de Medici Papa X. Leo unvanıyla bu ailenin papalık makamındaki ilk üyesi olmuştur. Güçlü ve müreffeh bir ailede yetişmiş olan Giovanni de Medici, bu özelliği dolayısıyla dikkatimizi çekmiş ve böyle bir aileden gelmesi papalığı esnasındaki faaliyetlerinde ne derece etkili olmuştur, şeklindeki sorular zihnimizde oluşmuştur. Biz de bu çalışmada bu hususa cevap bulmaya çalıştık.

This paper explores the Croatian framework of collaboration between the state and the Catholic Church in the educational field, specifically the teaching of Catholic religion in public schools. First, the statute of the subject of religion was analyzed, following what is established in the Agreement with the Holy See and its Development Agreement with the Croatian Conference of Bishops. Some challenges to this peculiar model of cooperation were revised, mainly the ones regarding the enrollment and the co-responsibility of both ecclesiastical and state authorities in the approval and control of programs and contents. Second, the status of religion teachers was also evaluated. The same ecclesiastical and state authorities also have competence over the teaching staff, from their training to the control of their work, and must confront inconvenient situations related to the suitability of these professionals. In the study of each section and its corresponding rules and practices, it was possible to outline singular aspects, in some cases recognized—or rejected—judicially as discriminatory. This approximation to the right to religious education intends to examine the practice observed by the respective authorities in applying such provisions. The obtained findings and proposals about the singular Croatian model provide a useful contribution for comparative purposes. [ABSTRACT FROM AUTHOR]

The article explores the views of Jews in the early eleventh century on issues of rulership and power through analysis of a Hebrew text known as the '1007 Anonymous'. The article opens with a discussion of this work's account of practices of lordship, showing that its protagonist is presented as a lord. It then turns to examine papal involvement in the power struggles that characterised France, concluding that the protagonist's appeal to the papacy was at the time a common practice. It moves on to analyse anti-Jewish rhetoric and its underlying political messages, presenting it as a manifestation of power narratives. Finally, the article reframes the Hebrew account as evidence of Jewish attempts to cope with the rise of new practices of rulership in early eleventh century France, and as depicting a Jewish-Christian dispute over the symbolic role (or lack thereof) of the Jews within this political dynamic. [ABSTRACT FROM AUTHOR]

The article explores the relationship between philosophy, science, and history, highlighting the conflicting views on their intellectual importance. It discusses the perspectives of Platonism and Aristotelianism, with Platonism prioritizing philosophy as a non-empirical pre-science and Aristotelianism subordinating philosophy to science. The article also delves into the role of history in these disciplines and emphasizes the importance of understanding the past in order to anchor truth and avoid the loss of freedom. Overall, it provides a nuanced examination of these subjects without adopting a specific judgment. [Extracted from the article]

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"Jesuit Kaddish: Jesuits, Jews, and Holocaust Remembrance" by James Bernauer explores the complex relationship between the Jesuits and Jews throughout history. The book highlights the tension between Christian devotion to Jesus, who was Jewish, and the historical rejection of Jews and Judaism. Bernauer documents the marginalization, hostility, and distancing of Jews by the Jesuits, while also acknowledging the efforts of some Jesuits who protected Jewish refugees during World War II. The book raises important questions about the roots of Jesuit antagonism towards Judaism and the potential for a transformed relationship in the future. [Extracted from the article]

For decades the papal tradition has renounced the term 'war' as something around which to build an ethical approach. One can sympathize with this: resort to war seems the consequence of ethical failure and brings in its train a host of brutalities including rape, torture, and murder that harm both victims and perpetrators. But that view of 'war' is an incomplete representation of the possibilities of the uses of force to secure legitimate political goods. Thus the popes have struggled to maintain a clear voice in the face of abject tragedies like the Russian invasion of Ukraine: on the one hand, Pope Francis condemns war in an almost absolute manner; on the other, he recognizes the legitimacy of Ukrainian defensive uses of force. In so doing, of course, he merely abides the so-called 'just war theory' he seems to have discarded. My contribution will focus on the current state of the just war in Catholic teaching. I will maintain the state remains where it has been since at least the middle of the twentieth century: skeptical about the capacity of states to judge in terms of international law, but cognizant of their right to defend themselves against ongoing aggression. [ABSTRACT FROM AUTHOR]

From its foundation in 1622, the Congregation de Propaganda Fide held supreme jurisdiction over all missionary activities of the Catholic Church at the global level, with authority coming directly from the pope. Its main goals were the expansion of the Catholic faith, the reaffirmation of papal spiritual primacy, and the promotion of Indigenous clergy throughout the world, which put Propaganda Fide in direct competition with secular rulers who also wanted to control missionary activities in their overseas territories. This article will examine one such conflict, namely that regarding Portugal and its royal patronage system in China. The Historical Archive of Propaganda Fide in the Vatican City holds extensive material concerning Portuguese patronage and China, which has remained relatively unknown and understudied. Through an examination of several of the most significant documents, such as the formal terms sent by the Portuguese court to the Holy See, the response of Propaganda Fide, and the final declaration of the Holy See, which would become the cornerstone for all future decisions over the patronage system, it is suggested that these negotiations about China are in fact central to a wider shift in global Catholic policy and politics in the field of missionary activity. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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 History Studies (13094688) is the property of History Studies 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.)

During the Second World War, the British Government interned or asked the Holy See to replace many of the Italian clergy within the territories that it controlled. This led to a political conflict between London and the Vatican which was not resolved until the end of the war. This article addresses the development of the controversy and its causes, concluding that it stemmed from traditional imperial hegemonic goals rather than from anti-Catholicism. It also stresses that the Church's response was weakened by national rivalries within the Catholic clergy in the region, and the fundamentally different views of the war of London and the Vatican. [ABSTRACT FROM AUTHOR]

The article presents a commentary by Bishop Heinrich Bedford-Strohm, moderator of the central committee of the World Council of Churches, on the study document, The Bishop of Rome: Primacy and Synodality in the Ecumenical Dialogues and in the Responses to the Encyclical Ut Unum Sint, presented by Dicastery for Promoting Christian Unity on June 13, 2024. Topics include the Vatican papacy, tasks and significance of the papal ministry and summary of the study document.

The article discusses mythologies about the ancient council of Nicaea, near Roman emperor Constantine's city of Constantinople. Topics discussed include Constantine's toleration of Christianity and alliance with Christians, misrepresentations about Nicaea in Dan Brown's book "Da Vinci Code," and the understanding about the transition of Jesus Christ from human to divine with the Council of Nicaea convening to announce the doctrine of Christ's divinity.

This article analyzes texts about Montenegro of the Catholic Irish publicist Patrick Mac Swiney de Mashanaglass, who visited the country in 1899. He published two works about his experience and the information he collected: a travel account and a historical overview. The article discusses the motive for his arrival on the eastern Adriatic coast, the historical, political, and cultural context of this visit, and the factors that influenced the creation of a certain image of Montenegro in his works. Special attention is paid to the issues of the relationship between Montenegro and the Holy See, which Swiney analyzed from various standpoints, and which contributed to the growing interest in Catholic circles in the small Balkan principality. The key events in that sense were the signing and implementation of the Concordat between Montenegro and the Holy See, the first legal act of this type signed between the Vatican and an Orthodox country, and the political-religious problem that emerged around an institute in Rome dedicated to St Jerome. [ABSTRACT FROM AUTHOR]

This article discusses the return of three fragments from the Parthenon's sculptural scheme from the Vatican Museum to the Acropolis Museum in Athens. The fragments were permanently transferred and the return ceremony was attended by prestigious figures from both Greece and the Vatican. The article explores the legal basis for the transfer and the concept of inalienability in the Vatican's collections. It also discusses the Vatican's changing approach to restitution and the potential for future donations of cultural works. The article concludes by stating that while the legal framework for restitution has been established, further guidance and ethical guidelines are needed for a fair and transparent restitution process. [Extracted from the article]

Rome is a symbolic city, a source of inspiration and fascination for centuries. The sacred intertwines with the profane, absolutism with democratic ideas and spurts of anarchy. It is the royal, imperial and papal capital; the Comune di Roma and the SPQR. A museum and one of the most important intellectual and artistic centres in the world. The broader background of the essay is formed by references to three classic works on Rome by travellers and scholars of historical issues: Jozef Ignacy Kraszewski, Paweł Muratow and Zygmunt Kubiak. On the other hand, more recent insights into the specificity of the Eternal City are provided by Juliusz Gałkowski's Miniatury rzymskie (Roman Miniatures), Hanna Suchocka's Rzymskie Pasje (Roman Passions) and Magdalena Wolińska-Riedi's stories collected in the book Mój Rzym (My Rome). The flow of the essay is bound together by the personal, intellectual and emotional experiences of its author. [ABSTRACT FROM AUTHOR]

"The Pope at War: The Secret History of Pius XII, Mussolini, and Hitler" is a book that examines the controversial reign of Pope Pius XII during World War II. The author presents a detailed account of Pius XII's actions and decisions, suggesting that he prioritized the interests of the Roman Catholic Church over taking a strong stance against Nazi atrocities. The book discusses the pope's relationship with Hitler and Mussolini, his silence on the Holocaust, and instances of racism within the Vatican. It raises questions about Pius XII's missed opportunity to speak out against Nazi atrocities and the moral responsibility of the Roman Catholic Church. [Extracted from the article]

The discussion surrounding the posthumous condemnation of Theodore of Mopsuestia, Theodoret of Cyrus and Iva of Edessa occupies an important place in the church history of the VI century. The attempt at reconciliation with the Monophysites, undertaken by Justinian, not only failed to achieve its original goal, but also led to a new schism. To support his initiative, the emperor turned to the Roman bishops, which put them in a difficult situation: on the one hand, Justinian demanded from the popes support for the condemnation of the Three Chapters, on the other – the churches of the western provinces reacted to this initiative with condemnation and distrust, seeing in it the undermining of the authority of the Roman Church and the entire institution of ecumenical councils. One of the episcopal sees closely associated with Rome was Arles (Arelate), an important ecclesiastical center of Gaul. An analysis of the papal epistles to the bishops of Arles, as well as to the Frankish kings, allows us to conclude that the Gallic clergy were rather poorly aware of the essence of the contradictions that developed around the condemnation of the Three Chapters: the popes repeatedly sent messages confirming their adherence to the canons, but without touching on the very essence of the differences. Such a streamlined position also testifies to the difficult position of the Roman see, which was forced to take into account the position of both Justinian and the Western churches. To convey their point of view to the Gallic clergy, the popes used the bishops of Arles, who had serious regional influence, which Vigilius and Pelagius further strengthened by granting them the status of papal vicars. The appointment and activities of the vicar were actively discussed with the secular authorities – the Byzantine ruling couple, as well as the Frankish kings – which also indicates the weakness of the papal positions during this period

The Hussite crusades are characterized as religious in nature in terms of the volume and content of military activities in Bohemia. The initiators, participants and advocates of these activities impart the aforementioned religious nature. Following Huss’s complaint at Constance in 1415, the religious reform movement that began in the Czech-speaking lands of Bohemia identified with a well-defined political community that defined itself in national terms. When Sigismund of Luxembourg decided to impose his will on Bohemia by force in 1420, a broad coalition of reformist factions decided to use military force to defend what they interpreted as the “Law of God” (lex Dei). Sigismund’s infamous invasion was proclaimed as a crusade through the Papacy. The coalition is likely to perceive this defense as a religious war. But the elected emperor’s agreement that this should take the form of a crusade was undoubtedly to sharpen his opponents’ sense of the sacred character of the conflict. Except for the Crusades, there is no example of such a sustained and organized defense of religious doctrines against attack in the Middle Ages, and nothing similar until the Reformation. In the Hussite Crusades, a group of people waging a religious war faced another group of similar views: those who wore the cross fought those who defended the nondescript chalice. Our study aims to deal with the Hussite-centered Reform movements in the Bohemian lands and the military expeditions as a result. Our research examines the use of the Papacy for political purposes by instrumentalizing religion through the “Hussite Crusades”. [ABSTRACT FROM AUTHOR]

From mid‐1960 to early 1961, the Melbourne Catholic weekly newspaper The Advocate carried an extended controversy on evolutionary science and its compatibility with the teachings of the Church. An intra‐denominational debate among Catholic scientists, clergy and laymen, the controversy was shaped by the theological framework of Pope Pius XII's encyclical Humani Generis (1950), which included the first ever papal statement on evolution. As a grassroots debate in which official Catholic policy as outlined in the encyclical was open to interpretation by competing interests, the controversy serves as an index of the ambiguities of Humani Generis, and of the uncertainties of wider Church policy at the time, regarding evolutionary science and human evolution in particular. The article considers the Advocate controversy and its immediate aftermath within the context of Humani Generis's strictures on human evolution, and within the longer history of Catholic responses to and engagement with evolutionary science. [ABSTRACT FROM AUTHOR]

In 988, under the leadership of Kinyaz Viladimer, Russians accepted Christianity through the Patriarchate of Constantinople and entered a new phase in their history. With Christianity, the Russians were introduced to writing and, most importantly, to religious texts. At the same time, this religious conversion also led to the acceptance of the belief of chosenness, which had spread to Christianity from Judaism. Nestor, a Russian priest who lived in the 12th century, wrote in his work that although Russians were the last community to accept Christianity, they would undertake important missions in the future. He also attributed a mission to the Russian society by referring to the biblical passage that the feet will be the head and the head will be the feet. However, in the mentioned centuries, the Eastern Roman Empire was still the center of Orthodoxy. For this reason, the Russian Orthodox Church would remain for many years as a Metropolitanate under the Patriarchate of Constantinople. However, the increasing Ottoman pressure on Constantinople from the 1400s onwards created several historical opportunities for the Russians. In particular, the Byzantine agreement with the Pope of Rome in Florence in 1439 mobilized the Russian Church. Using this agreement as a pretext, Moscow severed its relations with Constantinople. In 1453, the Ottoman conquest of Constantinople, the center of the Orthodox world, opened a new page in Russian Theo-politics. Russian priests believed that Nestor's prophecy had been fulfilled and Moscow developed the concept of the Third Rome. Appearing in the 16th century, the Moscow-Third Rome concept soon became the ideological basis for the formation of the Moscow kingdom. In this article, the concept of Moscow Third Rome, which is one of the important turning points in Russian history, is analyzed through an analytical method. The background of the concept, the conditions that led to its emergence, its historical development and its reflections on the present day are emphasized. [ABSTRACT FROM AUTHOR]

Until the Enlightenment, the prevailing opinion about the Paulicians was that they were the resurrection of Manichaeism. However, with the Enlightenment, an alternative historiography to this traditional portrayal was developed in the context of criticism of the church. Edward Gibbon, one of the greatest historians England ever produced, had a seminal influence on Protestant historiography when he surprisingly allocated a separate chapter to the Paulicians in his famous history. Gibbon portrayed the Paulicians as the last witnesses of the early Christians described in Acts and therefore as victims of spiritual persecution by the Catholic and Orthodox Churches. His conclusions were based on charges attributed to the Paulicians by Byzantine historians, such as their rejection of the established Church, her clergy, and the sacraments that developed around them, as well as their more liberal attitude towards the Bible, their rejection of icons, the veneration of the cross, saints, and relics. Due to the proximity of these claims to Protestantism, Gibbon argued that the Paulicians were the forefathers of the Reformation in Europe in the sixteenth century, which caused a great uproar later and can be traced back historically, theologically, and geographically. [ABSTRACT FROM AUTHOR]

The text titled "The Renunciation of the Petrine Office. Doctrinal Itineraries ten years after Benedict XVI's declaratio" is a volume that is part of a research project on the renunciation of the Petrine office in the Church. The text collects the presentations given at an interdisciplinary seminar and offers reflections on the concept of officium in relation to the concepts of munus and ministerium. It also analyzes significant aspects of the conception of government and constitutional organization of power in the Church, as well as the history of papal resignations in extreme circumstances. The final chapter addresses the legal and theological profiles of the resignation of the papacy, highlighting the importance of maintaining a balance between the rights and freedoms of the former Pope and the good of the unity of the Church. [Extracted from the article]

The main documents and legal texts issued by the Pope in 2023 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]

In 1622, a counter-reformist concept of the mission led to the foundation of Propaganda Fide, a congregation to which the Supreme Pontiffs entrusted various tasks at the global level, including the reassertion of the pope's authority over missionary activities, which had previously been dominated by European secular powers using the patronage system. In carrying out its mandate, the new Congregation also charged apostolic nuncios, almost entirely Italian, with collecting information from and establishing direct contacts with the states of Catholic Christianity and of missionary territories beyond. These nuncios not only performed activities of a religious nature but also served as diplomats and representatives of the pope, endowed with particular powers and faculties. This article introduces the role of apostolic nuncios and analyzes the results of the first of these sent by the Propaganda Fide to China, Charles Thomas Maillard de Tournon. It will show that, as the first papal legate to China, he was not entirely successful in his objectives, but his mission can be seen as a turning point in the history of relations between the Holy See and China and as an important episode which helps us to understand not only early Sino–papal relations but also the development of the new global vision of the Catholic Church as it was formulated by the Propaganda Fide. [ABSTRACT FROM AUTHOR]

This article examines the decline of religion and community in contemporary societies, focusing on Poland. It explores the concept of a post-secular age and the role of rituals in maintaining community. The author argues that secularization can lead to self-centeredness and narcissism in consumer societies. The article also discusses the impact of globalization on culture and identity. It highlights the connection between religion and Polish society, particularly through the influence of Pope John Paul II. The author emphasizes the role of John Paul II in fostering community and solidarity, and suggests that his legacy can inspire people in challenging times. [Extracted from the article]

Copyright of Opole Studies in Administration & Law (OSAO) / Opolskie Studia Administracyjno-Prawne (OSAP) is the property of University of Opole / Uniwersytet Opolski 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 explores John Milton's views on Catholicism, specifically Roman Catholicism, and his criticism of its authoritarianism and suppression of individual thought. Milton argues for religious tolerance and the freedom of individuals to form their own beliefs based on personal interpretation of scripture. He promotes congregational independence and diversity within the church, emphasizing the importance of open debate and intellectual engagement. However, Milton acknowledges that his vision may require a level of education and intellectual capacity that may not be accessible to everyone. [Extracted from the article]

Pope Leo XIII's publication of Aeterni Patris (1879) was a major factor in the great revival of Thomistic thought in the late 19th and the first half of the 20th centuries. Among the authors that took up the challenge implicit in the Pope's document of bringing Aquinas and his thought into the intellectual debates of the times we find two interesting proposals. The first is that of Juan González Arintero, a Spanish Dominican, and the second one is that of Josef Donat, a Jesuit born and raised in the Austrian Empire. Arintero is mostly known in Catholic circles for his influential works on mysticism, but in fact he devoted much of his early work to the subject of evolution, and how it could interact with the Catholic faith in general, and with Thomism in particular. Donat is the author of a Summa Philosophiae Christianae, a collection that was widely read in Catholic seminaries well into the 20th century. In this paper we will focus on the differing ways in which these authors tackled the problems and questions presented by Darwinian evolutionism to the post-Aeterni Patris Thomism. [ABSTRACT FROM AUTHOR]

Copyright of Nuova Rivista Storica is the property of Societa Editrice Dante Alighieri s.r.l. 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 paper seeks to bridge the gap between archival text analysis and network analysis by applying network clustering methods to analyze the coverage of Bulgaria in 123 issues of the newspaper Osservatore Romano published between January and May 1877. Utilizing optical character recognition and generalized homogeneity blockmodeling, the study constructs networks of relevant keywords. Those including the sets Bulgaria and Russia are rather isomorphic and they largely overlap with those for Germany, Britain, and War. In structural terms, the blockmodel of the two networks exhibits a clear core-semiperiphery-periphery structure that reflects relations between concepts in the newpaper's coverage. The newspaper's lexical choices effectively delegitimised the Bulgarian national revival, highlighting the influence of the Holy See on the newspaper's editorial line. [ABSTRACT FROM AUTHOR]

"The Preacher in Scotland: A Study in Evolution" is a book that examines the political aspects of the Dominicans' history, while acknowledging the author's limited awareness of this. The book focuses on the Dominicans' origins in Europe and emphasizes the need to consider this context for a comprehensive understanding. It explores the beginnings of the Dominican Order in England, its relationship with Archbishop Stephen Langton, and the influence of Pope Innocent III. The text also discusses the role of the Dominicans in shaping the religious and political history of England and Scotland during the medieval period. It includes insights from a Scottish Dominican, Very Revd Anthony Ross, on John Knox and the importance of mutual respect and understanding. [Extracted from the article]

The VI Church Communications Seminar, titled "Listening and Communication in the Digital Age," took place at the Central House of the UC between June 24 and 25, organized by the Catholic University and the Episcopal Conference of Chile. The presentation by Monsignor Lucio Adrián Ruiz, secretary of the Dicastery for Communication of the Holy See, on the need for a true digital pastoral stood out. The seminar addressed the importance of communication in faith and the building of community in a connected but fragmented world, as well as the relevance of digital culture in the evangelization and mission of the Church. [Extracted from the article]

This article explores the role of sacred spaces in peacebuilding efforts in Cyprus, specifically focusing on the Orthodox Christian perspective. It emphasizes the importance of understanding and respecting the Orthodox belief in the permanence and sacredness of consecrated churches and monasteries. The article also discusses the potential for peacebuilding through the restoration of lost churches, although it acknowledges that this alone cannot solve the Cyprus problem. It highlights the need for better communication, education, and mutual respect between different religious and cultural perspectives in order to foster peace and reconciliation. [Extracted from the article]