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The article discusses Pope Francis's visit to Bahrain in 2022, which, although religiously and politically important, has not yet been exposed to science. This is the second visit of the head of the Catholic Church to the countries of the Persian Gulf, which is part of the refreshing interreligious dialogue between Christians and Muslims. This article analyzes changes in the Catholic Church's understanding of dialogue with Islam, as illustrated by Pope Francis's visit to Bahrain. Using comparative analysis, the article highlights the evolving nature of interreligious dialogue and its role in strengthening Muslim–Christian connections. The papal visit to Bahrain caused much controversy among human rights activists. Bahrain is seen, on one hand, as a tolerant and religiously inclusive country, but on the other, as a nation that frequently violates human rights, particularly in cases involving differences among its members. Pope Francis, as a diplomat, was not afraid to talk about some social issues in Bahrain (death penalty, discrimination, labor law) from the beginning of his visit. Pope Francis's attitude and the benefits of interreligious dialogue that he has generated may not only confirm the presence of Christians in Bahrain but, above all, must change their destiny in the countries of the region that have so far treated this religion as an enemy. This article is an analysis of sources and their systematic review. The authors have focused on the interpretation of Pope Francis's statements and their reception in the world. Interreligious and intercultural dialogue, as well as interpersonal fraternities, are extremely important in the international policy of the Holy See. [ABSTRACT FROM AUTHOR]

We analyze the effect of state visits by the Catholic pope on human rights in the host country to understand how a small theocracy like the Vatican can exert disproportionate political influence in international politics. Our theory of the strategic interaction between the Catholic Church and host governments describes how the pope's use of conditional approval and criticism incentivizes governments to refrain from human rights violations. Drawing on a new dataset of papal state visits outside Italy and a novel identification strategy, we test for the first time whether governments react in anticipation of a papal visit by improving their human rights protection. Our empirical analysis offers robust evidence for this causal effect, which is supported by qualitative evidence. [ABSTRACT FROM AUTHOR]

Throughout his academic and pontifical teachings, Karol Wojtyla/John Paul II’s reference to the three transcendentals –the verum, the bonum, and the pulchrum– has been constant. This article exposes the thought of Pope Wojtyla regarding beauty from a triple perspective: first, beauty as splendor, both of the glory of God and of truth and goodness. Second, beauty as a gift or participation, manifested in the case of creative genius and human love. Finally, and as a synthesis of the previous two, beauty as a way to delve into the mystery of man, the world and God (the via pulchritudinis). [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]

The article highlights the life and legacy of Edith Stein, canonized by Pope Saint John Paul II in 1998. Stein, of German and Jewish origin, converted to Catholicism and later joined the Carmelites. Her life reflects a constant search for Truth and a commitment to the Cross of Christ. Her example remains relevant today, especially in a globalized world marked by conflicts. Stein becomes a model of perseverance, intellectual honesty, and commitment to Truth in a context of misinformation and lack of commitment. [Extracted from the article]

When the National Islamic Front (NIF) regime came to power in Sudan in1989, the international community was alarmed. Among other things, the treatment of Sudan's minorities was a chief concern. For instance, in his ten-hour visit to Sudan in 1993, Pope John Paul II warned against imposing Islamic law on the country's large Christian population. The concerns about the NIF regime's treatment of minorities were due to its ideological background, since particular interpretations of Islamic law discriminate against minorities. The paper examines the regime's policies toward the largest ethnic minorities in Sudan. It illustrates that the regime's treatment of minorities lacked coherence toward both Christian and Muslim ethnic groups. Furthermore, it demonstrates that the regime's minority policies were the result of shifts in alliances that followed internal divisions within the regime. As the Islamist leadership fractured, the ruling faction sought to coopt new allies, including ethnic groups, to strengthen its position in the face of relentless opposition from ousted Islamists. The paper draws on material collected through fieldwork as well as secondary sources to make its claims. [ABSTRACT FROM AUTHOR]

Theological discussions about visits to the Prophet's grave in Madina are the focus of this paper. The relevant question in this context relates to the idea of a postmortem life of the Prophet and its accessibility for believers after his death. The idea of a spiritual presence of the Prophet in this world is found in the description of religious visits to Madina, namely in the traditional Sunni books of Fiqh (describing the normative rules concerning the Prophet's grave), as well as in some books of Tafsir. These ideas have been challenged by the Wahhabi movement, in which the idea of becoming connected to the Prophet's presence is refused and the visit to Madina is seen to be focused on the mosque, not the grave of the Prophet. This reinterpretation is examined in this article on the basis of various textual references. [ABSTRACT FROM AUTHOR]

This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł "the Orphan" (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope's first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope's beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the "Duke of Olyka," Radziwiłł's identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness. [ABSTRACT FROM AUTHOR]

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin 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 role of the Pope in the Catholic Church has always been rooted in its longstanding religious history, but since the formation of the Vatican City state in 1929 and the first papal visit outside Europe that took place in 1964, the Pope's role as a political authority has grown in prominence. Nevertheless, the power of the Pope to wield either religious or political authority has consistently been challenged by an oftentimes divided Church, as well as an increasingly divided world. To understand the importance but also the limitations of the Pope as both a religious figure and a political figure on the international stage, GJIA sits down with Chico Harlan, the Global climate correspondent for The Washington Post. [ABSTRACT FROM AUTHOR]

The article describes the use of chancery markings on original documents of Pope Innocent III. These markings contain the names or initials of chancery personnel and reflect the issuance process of the documents. The use of chancery markings was first observed under Innocent III and served to describe and explain various types of documents. The article discusses research on these markings and their significance for the papal chancery during the tenure of Pope Innocent III. [Extracted from the article]

This paper considers Habermas's translation proviso, which requires religious concepts to be translated into secular language when in the public sphere. Translation, for Habermas, protects the state from religious interference and elicits essential aspects of pre-rational thought—that is, religious and metaphysical thought, which post-metaphysics cannot generate for itself, e.g., social solidarity. The task undertaken by Habermas's translation proviso is illustrated through his own work of translation: that of the translation of the biblical image of humanity as created in the image of God into the identical dignity of each human being. To provide context to and to highlight the difficulties involved in Habermas's translation proviso, consideration is given to the thought of Joseph Ratzinger/Pope Benedict XVI and Alasdair MacIntyre on these themes. What is demonstrated is that Habermas's translation is, in essence, assimilation and re-appropriation. In practice, it manifests itself as the truncation of Christian metaphysics, in which the divine Logos is replaced by or collapsed into the logos of intersubjective human language. The relational image of humanity as a creature distinct from the Creator, in which human reason is analogous to divine reason, is erased, leaving autonomous human beings, from which human reason emerges out of the discursive communication of the logos of intersubjective human language. The conclusion is that the translation proviso fails in its objective. An alternative to Habermas's translation proviso, the presupposition proviso, is presented as a more apt approach to addressing the underlying issues involved: facilitating human flourishing in an orderly, free, and just society. [ABSTRACT FROM AUTHOR]

József Mindszenty regularly wrote letters to Pope Pius XII, to British diplomats between 1945 and 1948, as well as to cardinals in the US, Britain and New Zealand. His letters and telegrams protesting the plight of the Hungarians in Czechoslovakia after 1945, their forced Slovakisation and deportation to the Czech Republic, are prominent among these letters. This was prompted by his duties as county archpastor, as the ecclesiastical superior of the Esztergom archdiocese north of the Danube, and by his status as archbishop-metropolitan and prince primate. In our paper we attempt to summarise the relevant material from the period between 1945 and 1948: 33 of the 118 Mindszenty letters we have found deal with his efforts on behalf of the Hungarian community in Czechoslovakia. [ABSTRACT FROM AUTHOR]

HROMJÁK, Ľuboslav. The Contribution of Pope John Paul II for the Slavs in the Modern History of the Cyrilo-Methodian Cult. In this study, the author, based on the historical context of Cyrilo-Methodism in the 19th and 20th centuries, highlights the importance of Pope John Paul II for the Slavs and its importance in consolidating Cyrilo-Methodism in modern history through the publication of the papal letter Egregiae virtutis and the encyclical Slavorum apostoli. Great emphasis is placed on the contribution of John Paul II for the Slavic world by the declaration of Sts. Cyril and Methodius as patrons of Europe. Pope John Paul II contextualizes the Catholic Slavism of Leo XIII as its successor in the 20th century. By the declaration of Sts. Cyril and Methodius as patrons of Europe, according to the author, the Pope pursued two intentions: ecumenical and civilizing. He presented Sts. Cyril and Methodius in the context of Catholic Slavism as a civilizational and ecumenical bridge between the Catholic and Orthodox churches. John Paul II as the only Slavic pope on Peter's throne, he was the only one who could highlight the example of Sts. Cyril and Methodius for Western Europe, in search of Europe's spiritual roots. In this study, the author also points out the importance of the apostolic letter in the Slovak Catholic environment. [ABSTRACT FROM AUTHOR]

The Peace of Venice (1177), which ended the nearly twenty-year-long schism between Pope Alexander III and his opponents supported by Emperor Frederick I Barbarossa, has long been the subject of controversy among scholars, who focused initially on the concrete provisions of the treaty and more recently on the symbolic acts that affirmed it. This paper uses Alexandrian sources to concentrate on peace itself as the pope's most important political goal: the biography of Alexander written by his cardinal Boso, the frescoes in the Lateran Palace painted after the victory, and other statements made by the pope himself and his supporters reveal his primary goal to be the restoration of unity and peace. This thinking may have been rooted in the Christian ethic of peace as well as in the enduring ideal of cooperation between pope and emperor. It offers an explanation for the pope's willingness to compromise in Venice, often viewed with astonishment today, expressed through the choice of location, the staging, as well as personnel and material decisions. Alexander did not aim to supercede the emperor, nor to achieve victory on specific issues in detail; instead, his goal throughout the schism seems to have been a return to peace and cooperation. [ABSTRACT FROM AUTHOR]

A Slovak priest and writer comments on the visit of Pope Francis in Slovakia in 2021 and recalls the Pope's message to the Slovak Church, as heard particularly in his speech in St. Martin's Cathedral in Bratislava. The author examines three aspects that the Pope identified as essential elements in the life and mission of the Church: freedom, creativity and dialogue. According to the author these are indispensable life impulses that should become an integral part of the Church and upon which its future also depends. [ABSTRACT FROM AUTHOR]

The purpose of this article is to show Ratzinger's proposal, contained in his book Das neue Volk Gottes, regarding the decentralisation of ecclesial structures in the context of the conciliar debates on Lumen gentium. The aim is to answer the questions: To what extent did Ratzinger's work fit into the thinking of theologians and bishops at Vatican II? To what extent did the German professor's ideas represent his original, or isolated, voice, and to what extent were they compatible with other reformist views in theological reflection at the time? The article consists of three parts: the first part refers to the conciliar discussions on those passages of Lumen gentium which deal with the relationship between the college of bishops and the pope; the second presents Ratzinger's proposals for the decentralisation of ecclesiastical structures; the third part is evaluative and shows the later pope not so much as an innovator, but as a proponent of a compromise solution. [ABSTRACT FROM AUTHOR]

The article is an analysis of a dispute between the canons of Augsburg cathedral chapter and their bishop, Hermann II (1096–1133). It concentrates on a series of short texts collected in the margins of an older patristic manuscript and argues that most of these texts can be said to form a kind of dossier, likely assembled by the canons in the aftermath of a cancelled personal visit by Pope Paschal II (1099–1118) to Augsburg in 1107. In the conclusion, the case is situated in the broader context of papal communication at the time of the Investiture Contest. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a report on the visit of the European Society of Catholic Theology (ESCT) to the Roman Curia and the meeting with Pope Francis, which took place from April 23 to 26, 2023. The purpose of the visit was to strengthen academic theology in Europe through dialogue with representatives of the Holy See and to discuss key issues related to theological education, accreditation, and the role of theology in the life of the Church. Participants in the meetings addressed topics related to ecumenism, the significance of theology in a cultural context, and the challenges facing contemporary theology, including the need to adapt formation programs to the changing reality. The visit concluded with a general audience with the Pope, who emphasized the importance of monastic life and the role of theology in the Church. [Extracted from the article]

The book "Britain and the German Churches, 1945–1950. The role of the Religious Affairs Branch in the British zone" by Peter Howson explores the often overlooked period following Germany's defeat in World War II. Howson argues that historians have focused too much on the German church struggle during the Third Reich and neglect the post-war reconstruction period. The book examines the role of the Religious Affairs Branch, which was responsible for denazification and overseeing the German churches. It highlights the challenges faced by the branch, including inter-departmental conflicts and tensions with the German hierarchy. The book also discusses the ecumenical efforts and visits by British church figures to Germany during this time. Overall, the book provides valuable insights into the complex dynamics between religion, politics, and reconstruction in post-war Germany. [Extracted from the article]

The article is about the role of the Church in Chile in the process of reconciliation after the coup d'état of 1973. Important milestones are mentioned, such as the Holy Year of 1975, the National Eucharistic Congress of 1980, the Mission for Life and Reconciliation of 1985, and the visit of Pope John Paul II in 1987. The Chilean Church sought to promote reconciliation through the pastoral option for life and the moral imperative of the task of reconciliation. The role of the Church in defending democratic values and citizen participation is also highlighted. The Church in Chile emphasizes the importance of values such as truth, justice, freedom, and love, and acknowledges the existence of vices that go against these values and have contributed to the moral crisis in the country. The Church poses the challenge of establishing an institutionality that guarantees these values and promotes national reconciliation. The visit of Pope John Paul II in 1987 was an important milestone in this process of reconciliation, and the importance of truth and justice in achieving social reconciliation was emphasized. In subsequent years, the National Commission for Truth and Reconciliation was created to clarify the truth and seek justice in the country. The article discusses the role of the Church in reconciliation in Chile. It is mentioned that Pope John Paul II wished for the country to transition towards the full implementation of democratic institutions. The importance of recognizing sin and forgiveness in the process of reconciliation is highlighted. It is mentioned that the Church felt called to the ministry of reconciliation due to the increasing violence in the country. It is also mentioned that the Church sees itself as a servant of the integral human being and defender of human rights. The Church considers one of its most important actions to be a sign and instrument of union with God and the unity of humanity, as established in the Second Vatican Council. This statement was made in the Dogmatic Constitution on the Church, Lumen gentium, on November 21, 1964. [Extracted from the article]

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]

Pope Francis published the Apostolic Letter "Totum amoris est" in commemoration of the 400th anniversary of the death of Saint Francis de Sales. In the letter, the Pope highlights the spiritual legacy of this saint, who helped people seek God through charity, joy, and freedom. The Pope describes Saint Francis de Sales as an "extraordinary director of souls" and emphasizes his ability to adapt to the changes of his time. Additionally, the Pope emphasizes the importance of a Church that does not focus on itself but is committed to the needs and hopes of the people. [Extracted from the article]

The article discusses that Pope Francis came to Canada to apologize for the Roman Catholic Church's involvement in residential schools. It mentions the impacts of the Covid-19 pandemic on the indigenous communities in Canada. It discusses the challenges faced by the Francis due to the discovery of several unmarked graves at the sites of former residential schools.

The article offers information about the shape and content of the apology that Pope Francis should offer to the Indigenous Peoples of Canada. It mentions that how Indigenous children were taken from their homes and separated from their parents and grandparents. It discusses that how many children suffered physical, sexual, psychological, emotional, and spiritual abuse.

Alexander I is remembered as an early second-century bishop of Rome, although modern scholarship rejects Rome having a sole bishop at this stage. The fifth-century Martyrologium Hieronymianum reports, under 3 May, Eventius, Alexander, and Theodolus as buried outside Rome along Via Nomentana, who, by the time of the later Passio sancti Alexandri and Liber pontificalis in the sixth century, had become identified as the second-century Roman bishop and two of his clergy, although they were most probably fourth-century local martyrs. In the second half of the eighth century, Paul I brought the remains of many saints within the city walls to protect them from Lombard desecration. Since Alexander appears in the procession of saints that decorates Santa Maria Antiqua, commissioned by Paul I, one could conclude that he was important to Paul and that he was responsible for relocating his remains. Stored in the Sancta sanctorum, some of the relics were distributed to Santa Prassede, Santa Sabina, and San Lorenzo in Lucina in the ninth century. From the ninth century, relics of Alexander I were distributed further afield. They became part of spiritual gift exchanges that brought benefits both to giver and receiver. Why particular relics were given to particular recipients is unknown, but it is suggested that the hagiography of Alexander as a resister of imperial authority might have played a part in the selection of relics process. [ABSTRACT FROM AUTHOR]

Copyright of Revista de la Facultad de Trabajo Social. Universidad Pontificia Bolivariana is the property of Universidad Pontificia Bolivariana 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 compares the accounts of Pope Innocent IV's death in Salimbene de Adam's „Cronica" and Matthew Paris' „Chronica Majora", focusing on the narrative strategies employed to ascribe a good or a bad death to the deceased through the depiction of his final hours. Each chronicler attributed different misdeeds to the pope, for which he was punished by his death. The results of this comparison suggest conclusions about the chroniclers and their works, the contemporary assessment of Pope Innocent IV, and descriptions of papal deaths in historiography. [ABSTRACT FROM AUTHOR]