Search

This article delves into the persona of the German reformer Martin Luther (1483–1546) as portrayed in the eponymous German-US production of 2003. The creators, including director Eric Till and screenwriters Camille Thomasson and Bart Gavigan, alongside the stellar cast, aimed to present Luther in his most humanistic light. However, in pursuit of attempting to craft a “man-centric film,” they compromised historical accuracy. Nonetheless, even in this watered-down version, two issues surface: a political struggle (both against Papal Rome and among his peers) and a psychological one, centered on Luther’s autonomous manifestation of auratic evil within his psyche. While a degree of historical authenticity resonates concerning the political power play (between German religious-political Protestantism led by Luther and the Roman Catholic Church under the Pope), the psychological dimension extends to the religious-state realm. Luther, though, is depicted one-dimensionally: as an entirely positive and progressive figure concerned solely with the moral and ideological renewal of the church institution (despite actually acting in the interests of Elector Frederick the Wise); also, there is a complete absence of critical scrutiny regarding certain chauvinistic aspects of Luther’s beliefs in the film. The article authors endeavor to elucidate the validity of the cinematic concept, prompting a critical appraisal of critiques on the film Luther and scholarly works on Luther the reformer’s historical import. This scrutiny exposes the incongruity between the cinematic personalities and their historical counterparts, necessitating an in-depth analysis of the film’s dramaturgy. In conclusion, the authors articulate the presence of evil as a concept in the actions of Luther and his milieu. Статья посвящена личности немецкого реформатора Мартина Лютера (1483–1546), воссозданного в одноименном фильме производства Германии–США (2003). Его авторы (режиссер Э. Тилль и сценаристы К. Томассон и Б. Гэвиган), как и «звездный» актерский коллектив, стремились показать Лютера с наилучшей — гуманистической стороны. Но под предлогом сделать «фильм о человеке» снизили планку исторической достоверности, в облегченном варианте все же наметив две проблемы: политическую борьбу (как с Папским Римом, так и со своими соратниками) и психологическую, связанную с самостоятельным образом ауратического зла, существовавшего в сознании Лютера. Определенная историческая достоверность, связанная с политической борьбой (между немецким религиозно-политическим протестантизмом под руководством Лютера и Римской католической церковью во главе с Папой Римским), здесь имеется, а психологическая составляющая экстраполируется на религиозно-государственный уровень. Лютер, однако, показан однобоко: как исключительно положительный герой и прогрессивный исторический деятель, озабоченный лишь проблемой морально-идеологического обновления института церкви (в реальности же действовал в интересах курфюрста Фридриха Мудрого); критическая рецепция шовинистического потенциала ряда идей Лютера отсутствует. Авторы статьи предприняли попытку прояснить степень верифицированности созданного в фильме концепта, в связи с чем провели критический обзор отзывов о фильме «Мартин Лютер» и научной литературы об историческом значении Лютера-реформатора. В результате откристаллизовалась проблема несоответствия киноперсонажей историческим прототипам. Доказательство ее потребовало развернутого анализа кинодраматургии. В итоге авторы статьи артикулировали явление концепта зла в действиях Лютера и его окружения.

In the realm of parasitology, autophagy has emerged as a critical focal point, particularly in combating Leishmaniasis. Central to this endeavour is the recognition of the protein ATG8 as pivotal for the survival and infectivity of the parasitic organism Leishmania major, thereby making it a potential target for therapeutic intervention. Consequently, there is a pressing need to delve into the structural characteristics of ATG8 to facilitate the design of effective drugs. In this study, our efforts centered on the purification of ATG8 from Leishmania major, which enabled novel insights into its structural features through meticulous spectroscopic analysis. We aimed to comprehensively assess the stability and behaviour of ATG8 in the presence of various denaturants, including urea, guanidinium chloride, and SDS-based chemicals. Methodically, our approach included secondary structural analysis utilizing CD spectroscopy, which not only validated but also augmented computationally predicted structures of ATG8 reported in previous investigations. Remarkably, our findings unveiled that the purified ATG8 protein retained its folded conformation, exhibiting the anticipated secondary structure. Moreover, our exploration extended to the influence of lipids on ATG8 stability, yielding intriguing revelations. We uncovered a nuanced perspective suggesting that targeting both the lipid composition of Leishmania major and ATG8 could offer a promising strategy for future therapeutic approaches in combating leishmaniasis. Collectively, our study underscores the importance of understanding the structural intricacies of ATG8 in driving advancements towards the development of targeted therapies against Leishmaniasis, thereby providing a foundation for future investigations in this field. [ABSTRACT FROM AUTHOR]

In Italian language and in languages of the world, Rome is synonymous with power, eternal beauty, religious passion. The phraseology and proverbs linked to the capital of Italy retrace the phases of its ancient era, the imperial one, in which the city was a conqueror of Eurasia and the homeland of law. The phraseology and proverbs reflect the many images of a city that has a long and singular destiny and which, a few centuries after its foundation, immediately became a symbol of secular power, and immediately afterwards also of religious power. In its legendary history, the toponym Roma has forcefully entered the idioms, used to create metaphors that explain reality, to highlight the relationship between absolute power and subjects, without mentioning the ramifications of intrigues and injustices that have arisen from it. The research aims to analyze the most famous sayings and proverbs concerning the capital, as well as those that we considered most interesting from a historical and historical-linguistic point of view, dividing them into three categories: those linked to political power, those concerning the Pope and the Santa Sede and those whose protagonists are the Romans. [ABSTRACT FROM AUTHOR]

In the face of war, not only state actors, but also religious actors react and engage in international politics. When studying religious narratives of war, what is not said can be more revealing than what is said. Such is the case when analyzing the Roman Catholic Church's narrative since Russia's invasion of Ukraine in February 2022. A striking pattern of silence emerges which arguably has serious implications for upholding international law. Both in an international political (Holy See at the United Nations) as well as a transnational religious context (Pope Francis I addressing followers) the Roman Catholic Church has remained silent on Russia's aggression and breach of international law. [ABSTRACT FROM AUTHOR]

Medieval Europe experienced great political, social, economic and religious disruption following the collapse of the Roman Empire. This chaotic environment continued until the Carolingian rule partially restored the "Pax Romana". After Charlemagne, with the weakening and eventual collapse of the Carolingian rule, Europe was again in turmoil. The Papacy established itself with Carolingian support and entered the process of institutionalization. However, the effects of the insecure environment in Europe also had an impact on the Papacy. In particular, this period was defined as Saeculum Obscurum (Dark Age) for the Papacy. After the withdrawal of Carolingian support, the Papacy and the office of the Pope came under the control of the nobles in Italy, especially in Rome. With this process, some traditions, rules and practices from the past began to break down. The Lateran Roman Church was seen as the property of certain families and individuals. As a result of this situation, the office of the Pope became the hereditary institution of the nobility. These noblemen ignored the rules of the past for the papal office and engaged in irregular behavior/practices In this position, the most unique pope was Pope IX. Benedictus. The main goal of this article is to evaluate various aspects of Pope IX. Benedictus's life and the Saeculum Obscurum (Dark Age) that the Papal state experienced through contemporary sources. [ABSTRACT FROM AUTHOR]

The thought of Benedict XVI has been the subject of scholarly inquiry by representatives of various scientific disciplines, including theologians, anthropologists, historians, sociologists and political scientists. The multidimensional and multifaceted legacy of the late Pope Emeritus, who died on December 31, 2022, cannot be encompassed within the scope of a single discipline alone. This is the case, among others, with Benedict XVI's reflections on Europe. Significantly, the issues addressed by the Pope in his teaching speeches, lectures, books and interviews, form a coherent, cohesive agenda for Europe, stemming from a comprehensive study of its condition, whether theological, social, economic or political. The death of John Paul Il's successor afforded an opportunity to undertake research on the issues of contemporary Europe, as perceived by Benedict XVI. Because of the aforementioned range of concerns addressed by him, the authors of this publication were obliged to narrow down their focus to a few crucial topics. These have been translated into the title of the publication as well as the structure of the text. The aim of the article is therefore to analyze the thought of Benedict XVI through the lens of three criteria: identity, condition and vision of Europe. In this regard, it should be emphasized that, contrary to appearances, interpreting Benedict XVI's Europe is not an easy process. For it demands a better understanding of the views of Benedict XVI prior to the events of2005, namely the election of Cardinal Ratzinger as Pope. Thus, the authors assume that Benedict XVI's thought on Europe evolved over time, beginning with the future pope's university studies. Furthermore, it is also worth noting that Benedict's Europe correlates to the diagnosis of the problems of the Old Continent that John Paul II spoke and wrote about for twenty-seven years of his pontificate. The source base included archival documents, memorials and studies. [ABSTRACT FROM AUTHOR]

The review essay of the book on quinque compilationes antiquae by Krzysztof Burczak offers a critique of the scope and method applied to the research on the sources of medieval canon law within this monograph. The two objectives or hypotheses of the book are too broad and were not properly justi- fied. The research was based on limited and outdated methods. The approach to the sources of quinque compilationes did not take into account the complicated history of the transmission of canon law texts. The author overlooked the relevance of the science of canon law (e.g., glosses) and application of compilations in courts which were crucial for defending his claims. Unfortunately, the book proves that the state and quality of the history of universal canon law in Poland resembles the emperor's new clothes. [ABSTRACT FROM AUTHOR]

Western culture and literature have been moulded, in their main aesthetic conceptions and creative practices, by Aristotle’s principles. Starting from his seminal text Poetics, ancient, medieval, and modern (from Renaissance to the twentieth century) aesthetics, poetics, rhetorical and grammatical theories have reiterated, amplified, adapted and reshaped the concepts of imitation (mimesis), subject (mythos), meaning (dianoia), order (taxis), unity of the whole and harmony of the parts, etc. On this basis, they demanded that literary works should have - as a prerequisite of aesthetic value and artistic success - a structure, a unitary composition, a centred form, a logos, a cogito, a synopsis or any other formal pattern. This brought about the exclusion from the canon of the works failing to complain with these criteria. In this paper I retrace the Aristotelian tradition, from Horace, Cicero and Quintilian to Beda and Dante, from Minturno and Scaliger to du Bellay and Boileau, from Sydney, Dryden and Pope to Mathew Arnold, the Chicago School and Northrop Frye. [ABSTRACT FROM AUTHOR]

Copyright of Ethnologie Française is the property of Presses Universitaires de France 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 'Essay, Supplementary to the Preface' (1815), Wordsworth condemned Pope's 'celebrated moonlight scene in the Iliad'. Pope's 'passage of descriptive poetry, which at this day finds so many and such ardent admirers', did not impress Wordsworth, Southey, and Coleridge, all three of whom drew specifically on this verse-paragraph of Pope's to expose what they perceived to be faulty poetic diction and 'corrupted' taste. In the 'Essay, Supplementary', Wordsworth argued that a great poet has 'the task of creating the taste by which he is to be enjoyed'. This essay argues that Southey, Coleridge, and Wordsworth teach poetic taste through their challenge to Pope's famous nightpiece. In 'A Night-Piece' Wordsworth engages intimately with Pope's diction, form, and imagery in the moonlight scene in order to contest Popean hegemony. [ABSTRACT FROM AUTHOR]

Recent research has sought to deconstruct the narrative of the carpets of South, Central and West Asia created by late nineteenth and early twentieth century European and North American scholars. This article builds on the methodology of that recent historiographical work, but looks at a later historical moment, the 1970s. Then, as in the late nineteenth and early twentieth centuries, the formation of ideas of Iran and Islam through the agency of carpet studies was clearly visible. It explores this process through two exhibitions held in 1976 under the umbrella of the UK-wide World of Islam Festival, Arts of Islam at the Hayward Gallery, London, and Carpets of Central Persia at the Mappin Gallery, Sheffield and the Birmingham City Art Gallery. The article argues that whilst the visibility of carpets in the Festival reinvigorated carpet studies in the short term, its exhibitions failed to offer a sustainable forward path for the discipline. Rather they reinforced already anachronistic ideas about Iran’s role in the material culture of the region and continued to focus carpet scholarship the narrow question of provenience, the place and date of making.

Communion in Growth: Declaration on the Church, Eucharist and Ministry (CG 2017), a report from the Lutheran – Catholic Dialogue Commission for Finland, continued at the national level the ecumenical request to work on the themes. The aim of the article is to determine how Communion in Growth understands the concept 'sign' in connection with ministry. In the report, ministry itself, especially episcopal ministry, is understood as a sign, but so is the laying on of hands in the ordination understood as a sign. The two meanings are then seen as representing visible, historical, sacramental and communal signs. [ABSTRACT FROM AUTHOR]

The uniqueness of the figure of the Pope and of his possible resignation from the primatial office is observed in the perspective of the more frequent and regular resignations of diocesan bishops. Beyond the outward similarities and dissimilarities, the legal analysis of the “cause” of the resignation offers a fertile field of reflection. It helps to address other issues, including practical ones, such as the capacity of the office holder to resign and the form of the resignation. [ABSTRACT FROM AUTHOR]

In a war-torn world it is essential to seek the key to peace. Pope John XXIII has presented this key in his papal magisterium. The aim of this essay is to present this key as found in the encyclical Pacem in terris. The way in which this key is presented in this paper is as follows: first the historical context in which the encyclical was written is presented, i.e., the risk of nuclear war involving the USA and the Soviet Union, and the situation of the new states in the early 1960s, then each part of the encyclical is analyzed. In this presentation it is emphasized that there are four pillars which sustain the whole edifice of a society: truth, justice, love and freedom. These pillars belong to the natural law, which is inscribed in the human heart of every person. Also, it is stressed that the notion of the person is central to the encyclical and as a consequence, the encyclical draws the rights and duties of the human being from the very fact that he/she is a person. There can be no peace in the world if the four pillars abovementioned are not respected as well as the rights and duties which belong to every human being. Additionally, peace cannot be achieved if we do not take into account that we are human persons, constituted of body and soul, and as such we cannot reach happiness if we do not take care of the harmonious development of our body and soul. Finally, peace can be achieved if we do not forget to ask Jesus, the Prince of Peace, to grant us this gift, he promised us. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas 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 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.)

Copyright of Res Historica is the property of Maria Curie-Sklodowska University in 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 major Christian denominations over the centuries have developed structures of authority and decision-making. It is intended to prove, that in the Roman Catholic Church, the focus has shifted toward primacy, while the Orthodox Churches are considered to be governed in the most synodal manner. The existing models of authority have their advantages and disadvantages, influencing decision-making and shaping synodal structures. In the article, using the methods of analysis, interpretation and comparison, the structures of authority and decision-making in the Orthodox Churches and the Roman Catholic Church will be displayed, and on this basis, their strengths and weaknesses will be detected. The following questions will be answered in turn: how do primatial structures function in the churches? What is the shared responsibility for decision-making in synodal structures? What are the strong and weak points in the churches' primatial and synodal structures? Based on the answers to these proposals, de-clericalisation of the primatial appointments and preventing synodal bodies from substantive failures will be formulated. [ABSTRACT FROM AUTHOR]

In this essay, the author made an attempt to study the origins, functions and vectors of papal diplomacy, focusing on its transformation in the conditions of the modern political system, to analyze the main social principles on which the foreign policy of the Holy See is based; to fi nd out what methods are used by the state to promote Christian moral values in global politics. Besides, studying numerous examples of mediation policy of the Vatican in international aff airs, the author has investigated the methods by which the theocratic monarchy, lacking signifi cant territorial and military resources, plays a signifi cant role in contemporary international relations. Papal diplomacy, as one of the fi rst in the world, has successfully adapted to the processes taking place in world politics. Based on the basic principles stemming from the Code of Canon Law and the Social Doctrine of the Roman Catholic Church, the Holy See participates in most of the international negotiation platforms where topical issues of world politics are raised.

Josemaria Escrivá, showing the way to holiness, teaches: "Shine like a star ... rise high and shine with light in the sky? Better to burn like a torch, hidden, igniting everything you touch. – This is your apostolate, this is why you live on earth ( Route 385)”( Escriva 2014). The eloquent indication of the founder of Opus Dei may prove helpful in the analysis of a possible bond between the Servant of God Cardinal August Hlond and St. John Paul II and the possible influence of the cardinal on the future pope.The issue of the relationship and possible formative and spiritual influence of Card. August Hlond to Karol Wojtyła is not a new issue. It has been described several times by Fr. Stanisław Kosiński SDB Fr. dr. Bogusław Kozioł Maria Włosek These are studies that deal with the issue we are interested in here, or very broadly - including also Cardinal Wyszyński, historically, be very analytical - limiting yourself to one issue.

English School accounts of international relations always stressed some degree of interaction between political international society and ideational world society. Yet, English School research, relying on agential and structural premises, often misses how and where international society and world society interact. If intermediation between the two societies is identified, it often remains abstract. I argue that identifying agents and the standards defining their practices helps to understand intermediation between international society and world society. I suggest that likely candidates that practice intermediation are rooted in both international society and world society. This is because practices rooted in both realms are also defined by the standards of both realms. I argue that the Pope and the United Nations Secretary-General are likely intermediation instances between international society and world society. Both are equally footed in international society and world society. Given their organizational embedding in international society, both rely on practices informed by international society standards such as diplomacy. Yet, both also rely on world society standards such as their concern for humanity. Focusing on the sanctity of the individual rather than only on state-based interests and agendas of international society marks their concern and caring for refugees. I illustrate this argument with advocacy, an intermediation practice. Deprived of membership in a community, solutions for refugees in international society require political and moral theory from world society, relying on concepts such as humanity. Advocating for refugees on the grounds of world society's common humanity, the Pope and the United Nations Secretary-General are intermediation instances between world society and international society. [ABSTRACT FROM AUTHOR]

This article discusses two social performances, namely the violations of the integrity of Maurizio Cattelan’s sculpture La Nona Ora (2000) and Jerzy Kalina’s installation Zatrute źródło [Poisoned Spring] (2020). Based on performance analysis, the author seeks to establish what the intervention (action) was about and on whose behalf it was undertaken (aim). Using concepts taken from the works of Pierre Bourdieu and Manuel Castells, she explains the scandal potential of both works. The main context of the analysis is the image of John Paul II in Polish culture and public space; an additional context is provided by the protest against the tightening of anti-abortion law (2020). The analysis reveals the mechanism of both events: the artwork disrupted (2000) / represented (2020) the order of legitimate culture, therefore it triggered performative actions aimed at defending and maintaining (2000) / disrupting and changing (2020) the status quo. In both cases, the dominant image of John Paul II in the discursive space was violated (in 2000 – by the artwork; in 2020 – by the performance of women activists).

Among the many medieval lives of Brendan the Seafaring Saint, there is one particular version that has not yet been examined in its own right: the Vita S. Brendani rhythmica. It presents itself as a Latin translation of Benedeit's Anglo-Norman Voyage, all the while incorporating a prologue, an epilogue, and a series of changes that cannot be explained in relation to its original. Ironically, the particular framing of the Vita has only been studied more closely when its author was thought to be identified as Walter of Châtillon. Any allusions to the addressee ›Alexander‹ appeared to point to Pope Alexander III; any overall interpretation had to give way to biographical analysis. As the article will show, these identifications have not been proven sufficiently. Instead, analysis will reveal the contemporary discourse of Alexander the Great, in the light of which the peculiarities of the Vita can be explained and its inherent argumentation becomes apparent. Alexander the Great's vain aspirations to paradise are contextualized with Brendan's paradisiacal journey, as attested also by the collocation in Cambridge, Trinity College, MS O. 1. 17. He becomes the implicit literary exemplar against which both the particularity of Brendan's journey and the unknown addressee ›Alexander‹ can distinguish themselves. [ABSTRACT FROM AUTHOR]

The author analyses the historical foundations of the concept of discontinuity in the work of the parliament. It presents the development of this principle in the European legal culture and activities in the initial period of forming the parliament in Poland. He indicates various ways of justifying the existence of the present-day principle of discontinuation in a democratic state ruled by law. In particular, it refers to the concept of general principles of law. It also analyses the jurisprudence of the Polish Constitutional Tribunal. Recognizes the principle of discontinuation of the work of the parliament as a permanent element of the state system. However, he points to the problems of integrating it into the system of norms of the Constitution of 1997. [ABSTRACT FROM AUTHOR]

The rapid changes in the style of communication in the media over the last three decades have been enormous. Technological progress and the development of communication channels are constantly changing the ways in which authorities and communities are interconnected. In the paper, the authors examine the approach of the last three Popes to the new possibilities of communication through the Internet. This survey study traces how John Paul II, Benedict XVI, and Francis anticipated the consequences of technological possibilities and social change in society in their texts and how their ideas manifested themselves in the public media space. The call for a new way of evangelization is shared by all three popes. Their texts and speeches not only reflect scholarly research on religious behavior on the Internet, but also often anticipate the possibilities of communication within the new digital continent. [ABSTRACT FROM AUTHOR]

The year 2020 will go down in history as the year of COVID-19, even in the realm of the Catholic Church. Among other things, the pandemic led the Pope to forgo all pastoral trips outside of Italy. During the twelve months of that “fateful” year, however, other events that were relevant to the life of the Church did take place. In the following pages, we shall list some of the most important news stories covered by the media. Since there is no other way, the selection is based on this author’s criteria, though it does rely on some objective grounds: the “rivers of ink”, as they used to say, that each of these events unleashed. In other words, we have selected those news events that sparked the most conversation and discussion.

The Chronicle of Theophanes Confessor is known for its chronology. Theophanes dates all events in accordance with the years of ministry of the Pope and the four patriarchs. All these fi ve bishops are called «ecumenical» in preamble of the chronicle. These data make us to look for additional information about the five patriarchs in the writing. The title «ecumenical» is never used by Theophanes in relation to the Patriarch of Constantinople. The only exception is the elevation of Constantine to this see in 754. New patriarch is named «ecumenical» by iconoclast emperor. Theophanes speaks of all fi ve thrones as catholic. He means not so much the patriarchs themselves as the churches they lead. Theophanes objects to the application of the title «patriarch» to bishop of Thessalonica. Three observations can be made regarding the order of the patriarchal sees. First, the titles of the annual articles have names of Jerusalem patriarchs in third place, not the Alexandrian. Secondly, when describing the Ecumenical Councils, the chronicler, on the one hand, insists on the presidency of «catholic thrones» even in contradiction with the original sources of his chronicle, and on the other hand, he gives the names of the primates in an arbitrary order, in accordance with the requirement of the message plot. Third, St. Theophanes nevertheless does not ignore the problem of primacy: he says under 6042 from the creation of the world, that the name of the patriarch Mina was “shifted” and replaced in the first place with the name of Pope Vigilius. The Chronicler does not comment on this fact, but he probably retains Malala’s account showing that the order of the sees was often determined by a specifi c historical situation. The same can be said for the third place of Jerusalem in annual rubrics. Generally the system of the pentarchy of St. Theophanes is characterized by the complete equality of the patriarchal sees and the churches they head.

The article aims to propose a review of some of the titles with which the Church refers to the pope, such as Bishop of Rome, Supreme Pontiff and Vicar of Christ, to investigate whether, in fact, they still say something about the modus operandi et vivendi of the Petrine ministry today. The analysis proves to be important because, for the reform of the papacy called for, even by the popes themselves (UUS 95; EG 32), this review can be a first step to be taken, since, starting from the perspective that the Papacy is a construction, it was not always as it is today and therefore in the future it may be different. [ABSTRACT FROM AUTHOR]

Pope Francis has guided the Church so as to make her more synodal in character, which is why another Synod of Bishops already deals with the issue of synodality and is committed to find its appropriate shape. It is vital to analyse thoroughly the origins of this matter since only then it will be possible to deal with it correctly and to apply it in the mission of salvation pursued by the Church. In the teachings of pope Francis we can find clearly defined principles which may constitute a foundation for correctly understood synodality which can be incorporated in the life of the Church on different levels of her activity. These principles constitute an appropriate preparation for the present Synod of Bishops and the appropriate orientation for its proceedings and particular undertakings. [ABSTRACT FROM AUTHOR]

Pope Gregory VII was one of the most extraordinary and active popes who ever hold St. Peter’s throne. His reforms are well known. “Dictatus Papae” is a controversial document that enumerated basic principles and ideas of the Church, which determined future development of all Europe. Georgian text of the document is a translation from Latin original. [ABSTRACT FROM AUTHOR]

Summary: This paper concerns an alleged event in the history of haematology that disrupts the otherwise positive narrative of papal encouragement for blood transfusion. It is frequently stated, in popular websites and in the scholarly literature, that when blood transfusion was first developed it was banned by the Pope. However, careful analysis of the sources cited shows this claim to be without historical foundation. There was never any papal prohibition of blood transfusion. It is a myth that needs to be dispelled if the full extent of the Catholic Church's support for blood and organ donation is to be appreciated. [ABSTRACT FROM AUTHOR]

The author tries to understand if the act performed in Rome, Sunday, March 15, 2020, by Pope Francis, who went on pilgrimage to the basilica of St. Mary Major to venerate Our Lady Salus populi romani and the church of St. Marcellus al Corso to pay homage to the Crucifix, is to be ascribed to the category of devotional or penitential pilgrimage. In communicative terms, what Pope Francis did in Rome is not an irrational, unconscious, impromptu action. Pope Bergoglio does not seem to put his person in the foreground. His constant conviction is to address everyone, without distinction of faith. His choice to go alone to St. Mary Major and St. Marcellus and his act of veneration of the Salus populi romani and the St. Marcellus Crucifix in St. Peter’s Square on March 27, 2020, respond to the same project of wide-ranging evangelization, which does not distinguish between believers and non-believers.

Freedom of human mind, essential to intellectual progress, has been trampled unprecedentedly by the Christian Church, in human history. The despotism displayed by the Priest was unmatchable even to the absolutism, manifested by Alexander and the Caesar. In the middle Ages, when every other institution of society was awakening from slumber of superstitions and advancing towards Renaissance, the church had rooted its totalitarianism with such dexterity that it was unshakable. If it had been exponent of divinity instated of despicable activities, the history of human enlightenment would not have been checked by murk of cruelty, ignorance and usurpation. It is need of our time to wash out the blemish of rigidity, intolerance and fanaticism, thrust upon the face of Islam. To abolish brutality and inhumanity, engulfing the whole planet, it is inevitable to diagnose the origin of this viciousness. In this regard, the exploration of the divine revelation of Testaments may be helpful. It is conjectured that the perusal would be conducive to bring to lime light, the strings of havoc waged in the name of Sacerdotalism. The forces trying to defame Islam in itself have been the epitome of narrowness, dogmatism and bigotry.