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Encyclica. Meminisse Iuvat A
Cooperatorum Veritatis Societas Excerpta ex Documenta Catholica Omnia 1958-07-14 - SS Pius XII - Encyclica. Meminisse Iuvat A. A. S. L (1958), pp. 449-459 PIUS PP. XII LITTERAE ENCYCLICAE MEMINISSE IUVAT AD VENERABILES FRATRES PATRIARCHAS, PRIMATES, ARCHIEPISCOPOS, EPISCOPOS, ALIOSQUE LOCORUM ORDINARIOS PACEM ET COMMUNIONEM CUM APOSTOLICA SEDE HABENTES: PUBLICAE INDICUNTUR SUPPLICATIONES PER NOVENDIALIA SACRA ANTE FESTUM B. MARIAE VIRGINIS CARLO RECEPTAE. VENERABLES FRATRES SALUTEM ET APOSTOLICAM BENEDICTIONEM Meminisse iuvat, cum nova periculorum discrimina in christianum populum et in Divini Redemptoris Sponsam Ecclesiam incumberent, Nos, ut elapsis saeculis Decessores Nostri, ad Deiparam Virginem, amatissimam Matrem nostram, confugisse supplicantes, universumque gregem Nobis creditum adhortatos esse ut in eius tutelam se fidenter reciperet. Itaque cum immani bello quateretur orbis, non modo pacem civibus, populis, gentibus suadere contendimus, non modo diffractos discordia animos ad concordiam sub veritatis, iustitiae caritatisque insignia revocare enisi sumus, sed etiam - quandoquidem humanae opes humanaque consilia Nobis deesse videbantur - exhortativis litteris pluries datis et quasi sacra indicta precum contentione, caelestia invocavimus auxilia, valido interposito Magnae Dei Parentis patrocinio, cuius Immaculato Cordi Nosmet ipsos et universam hominum familiam consecravimus1. Iamvero, si bellica populorum conflagratio tandem restincta est, iusta tamen pax nondum viget, neque eam cives fraterna consensione confirmatam sentiunt, -
International Conference: International Conference
International Conference: “Business Leaders as Agents of Economic and Social Inclusion” 17th - 18th November 2016 Vatican City - New Synod Hall Via di Porta Cavalleggeri (Petrian Gate) Silver sponsor Welcome Bronze sponsor Dear Participant, elcome to the International Conference “Business Leaders as Agents of Economic and Social Inclusion”, organized by the Pon- tificalW Council for Justice and Peace in association with UNIAPAC. During this congress, we hope to foster constructive reflection and dis- Supporters cussion on the mechanisms that we can build together to help bring about a sustainable inclusive economy—an economy that develops human dignity, and that includes the excluded and the poor in overall prosperity by ensuring fair paid work. This includes identifying effective ways for business enterprise to bring about greater improvements in areas that matter most in people´s lives, using subsidiarity as a process to dignify human development, which can be achieved through the joint effort of governments, civil society The generous financial individual contribution of several businesswoman and businessman and the business community. “We are not simply talking about ensuring nourishment or a “dignified sustenance” for all people, but also their “general temporal welfare and prosperity”. This means education, access to health care, and above all employment, for it is through free, creative, participatory and mutually “….today we also have to say “thou shalt not” to an economy of exclusion supportive labor that human beings express -
Salvifici Doloris (February 11, 1984) | John Paul II 11/5/20, 2 17 PM
Salvifici Doloris (February 11, 1984) | John Paul II 11/5/20, 217 PM APOSTOLIC LETTER SALVIFICI DOLORIS OF THE SUPREME PONTIFF JOHN PAUL II TO THE BISHOPS, TO THE PRIESTS, TO THE RELIGIOUS FAMILIES AND TO THE FAITHFUL OF THE CATHOLIC CHURCH ON THE CHRISTIAN MEANING OF HUMAN SUFFERING Venerable Brothers in the Episcopate and dear brothers and sisters in Christ, I INTRODUCTION 1. Declaring the power of salvific suffering, the Apostle Paul says: "In my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the Church"(1). These words seem to be found at the end of the long road that winds through the suffering which forms part of the history of man and which is illuminated by the Word of God. These words have as it were the value of a final discovery, which is accompanied by joy. For this reason Saint Paul writes: "Now I rejoice in my sufferings for your sake"(2). The joy comes from the discovery of the meaning of suffering, and this discovery, even if it is most personally shared in by Paul of Tarsus who wrote these words, is at the same time valid for others. The Apostle shares his own discovery and rejoices in it because of all those whom it can help—just as it helped him—to understand the salvific meaning of suffering. 2. The theme of suffering - precisely under the aspect of this salvific meaning - seems to fit profoundly into the context of the Holy Year of the Redemption as an extraordinary Jubilee of the Church. -
Godność Człowieka I Dobro Wspólne W Papieskim Nauczaniu Społecznym
Rozdział III Godność człowieka i dobro wspólne w nauczaniu papieskim w latach 1878−1958 1. Leon XIII i fundamenty papieskiego nauczania o godności człowieka i dobru wspólnym Nikomu nie wolno naruszać bezkarnie tej godności człowie- ka, którą sam Bóg z wielka czcią rozporządza899. Cel bowiem wytknięty państwu dotyczy wszystkich oby- wateli, bo jest nim dobro powszechne, w którym uczestni- czyć mają prawo wszyscy razem i każdy z osobna, w części należnej900. Uczestnicy współczesnego dyskursu politycznego w poszukiwaniu aksjologicznych fun- damentów dla ustawodawstwa krajowego czy ponadnarodowego odwołują się do takich kategorii, jak: wolność, równość, prawa człowieka. Do tych fundamentalnych idei zaliczyć należy również dignitas humana i bonum commune901. Wydaje się poza dyskusją, że wielką rolę w przetrwaniu i rozwoju tych idei odegrała katolicka nauka społeczna, co uzasadnia poddanie analizie poglądów w tej materii twórcy papieskiego nauczania społecznego Le- ona XIII. Wybrany 20 lutego 1878 r. na papieża arcybiskup Perugii, kardynał Vincenzo Gioacchi- no Aloiso Pecci (1810−1903) przybrał imię Leona XIII. Nowy papież rozbudził w środowi- skach katolickich, zwłaszcza w kręgach zajmujących się problemami społecznymi, wielkie nadzieje na zmiany, które byłyby w stanie dostosować Kościół katolicki do istniejących 899 Rerum novarum Jego Świątobliwości Leona, z opatrzności Bożej papieża XIII, encyklika o robot- nikach z 15 maja 1891 r. Osobne odbicie z „Notyfi kacyj” Kuryi Książęco-Biskupiej w Krakowie, nr VII i VIII z roku 1891, Kraków 1891, s. 27. 900 Ibidem, s. 33. 901 Szerzej na ten temat por. M. Sadowski, Godność człowieka – aksjologiczna podstawa państwa i prawa, [w:] Studia Erasmiana Wratislaviensia − Wrocławskie Studia Erazmiańskie, Zeszyt Naukowy Studentów, Doktorantów i Pracowników Uniwersytetu Wrocławskiego, Wrocław 2007, s. -
Johann Baptist Franzelin (1816–86): a Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council
journal of jesuit studies 7 (2020) 592-615 brill.com/jjs Johann Baptist Franzelin (1816–86): A Jesuit Cardinal Shaping the Official Teaching of the Church at the Time of the First Vatican Council Bernhard Knorn, S.J. Philosophisch-Theologische Hochschule Sankt Georgen, Frankfurt am Main, Germany [email protected] Abstract Johann Baptist Franzelin (1816–86), a Jesuit from South Tyrol, was an important sys- tematic theologian at the Collegio Romano. Against emerging neo-Scholasticism, he supported the growing awareness of the need for historical context and to see theo- logical doctrines in their development over time. He was an influential theologian at the First Vatican Council. Created cardinal by Pope Pius ix in 1876, he engaged in the work of the Roman Curia, for example against the German Kulturkampf and for the Third Plenary Council of the Catholic Church in the usa (Baltimore, 1884). This article provides an overview of Franzelin’s biography and analyzes his contributions to theol- ogy and church politics. Keywords Johann Baptist Franzelin – Jesuit cardinal – Collegio Romano – systematic theology – neo-Scholasticism – First Vatican Council – Kulturkampf – Roman Curia Johann Baptist Franzelin (1816–86) was an Austrian Jesuit cardinal, who is largely unknown today. However, working silently behind the scenes, he has arguably shaped the decisions of the First Vatican Council and of Roman theology in general as only few others did—just before the triumph of neo- Scholasticism changed the course of this theology dramatically. His life can be divided into two periods. A first period of studies, transpiring in the Polish and Ukrainian parts of the Austrian Empire and then in Italy, England, Belgium, © Bernhard Knorn, 2020 | doi:10.1163/22141332-00704005 This is an open access article distributed under the terms of the prevailingDownloaded cc-by-nc-nd from Brill.com09/29/2021 4.0 license. -
Resignations and Appointments
N. 200708b Wednesday 08.07.2020 Resignations and Appointments Resignation of auxiliary of Włocławek, Poland Appointment of bishop of Savannah, U.S.A. Appointment of vicar apostolic of Yurimaguas, Peru Appointment of auxiliary of the metropolitan archdiocese of São Paulo, Brazil Appointment of members of the Pontifical Council for Interreligious Dialogue Resignation of auxiliary of Włocławek, Poland The Holy Father has accepted the resignation from the office of auxiliary of the diocese of Włocławek, Poland, presented by Bishop Stanisław Gębicki. Appointment of bishop of Savannah, U.S.A. The Holy Father has appointed as bishop of Savannah, United States of America, the Reverend Stephen D. Parkes, of the clergy of the diocese of Orlando, Florida, currently vicar forane of the deanery of the Central Deanery North and parish priest of the Annunciation parish in Altamonte Springs. Reverend Stephen D. Parkes 2 The Reverend Stephen D. Parkes was born on 2 June 1965 in Mineola, New York, in the diocese of Rockville Centre. He attended Massapequa High School in New York (1979-1983) and was awarded a bachelor’s degree in business administration and marketing from the University of South Florida in Tampa (1983-1987). He worked in business and banking. He entered the Seminary and completed his ecclesiastical studies at Saint Vincent de Paul Regional Seminary in Boyton Beach, Florida (1992-1998). He was ordained priest for the diocese of Orlando, Florida on 23 May 1998. Since priestly ordination he held the following positions: parish vicar of the Annunciation parish in Altamonte Springs (1998-2005); administrator and founding pastor of the Most Precious Blood parish in Oviedo (2005- 2011); spiritual director of university pastoral care at the University of Central Florida in Orlando (2004-2011); vicar forane of Central Deanery North (2010-2020); pastor of the Annunciation parish at Altamonte Springs (2011-2020); spiritual director of the Board of the Catholic Foundation of Central Florida (2009-2020) and secretary of the presbyteral council. -
EXTENSIONS of REMARKS 24939 EXTENSIONS of REMARKS ARMS RACE RESOLUTION Ty Are Often More Visible Than Signs of Hope
September 20, 1983 EXTENSIONS OF REMARKS 24939 EXTENSIONS OF REMARKS ARMS RACE RESOLUTION ty are often more visible than signs of hope. Recent studies reveal that during the We are called to see beyond our own limited period from 1978 to 1982 conventional arms HON. BOB EDGAR horizons, to view the world through the transfer agreements between developing eyes of Christ. countries and the arms suppliers have to OF PENNSYLVANIA When, as Christ's people, we see the taled $120 billion. The non-Communist IN THE HOUSE OF REPRESENTATIVES burden of the arms race on the creation, on world has accounted for $76 billion of this nations, and on all peoples, we are com Tuesday, September 20, 1983 total, the Communist world $44 billion. The pelled to renew our commitment to achiev Soviet Union has sold $33 billion and the •Mr. EDGAR. Mr. Speaker, this past ing disarmament in ways that will guaran United States, $30 billion. While sales and week I received-as did all my congres tee the peace, security, and integrity of all agreements vary from year to year, the sional colleages-a most powerful and peoples. trend has been ever upward. Each super Numerous aspects of the arms race, with compelling resolution on the many di far-reaching implications for our own socie power has its preferred clients, depending mensions of the arms race. It comes ty and the whole world, challenge us in this on its ideological and strategic interest. from the general assembly of the Pres witness. There are factors that disturb the For the merchants the arms trade has the byterian Church U.S.A. -
La Santa Sede E La Conferenza Per La Pace: Politica Religiosa, Questione Romana E Diplomazia Internazionale (1914-1919)
104 Storia e Politica. Annali della Fondazione Ugo La Malfa - ʚʚʚʋʋ , 2017 Gabriele Rigano “Un così necessario dissidio”. La Santa Sede e la Conferenza per la Pace: politica religiosa, questione romana e diplomazia internazionale (1914-1919) Sin dall’inizio della Grande Guerra, uno dei temi ricorrenti nelle cancellerie e nell’opi- nione pubblica fu quello della pace e dei suoi termini. Era opinione corrente che lo scontro sarebbe stato di breve durata: tutti pensavano che entro il Natale del 1914 le armi sarebbe- ro state deposte. Per questo gli occhi erano puntati sulla pace e su un’ipotetica conferenza GHOOHSRWHQ]HFRLQYROWHQHOFRQÀLWWRFKHDYUHEEHGRYXWRULGLVHJQDUHJOLHTXLOLEULHXURSHLH mondiali, sul modello del Congresso di Vienna o della Conferenza di Berlino. $QFKHQHOODSURVSHWWLYDGHOOD6DQWD6HGHOD&RQIHUHQ]DGHOOD3DFHDYHYDXQVLJQL¿FD - to tutto particolare: non solo come luogo per difendere gli interessi cattolici nell’Europa post-bellica, ma anche per internazionalizzare la questione romana, che ancora turbava i rapporti tra Santa Sede ed Italia e si presentava come un fattore d’instabilità degli equilibri internazionali. Proprio la questione romana sarebbe stato uno dei nodi fondamentali nelle relazioni tra Italia e Santa Sede durante e dopo la guerra, ma anche una preoccupazione costante dell’Italia nelle dinamiche con i suoi alleati dell’Intesa e un punto di forza nella propaganda dei suoi nemici. In questo senso la questione romana era veramente una questione internazionale, FRPHDɣHUPDYDODGLSORPD]LDSRQWL¿FLDHGLQGLUHWWDPHQWHWXWWDO¶HQHUJLDVSHVDGDOO¶,WDOLD per evitare che fosse considerata tale. Non si intende ricostruire i complessi aspetti dell’a- zione della Santa Sede sullo scenario della guerra europea, neanche quello più circoscritto dei rapporti con lo Stato italiano, ma seguire i percorsi attraverso cui l’obiettivo della par- WHFLSD]LRQHDOFRQJUHVVRGHOODSDFHKDLQÀXHQ]DWROHVFHOWHHOHSROLWLFKHGHOOD6HGHDSRVWR - lica, sia nei confronti dell’Italia sia rispetto agli altri attori della politica internazionale nel periodo della guerra 1. -
The Jesuits and the Catholic University of Canada at Kingston
CCHA Historical Studies, 58 (1991), 57-77 The Jesuits and the Catholic University of Canada at Kingston by Terence J. FAY, SJ When the Jesuits accepted the direction of Regiopolis College and its University Charter in 1931, they pondered the possibility of opening the Catholic University of Canada at Kingston.1 The idea of an independent national Catholic university was not new to Catholics in central Canada. Ottawa College after it received a university charter in 1889 strove to fulfil this role, and St. Francis Xavier University at Antigonish in 1923 made “a firm commitment to become an autonomous, multifaculty university.”2 Many Catholics were also aware that the Catholic University of America in Washington DC was founded in 1888 as an independent national university for American Catholics. Could a similar university be opened in Kingston for central Canadian Catholics? Let me start this study of the Jesuits and the Catholic University of Canada at Kingston with a preliminary consideration of Catholic university education at the beginning of the 1930s. In addition to the two English-speaking Catholic universities mentioned above, there were sixteen Catholic colleges affiliated in a variety of different patterns: four in the maritime provinces, seven in central Canada, and four on the western prai- ries.3 Financially they were managed with little regular funding, and the renewal of their university affiliations was often difficult. In regard to one 1 I wish to acknowledge those who read this paper and made helpful comments: Patrick Boyle, SJ, Frederick Crowe, SJ, Edward Dowling, SJ, Joseph Driscoll, SJ, Roger Guindon, OMI, Msgr. -
The Irish Catholic That “The Various Church Bod- Feeling of Communion and He Would Be Concerned That Ies Concerned Urgently Need Community More Difficult
The way things were: Conflicting views on the 1970 Arms Trial – Page 36 SCHOOLS YOUTH MARTIN THREAT LEADERS MANSERGH Programme may lead to Pope looks to young New Programme for education Referendum people to show the Government will need – Michael Kelly Page 13 way Pages 14 & 15 political will Page 8 f L Thursday, June 18, 2020 €2.00 (Stg £1.70) The-Irish-Catholic-Newspaper @IrishCathNews www.irishcatholic.com Archbishop Catholics urged to fight any in plea for shorter plan to target Faith schools homilies for change and the process Chai Brady Staff reporter of divesting some Catholic Lilies for the gentlest of saints Catholics have been urged to schools must continue “where Archbishop Diarmuid fight any proposal to weaken there is local demand”. Martin has asked priests to Catholic schools after the Prof. Eamonn Conway of shorten their homilies as Programme for Government Mary Immaculate College in public Masses begin at the published this week proposed Limerick said he believed “it end of the month. a citizens’ assembly on the is time for a well-thought In a note sent to future of education. out negotiated settlement priests this week, he said Theologian Dr John Mur- in regard to education that “it is obvious that ray of Dublin City University between Church and State. safe distancing makes a told The Irish Catholic that “The various Church bod- feeling of communion and he would be concerned that ies concerned urgently need community more difficult. “such an assembly could be to seize the initiative by pre- “Distancing could also used to give the illusion paring their own programme lead to a deeper reflection that there is a huge desire for appropriate divestment in on silence in the liturgy. -
Italian Studies) School of Humanities University of Western Australia 2011
European Languages and Studies (Italian Studies) School of Humanities University of Western Australia 2011 Catholic Women’s Movements in Liberal and Fascist Italy This thesis is presented in fulfilment of the requirements for the degree of Doctor of Philosophy of the University of Western Australia. Helena Aulikki Dawes BA (Hons) ANU, MA Monash, BEc UWA, GradDipA (Adv) UWA CONTENTS Abbreviations ii Note on Citations iii Preface iv Introduction 1 Chapter One The Italian State, the Catholic Church and Women 7 Chapter Two The Cultural, Political and Ideological Context of femminismo cristiano 56 Chapter Three Femminismo cristiano 88 Chapter Four Elisa Salerno’s Contribution to femminismo cristiano 174 Chapter Five The Conservative Catholic Women’s Movements 237 Conclusion 333 Bibliography 337 i ABBREVIATIONS ACV Archivi ecclesiastici della diocesi (Curia vescovile), Vicenza AEP Archivio Elena da Persico (Fondazione Elena da Persico), Affi, Verona AGOP Fondo Giustiniani Bandini (Archivum generale Ordinis praedicatorum), Rome ARM Archivio Romolo Murri (Fondazione Romolo Murri), Urbino BCB Biblioteca civica bertoliana, Vicenza FAC Fondo Adelaide Coari (Fondazione per le scienze religiose Giovanni XXIII), Bologna FES Fondo Elisa Salerno (Centro documentazione e studi “Presenza Donna”), Vicenza ii NOTE ON CITATIONS All citations are presented respecting the original spelling, accentuation, capitalization, punctuation and typefaces. Occasionally changes have been made to paragraphing. iii PREFACE The writing of this thesis has depended on access to published documents and archival material in Italy and Australia. I have been able to rely on the excellent interlibrary loans and reader services of the Reid Library of the University of Western Australia, and I am most grateful to its staff for the assistance and courtesy they have shown to me. -
Saint James Minor C
National Gallery of Art NATIONAL GALLERY OF ART ONLINE EDITIONS Italian Paintings of the Thirteenth and Fourteenth Centuries Master of Saint Francis Umbrian, active third quarter 13th century Saint James Minor c. 1272 tempera on panel painted surface: 48.3 × 22.5 cm (19 × 8 7/8 in.) overall size: 49.8 x 24.2 cm (19 5/8 x 9 1/2 in.) framed: 58.7 x 33 x 6 cm (23 1/8 x 13 x 2 3/8 in.) Inscription: on the arch: SANCTVS JACOB [A]LPHEI Q[VI] COGNOMINAT[VS] E[ST] IV[STVS] [1] Samuel H. Kress Collection 1952.5.15 ENTRY This panel and its companion, Saint John the Evangelist, originally formed part of an altarpiece painted on both sides. The side displayed to the faithful presumably showed four stories of Christ flanked by saints and prophets [fig. 1] (see also Reconstruction), while the rear side showed the apostles and Saint Francis, full length [fig. 2] (see also Reconstruction). Of the main side of the altarpiece, which had already been dismembered by 1793, [1] only the components of the right part have survived, namely Prophet Isaiah ([fig. 3], treasury of the basilica of San Francesco, Assisi) [2] and Deposition [fig. 4], Lamentation [fig. 5], and Saint Anthony of Padua [fig. 6], all three now in the Galleria Nazionale dell’Umbria in Perugia. [3] Nothing has survived of the left part of the dossal, which perhaps showed Jeremiah (or another prophet), the counterpart of Isaiah on the other side, flanked by two other scenes of the Passion and another full-length saint, corresponding to Saint Francis on the back.