scholarly journals Zofia Katarzyna Branicka Odescalchi zwana pierwszym „polskim papieżem”

2020 ◽  
Vol 68 (4 Zeszyt specjalny) ◽  
pp. 213-243
Author(s):  
Agnieszka Bender
Keyword(s):  
Jesus Christ ◽  
European Countries ◽  
Complex Situation ◽  
Polish People ◽  
Close Friendship ◽  
Buy Back ◽  
Pius Ix ◽  
Pope Pius Ix ◽  
Charity Work

Zofia Branicka (1821-1886) was a Polish wealthy noblewoman who married Italian Prince Livio III Erba Odescalchi (1805-1885) in 1841. From then on until her death she lived in Rome. Thanks to her opulent dowry, Odescalchi family could buy back among others, the Bracciano castle (near Rome) from the Torlonia family. Zofia was very well educated and a polyglot. From the very first years of her stay in Rome, she started to organise famous soirees at her salon in Palazzo Odescalchi. In this way Princess Zofi gathered the elite of aristocracy, diplomacy and the clergy, from diff European countries. Soon she had a possibility to get to know the pope Pius IX, with whom she would maintain a real and close friendship. Zofia had informed the pope about the complex situation of Poland, partitioned by her neighbours. From the beginning of her stay in Italy she was involved in charity work. The princess was very involved in financial and organisational help to Polish people in Italy (emigrees, insurgents, priests, artists as Cyprian Kamil Norwid, Leopold Nowotny, Roman Postempski etc.). She closely co-operated with The Congregation of the Resurrection of Our Lord Jesus Christ in organising the Polish Seminar in Rome in 1866. That was an event of a great importance for Polish people who at that time had no country of their own. Thanks to her deep religiosity and patriotic activity Princess Zofi was known among her contemporaries as “the Polish pope”. Nobody at that time could have imagine that after one hundred years Karol Wojtyła would become the first actual Polish pope.

scholarly journals Erygowanie i początki funkcjonowania Papieskiego Kolegium Polskiego w Rzymie w XIX w.

2010 ◽  
Vol 53 (3-4) ◽  
pp. 245-259
Author(s):  
Marek Stępień
Keyword(s):  
Pope John Paul Ii ◽  
John Paul Ii ◽  
Secretary Of State ◽  
Polish People ◽  
Apostolic See ◽  
Pius Ix ◽  
Pope Pius Ix ◽  
Xix Century

In the middle of the XIX century the Ressurectionist Fathers started the effort to create the college for the candidates preparing for the ministry (priesthood). Not forgetting about convincing the Pope to this initiative the funds were gathered. The Princess Zofia Odescalchi contributed greatly to this project and founded many grants for Polish alumns studying in the college. Together with the Count Włodzimierz Czacki she solicited in the Apostolic See for creating the college. The project, however, encountered many obstacles because of the lack of funds as well as the strong diplomatic opposition from the Russian and Prussian side. In spite of the diplomatic efforts especially in Russia, which opposed of the establishment of the college, in May 1865 the Pope ordered to create the Pontifical Committee for creating Polish College. In the same time cardinal Antonelli, Secretary of state of the Apostolic See, signed the nomination decrees of the members of the Committee. The president of the Committee became the cardinal Mikołaj Paracciani Clarelli. The Pope Pius IX strongly supported this initiative and with decree from 9 March 1866 Polish Pontifical College was established in Rome, nominating the previous day Priest Peter Semeneka the First Rector of the College. The Statute of the College was confidential, approved and divided into ten articles. The Polish Pontifical College, acting under the auspices of the Pope, was destined to educate young Polish people in the scope of philosophy, theology, the canonical law as well as preparing them for priestly ordinations. At cardinal vice-rector’s request the rector of the college was nominated by the Pope. The formal opening of the college was at 24 March 1866 and the next day six alumns started studying in the college. Among them was Józef Sebastian Pelczar, later the Bishop of Przemyśl beatified and canonized by the Pope John Paul II. The Polish Pontifical College has been functioning continuously since more than hundred and forty years.

scholarly journals The Controversy Surrounding the 2008 Good Friday Prayer in Europe: The Discussion and its Theological Implications

2011 ◽  
Vol 3 (1) ◽  
Author(s):  
Hans Hermann Henrix
Keyword(s):  
Jesus Christ ◽  
Jewish History ◽  
Jewish People ◽  
European Countries ◽  
Negative Experiences ◽  
Political Dialogue ◽  
Public Discussion ◽  
The Public ◽  
Good Friday ◽  
Friday Prayer

The Good Friday prayer “for the Jews” that was promulgated on February 4, 2008 triggered significant controversy. This article reviews how this controversy expressed itself in European countries in various ways and with differing intensity. It was eventually resolved at the level of political dialogue. Cardinal Kasper’s important commentary on the prayer, publicly approved by Secretary of State Tarcisio Cardinal Bertone, calmed the public discussion. But this did not resolve the theological questions raised by the prayer, the focus of the second half of the article. When in today’s Church, the words of prayers that are in accord with Scripture call to mind negative experiences in the Christian-Jewish history, can they be used as the Church’s prayer? Can the two Good Friday prayers for the Jews co-exist, that of the 1970 missal and that of 2008? The fundamental theological problem raised by the two different prayers is not the issue of mission, but rather the question of salvation. How does one resolve the tension between the fact that God’s covenant with the Jewish people has not been revoked and the universal salvific significance of Jesus Christ? Is it possible to create a Christian-Jewish bridge by referring to Jesus Christ? These questions remain unresolved, but theologians are now addressing them.

The Routes of Intransigence:Mexico's ‘Spiritual Pilgrimage’ of 1874 and the Globalization of Ultramontane Catholicism

2018 ◽  
Vol 75 (2) ◽  
pp. 291-324 ◽  
Author(s):  
Brian Stauffer
Keyword(s):  
Old World ◽  
Papal States ◽  
Pius Ix ◽  
Pope Pius Ix ◽  
Spiritual Pilgrimage

In the fall of 1874, in the midst a particularly severe round of Church-state conflict, Mexico's archbishop, Pelagio Antonio Labastida y Dávalos, introduced a novel weapon in the Catholic Church's struggle against liberal anticlericalism. He had sought and obtained a special dispensation from Pope Pius IX for all Mexicans to participate in a “spiritual pilgrimage,” a month-long exercise of mental travel, prayer, and contemplation that would figuratively transport the faithful out of Mexico's anticlerical milieu and into the purified air of Jerusalem, Rome, and other Old World holy sites, where they would pray for divine intercession on behalf of the embattled Church. The practice had been inaugurated a year earlier by lay Catholics in Bologna, as a response to the prohibition of mass pilgrimages in the flesh in the former Papal States. Labastida y Dávalos felt that spiritual pilgrimage could be especially effective in Mexico, where the anticlerical government of Sebastián Lerdo de Tejada had embarked on a radical program of secularization. In fact, the recently codified Laws of Reform had likewise prohibited acts of public religiosity in Mexico, attempting thus to suppress the myriad local processions and mass pilgrimages that helped to define Mexican Catholicism.

The flight of Pope Pius IX. to Gaeta in 1848

1884 ◽  
Vol s6-IX (227) ◽  
pp. 353-353
Author(s):  
Edmund Waterton
Keyword(s):  
Pius Ix ◽  
Pope Pius Ix

The Immaculate Conception of the Blessed Virgin Mary: A Thought-Experiment in Medieval Philosophical Theology

2010 ◽  
Vol 103 (2) ◽  
pp. 133-159 ◽  
Author(s):  
Marilyn McCord Adams
Keyword(s):  
Jesus Christ ◽  
Thought Experiment ◽  
Virgin Mary ◽  
Philosophical Theology ◽  
Human Race ◽  
Christian Religion ◽  
Catholic Faith ◽  
Blessed Virgin Mary ◽  
Immaculate Conception ◽  
Pius Ix

On 8 December 1854, Pius IX issued Ineffabilis Deus, in which he dogmatized the doctrine of the Immaculate Conception of the Blessed Virgin Mary. The bull reads, For the honor of the Holy and Undivided Trinity, for the glory and ornament of the Virgin Godbearer, for the exaltation of the catholic faith and the growth of the Christian religion, by the authority of Our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own, we declare, pronounce, and define the doctrine which holds that the Most Blessed Virgin Mary at the first instant of her conception was by a singular grace and privilege of Almighty God, in consideration of the merits of Christ Jesus, the Savior of the human race, preserved immune from every stain of original guilt; that this was revealed by God and therefore is firmly and constantly to be believed by all of the faithful.1

Original Holiness

2019 ◽  
pp. 485-502
Author(s):  
Sarah Jane Boss
Keyword(s):  
Nineteenth Century ◽  
Old Testament ◽  
Western Europe ◽  
Historical Approach ◽  
Marian Devotion ◽  
Catholic Faith ◽  
Immaculate Conception ◽  
Pius Ix ◽  
Pope Pius Ix

The nineteenth century saw an upsurge in Marian devotion and Mariological enquiry in Western Europe. Of particular note is the Bull of Pope Pius IX, Ineffabilis Deus (1854), which defines the doctrine of the Immaculate Conception as an article of Catholic faith. Developments of this kind may be seen partly as an example of the Catholic Church’s reaction against increasing secularization. However, methodologically, Marian theology was part of the tendency towards a more historical approach to theology, with greater emphasis on the participation of the ordinary faithful in the articulation of doctrine. Attention is drawn to the importance of the tradition in which Mary is identified with the Old Testament figure of Wisdom, and the relevance of this for the understanding of Mary’s pre-election as the Mother of God, immaculately conceived. Finally, there is discussion of some of the nineteenth century’s most prominent Mariological thinkers, such as Newman and Scheeben.

Seizures Among Public Figures: Lessons Learned From the Epilepsy of Pope Pius IX

2007 ◽  
Vol 82 (12) ◽  
pp. 1535-1540 ◽  
Author(s):  
J. I. Sirven ◽  
J. F. Drazkowski ◽  
K. H. Noe
Keyword(s):  
Lessons Learned ◽  
Public Figures ◽  
Pius Ix ◽  
Pope Pius Ix

Ostatni rok życia Polaków w świetle danych SHARE: analiza porównawcza

2013 ◽  
pp. 53-72
Author(s):  
Małgorzata Kalbarczyk-Stęclik ◽  
Anna Nicińska
Keyword(s):  
Gender Differences ◽  
Comparative Analysis ◽  
End Of Life ◽  
Cause Of Death ◽  
European Countries ◽  
Daily Activities ◽  
Dramatic Decrease ◽  
International Context ◽  
Polish People ◽  
Health Deterioration

The paper aims at describing the last year of life of Polish people in comparison with previous years of their life. We include international context as well as gender differences in the analysis. A descriptive part of the paper is based on data from end-of-life interviews of the Survey of Health, Ageing and Retirement in Europe (SHARE). The second part – comparative analysis – in addition to the end-of-life interviews takes into account regular interviews conducted in previous waves. We find differences in the process of health deterioration in the last year of life by cause of death. In particular, individuals who died due to cancer were often relatively healthy in the preceding years of life, but experienced a dramatic decrease in health during the last year of life. Another finding is that time spent in the hospital significantly increases in the last year of life. Moreover, we find that number of daily activities’ limitations is positively associated with care received in the last year of life. The results show that the last year of life is often significantly different than preceding years of life both in Poland and other European countries.

Nineteenth-Century Catholic Reception of Aquinas

2021 ◽  
pp. 358-374
Author(s):  
Thomas Marschler
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Historical Research ◽  
Academic Life ◽  
Medieval Theology ◽  
Catholic Theology ◽  
The Enlightenment ◽  
Pius Ix ◽  
Pope Pius Ix ◽  
Theology And Philosophy

In the second half of the eighteenth century, under the influence of the Enlightenment, Catholic theology had increasingly turned away from its scholastic tradition. A renewal of Thomist thought started in the first decades of the nineteenth century, especially from Italy. Its original concern was to overcome the modern philosophies that were perceived as endangering faith. From the middle of the century, the movement spread to other parts of Europe, gaining support of the Church’s magisterium under Pope Pius IX. In the wake of the encyclical Aeterni Patris (1879) written by his successor Leo XIII, neo-scholasticism made its final breakthrough in Catholic academic life. Subsequently, numerous Thomist-oriented textbooks were published and Thomist academies were founded throughout Europe. The critical edition of the works of Aquinas (Editio Leonia) marked the beginning of a period of intense historical research on medieval theology and philosophy.

Sign in / Sign up

Export Citation Format

Share Document