scholarly journals Whether Vladimir S. Solovyov Became a Catholic (Historical and Philosophical Analysis)

2021 ◽  
Vol 26 (1) ◽  
pp. 76-86
Author(s):  
Elena V. Besschetnova ◽  
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
Driving Force ◽  
Roman Catholic ◽  
Fundamental Principle ◽  
Roman Catholic Church ◽  
Early 20Th Century ◽  
Holy See ◽  
Philosophical Significance ◽  
Political Views

In the article, the author examines the religious and philosophical views of Vladimir Solovyov during the period of his appeal to the Roman Catholic Church as a rock and center of unification of Christian humanity. Based on materials from the Vatican archives and periodicals of the Holy See, it was reconstructed how Catholic world perceived Solovyov’s project of ecclesiastic union. In particular, the question of Solovyov’s conversion in Catholicism was studied. The author points to unknown document on the preparation of special instructions for Solovyov by the Congregation for the Doctrine of the Faith. In addition, the author analyses the reception of the idea of the Universal Church by Russian religious philosophers of the early 20th century. It is emphasized that they did not accept the idea of Solovyov’s conversion to Catholicism and pointed to the fundamental religious and philosophical significance the idea of the Universal Church as a mystical unity of the Eastern and Western Churches. Thus, the article shows that the religious and philosophical ideas of Solovyov were closely related to his sociocultural and political views. He was a person who adopted Christianity as a fundamental principle of being and a key driving force of history.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

scholarly journals Roma locuta, causa finita?

2019 ◽  
Vol 77 (3) ◽  
pp. 253-268
Author(s):  
Frans-Jos Verdoodt
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Point Of View ◽  
Roman Catholic Church ◽  
World War ◽  
Holy See ◽  
The First World War ◽  
Poor Treatment ◽  
First World ◽  
Broad Understanding

De Heilige Stoel, d.w.z. het hoogste bestuurslichaam van de Rooms-Katholieke Kerk, toonde tijdens de Eerste Wereldoorlog in ruime mate begrip voor de verzuchtingen van de Vlaamse beweging. In de ogen van ‘Rome’ waren die verzuchtingen terecht: op grond van hun miskenning in het verleden, verdienden de Vlamingen, na de afloop van de oorlog, een tegemoetkomende houding vanwege de burgerlijke en kerkelijke overheid. Dat de katholieke aartsbisschop Désiré Mercier (1851-1926) die tegemoetkoming radicaal bleef afwijzen, stuitte in Rome nauwelijks op begrip. En dat de kardinaal-aartsbisschop zich daarenboven steeds meer profileerde als het symbool van het verzet tegen de Duitse bezetter versterkte het ongenoegen bij sommige leden van de Romeinse Curie.De Heilige Stoel mocht dan wel oordelen dat de Vlaamse Kwestie na de oorlog moest worden beslecht, zolang die oorlog woedde, wenste men een pragmatisch standpunt in te nemen: de bezetting was beslist een kwaad, maar daarom diende men nog niet op te roepen tot een burgeroorlog.__________ Roma locuta, causa finita? The Holy See, that is to say, the highest administrative body of the Roman Catholic Church, demonstrated a broad understanding for the aspirations of the Flemish Movement during the First World War. In the eyes of ‘Rome’ these aspirations were just: on account of the poor treatment that they had received in the past, the Flemings deserved an accommodating attitude from the civil and ecclesiastical authorities after the end of the war. The fact that Catholic archbishop Désiré Mercier (1851-1926) remained radically opposed to this accommodation was met with bewilderment in Rome. What’s more, the fact that the Cardinal-Archbishop also began to present himself more and more as the symbol of resistance to the German occupier strengthened the displeasure among some members of the Roman Curia.The Holy See could certainly proclaim that the Flemish Question needed to be settled after the war; so long as the war raged they wanted to take a pragmatic point of view: the occupation was certainly wicked, but still, one did not have to call for a civil war on its account.

British Diplomatic Relations with the Holy See, 1793–1830

1977 ◽  
Vol 14 (2) ◽  
pp. 193-210
Author(s):  
Thomas Morrissey
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Diplomatic Relations ◽  
Law And Order ◽  
Anglo Saxon ◽  
Roman Catholicism ◽  
Deep Roots ◽  
Holy See ◽  
World Community

All societies are propped up by conscious and subconscious mythologies about their own origins, and about their mission within the larger world community. Anglo-Saxon mythology about its origins and development, and the position of Roman Catholicism in relation to this mythology, made entering into diplomatic relations with the Sovereign of the Roman States and head of the Roman Catholic Church a very long and delicate process. English Protestants regarded Catholicism as a mixture of anathema, superstition, and papal despotism; and everything that was English and precious was opposed to that terrible and oppressive Romanism which the genius of England had overthrown. England was a model for the world of constitutional liberty, of law and order, or prosperity and mortality; Romanism represented little other than the perversion of the Gospel of Jesus Christ. England prided itself on the literary, social, economic, and political accomplishments of English civilisation; Romanism conjured up images of immoral monks with vast wealth, Babington and Guy Fawkes, Titus Oates and Jesuitical casuistry, James II and monarchical tyranny. England was proud of her constitutional heritage, a heritage with deep roots in the forests of Germany; from the same Germany came the messiah who freed England from the idolatry of Rome; and on the throne of England sat a German constitutional monarch, bound by oath to uphold the Protestant succession. Roman Catholicism was linked with indolent Italians, immoral Frenchmen, and barbarous Irish; with craftiness, and the horrors of the confessional box. Memories of the Armada and Bloody Mary's persecutions, visions of Huguenots burning on St Bartholomew's Day, were still vivid in popular consciousness, and Foxe's Book of Martyrs was high on the best-seller lists.

scholarly journals Suppression of Environmental Science

2004 ◽  
Vol 30 (2-3) ◽  
pp. 333-369 ◽  
Author(s):  
Robert R. Kuehn
Keyword(s):  
Catholic Church ◽  
Environmental Science ◽  
Environmental Issues ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Economic Significance ◽  
Policy Debates ◽  
Political Views ◽  
History Of ◽  
The Universe

There is a long history of attacks on scientists. During the Inquisition, the Roman Catholic Church charged Galileo with heresy and, after imprisonment and threats of torture, forced him to renounce his theory that the sun, not the earth, was the center of the universe. In the 1950s, politicians sought to silence scientists that allegedly held political views sympathetic to Communists.In recent years, research results, rather than the scientist's religion or politics, have motivated attacks on scientists. As environmental issues grow in economic significance and as science takes on increasing importance in influencing public opinion and resolving environmental policy debates, suppression of environmental science has become increasingly common. As one author observed, the power of science to legitimate environmental positions by claiming exclusive truth makes ownership of science one of the most contested issues in modern environmentalism.

Poland ten years after: the church

2000 ◽  
Vol 33 (1) ◽  
pp. 123-146 ◽  
Author(s):  
Andrzej Korbonski
Keyword(s):  
Religious Education ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Holy See ◽  
Church Finances ◽  
Abortion Legislation ◽  
The One ◽  
State Relations ◽  
The Church

Ten years after the collapse of communist rule, church-state relations in Poland present a mixed picture. On the one hand, the Roman Catholic church continues to enjoy a privileged position in the country and has achieved most of its cherished goals. On the other hand, its very success carried with it seeds of its future decline. This was particularly true in several areas where the church's aggressive and arrogant behavior has proved counter productive: religious education, anti-abortion legislation, Christian values in mass media, antisemitism, murky church finances, the concordat with the Holy See, and the debate on the new constitution. As a result, there has been a steady decline in popular support for the church which itself has developed some serious rifts in its supposedly united posture. It may be hypothesized that the power and influence of the church actually peaked in the early 1990s and that, having absorbed some of the lessons from its decline, its future policies may well be less triumphalist and controversial, and more accommodating.

scholarly journals Rights of the roman catholic religious minority in the Principality of Serbia

2013 ◽  
pp. 63-73
Author(s):  
Velibor Dzomic
Keyword(s):  
Catholic Church ◽  
Legal Status ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Legal Regulations ◽  
Religious Minority ◽  
Holy See ◽  
Catholic Clergy ◽  
Legal Provisions ◽  
Roman Catholics

Due to the sparse Roman Catholic population in the Principality of Serbia, Roman Catholics fell under the category of a religious minority. Through different constitutional and other legal provisions Serbian state authorities guaranteed Roman Catholics freedom of religion and also granted the legal status to the Roman Catholic Church in Serbia. Austria and Russia had a substantial influence on the resolution to this issue, and these relations became even more dynamic after the Congress of Berlin. Decades-long process of regulating the exercise of religious freedom for Roman Catholics was overburdened with specific social and political circumstances and the overt inclination of Roman Catholic clergy to proselytism, which was not the case with other religious minorities in Serbia. Although several legal regulations concerning this issue were enacted in the Principality of Serbia, it was only with the Concordat between the Kingdom of Serbia and the Holy See (1914) that the issue was resolved amicably for both agreement parties.

scholarly journals Pregovori o konkordatu između Kraljevine SHS i Svete stolice 1925. godine

2021 ◽  
Vol 69 (1) ◽  
pp. 74-116
Author(s):  
Radmila Radić
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Political ◽  
Diplomatic Relations ◽  
Government Ownership ◽  
Religious Orders ◽  
Holy See ◽  
Church Hierarchy ◽  
Roman Catholics

The Kingdom of SCS and the Holy See established diplomatic relations in March 1920. The Holy See accepted the new country with hostility and hesitation. The nuncio monitored not only the state’s religious policy but also the political atmosphere. He wanted to achieve unity among Roman Catholics in the civil and political spheres. The authorities of the Kingdom of SCS emphasized the need to maintain religious unity as the primary motivation in preparation for the concordat negotiations. Meanwhile, the Roman Catholic Church hierarchy dissatisfied with the state’s religious legislation asked the Holy See not to sign a concordat until their conditions were met. Much of the controversy during the talks concerned government ownership of church land, the establishment of religious orders, and the appointment of bishops. The negotiations were postponed with the intention of being continued. The 1925 talks did not achieve the goal but helped to define certain issues.

scholarly journals Dialogue of the Catholic Church with the Muslim world: achievements and problems

2013 ◽  
pp. 77-87
Author(s):  
Alla Aristova
Keyword(s):  
20Th Century ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
Geographic Boundaries ◽  
Vatican Council ◽  
The World

Half a century has passed since the time of the Second Vatican Council - half a century for which a significant part of the world has unrecognizably changed - many-sided and trivial global processes have unfolded; new outlines of world civilization have emerged, geographic boundaries and demographic scales of religions have changed - but because of this, the Roman Catholic Church by the mouths of its head and the highest spiritual pastor of Pope Benedict XVI defines the Second Vatican Council as "the most important ecclesiastical event of the 20th century"

scholarly journals Religion Helps Migrants: Roman Catholic Church and the Migrant Crisis During the Pontificate of Pope Francis

2021 ◽  
Vol 12 (4) ◽  
pp. 142-152
Author(s):  
A. Szabaciuk
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Decent Work ◽  
Pope Francis ◽  
Holy See ◽  
The Face ◽  
International Body ◽  
Ethical Component ◽  
The Church

This essay evaluates the standpoint that the Roman Catholic Church has adopted regarding the European migrant crisis. Some countries feel a severe outfl ow of people due to mass labor migration; others must deal with the challenges as transit states, and others – enormous challenges generated by the infl ux of economic immigrants and refugees. The most popular theories of migration and public policies very often ignore the ethical component of migration. One of the entities that constantly emphasizes the humanitarian aspect of migration is the Holy See. Popes, beginning with Leo XIII, have repeatedly raised the issue of rights to a dignifi ed life and decent work, and if it is necessary also to migrate in search of a safe shelter and a better life. Pope Francis, like his predecessors, referring to the problem of migration, puts people fi rst. He emphasizes that all migration streams consist of individuals who deserve respect and care because we see in them the face of God. This paper concludes that the Church remains the signifi cant international body impartial amidst the growing European schism on the migrant issue.

scholarly journals Tito's Concordat: The 1966 protocol on the negotiations between Yugoslavia and the Holy See from a legal perspective

Pravni zapisi ◽  
2020 ◽  
Vol 11 (2) ◽  
pp. 554-579
Author(s):  
Marko Božić
Keyword(s):  
International Law ◽  
Catholic Church ◽  
Roman Catholic ◽  
Legal Framework ◽  
Roman Catholic Church ◽  
Eastern European ◽  
Holy See ◽  
Communist State ◽  
Legal Perspective ◽  
Initial Hypothesis

The paper discusses the 1966 Protocol on the Negotiations Between Yugoslavia and the Holy See that has already been subject to several historical analyses focusing primarily on negotiations leading to it rather than the document itself. The initial hypothesis is that the legal profile of the 1966 Yugoslav Protocol may indicate its hidden political weight and a deeper historical meaning. In order to discern it, the paper examines the Protocol as an instrument of international law, aiming at explaining the way its form and substance have reflected difficulties and affected changes in relations between a Communist state and the Roman Catholic Church in Tito's Yugoslavia. Therefore, the paper compares the 1966 Yugoslav Protocol with its Eastern-European equivalents and discusses its impact on further evolution of the Yugoslav constitutional and legal framework.

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