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.

The Sovereign Order of Malta Today

1975 ◽  
Vol 15 (166) ◽  
pp. 3-6
Author(s):  
Béat de Fischer
Keyword(s):  
International Law ◽  
Catholic Church ◽  
First World War ◽  
Spiritual Life ◽  
World War ◽  
Half Century ◽  
Holy See ◽  
The First World War ◽  
Intimate Association ◽  
First World

A half century has gone by since 1927. During that time, the sovereign Order of Malta has sought to adapt itself to the evolution of international life and international law. Its experience during the First World War, in which it brought aid to the wounded, the sick, the prisoners and the refugees with its medical units, ambulances, trains, aircraft and ships, enabled it to make its working methods responsive to emerging needs. In addition, the mid-century dialogue between the Order and the Catholic Church led to the acceptance of a formula put forward by the Cardinals' Commission, whereby the Holy See recognized the functional sovereignty of the Order in carrying out its international humanitarian activities. Finally, the increasing number of its members, particularly those recruited from amongst those distinguished personalities who combine a spiritual life with an intimate association with governmental circles, provides the order with an invaluable human reserve of men of thought and action who are available in case of need.

The Real Church

1950 ◽  
Vol 3 (4) ◽  
pp. 337-351 ◽  
Author(s):  
Karl Barth
Keyword(s):  
Catholic Church ◽  
First World War ◽  
Roman Catholic Church ◽  
World War ◽  
The Real ◽  
Evangelical Churches ◽  
The First World War ◽  
Eighteenth And Nineteenth Centuries ◽  
First World ◽  
The Church

The word “Church” has in our day again become more J. significant and more powerful. In 1926 Otto Dibelius, then General Superintendent and now Bishop of Berlin, published a book under the title The Church's Century. By that was meant our twentieth century. The author was surely right in maintaining that the Church has been more talked about during the three decades since the First World War, which we have behind us, than in the whole of the eighteenth and nineteenth centuries put together. Who would have dreamt about 1910, when the writings of Hermann Kutter were at their height, that this could happen? Perhaps this has something to do with the almost complete collapse of the political, economic and cultural shape of the old Europe, which began with the First World War and with which the question is closely related: whether it may not once again be given to the Church to save this old Europe, perhaps in a new form, as she helped to found it? In this respect the Roman Catholic Church seems to be in very good spirits and to raise many open and secret expectations. Her greatly improved position and her vigorous pushing forward in certain places is also a sign that the word “Church”, even outside of her particular folds, has again come to the forefront of Christian consciousness and theological discussion. For it is undoubtedly part of her strength that she knows much better than anyone else how to give the impression that one is dealing with the Real Church when dealing with her. During the great crisis 1933–45, however, it was nevertheless true that there was in the Evangelical Churches, first in Germany, then in Holland and Norway, as well as in other countries, “demonstration of the Spirit and of power”. This was neither to be overestimated nor underestimated, but was really rather unexpected everywhere. From it more than one inside and outside of this Church could see that the dissolution of the Evangelical Church was not as far advanced as one might on occasion have previously supposed. From a totally different side the idea is thus once again forced upon us that for nearly a quarter of a century we have had an ecumenical movement in which the weak Churches are encouraged to have more confidence in their own affairs through contact with really, or allegedly stronger, and in any case more self-conscious Churches. And finally it may well be that the abandonment by evangelical theology, at least in certain quarters, of the traditional liberalism and individualism of the eighteenth and nineteenth century fathers has helped to bring about a new understanding for the communio sanctorum and to turn the thoughts of many in this direction, in spite of the diverse way in which it brought about this change.

Reclaiming a Martyr: French Catholics and the Cult of Joan of Arc, 1890–1920

1993 ◽  
Vol 30 ◽  
pp. 359-370
Author(s):  
James F. McMillan
Keyword(s):  
Catholic Church ◽  
Short Communication ◽  
First World War ◽  
World War ◽  
Joan Of Arc ◽  
Long Period ◽  
The First World War ◽  
The Rich ◽  
Religion And Nationalism ◽  
First World

Joan of Arc died at the stake in Rouen in 1431. She became a canonized saint of the Catholic Church only in 1920. It is well known that the wheels of the Vatican grind slowly, but 500 years is a long period to wait for sanctity, even by Roman standards. Obviously, in a short communication such as this, there is no time to explore the rich afterlife which Joan enjoyed between her death and her canonization. Rather, the more modest purpose of this paper is to show how her achievement of canonical status was preceded by a well-orchestrated campaign conducted by French Catholics during the late nineteenth and early twentieth centuries. If Joan was finally reclaimed as a Catholic saint and martyr, it was primarily because she was successfully represented as the very epitome of a heady blend of religion and nationalism that was one of the more distinctive and powerful forces of the era of the belle époque and the First World War.

scholarly journals Geology and religion in Portugal

2013 ◽  
Vol 67 (4) ◽  
pp. 331-354 ◽  
Author(s):  
Ana Carneiro ◽  
Ana Simoes ◽  
Maria Paula Diogo ◽  
Teresa Salomé Mota
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Science And Religion ◽  
Point Of View ◽  
Roman Catholic Church ◽  
Cultural Tradition ◽  
Original Research ◽  
Roman Catholicism ◽  
The Relationship ◽  
Historical Periods

This paper addresses the relationship between geology and religion in Portugal by focusing on three case studies of naturalists who produced original research and lived in different historical periods, from the eighteenth to the twentieth century. Whereas in non-peripheral European countries religious themes and even controversies between science and religion were dealt with by scientists and discussed in scientific communities, in Portugal the absence of a debate between science and religion within scientific and intellectual circles is particularly striking. From the historiographic point of view, in a country such as Portugal, where Roman Catholicism is part of the religious and cultural tradition, the influence of religion in all aspects of life has been either taken for granted by those less familiar with the national context or dismissed by local intellectuals, who do not see it as relevant to science. The situation is more complex than these dichotomies, rendering the study of this question particularly appealing from the historiographic point of view, geology being by its very nature a well-suited point from which to approach the theme. We argue that there is a long tradition of independence between science and religion, agnosticism and even atheism among local elites. Especially from the eighteenth century onwards, they are usually portrayed as enlightened minds who struggled against religious and political obscurantism. Religion—or, to be more precise, the Roman Catholic Church and its institutions—was usually identified with backwardness, whereas science was seen as the path to progress; consequently men of science usually dissociated their scientific production from religious belief.

scholarly journals EL NACIONALISMO FRANQUISTA. Catolicismo, antiliberalismo, fascismo

Cliocanarias ◽  
2021 ◽  
pp. 1-43
Author(s):  
Miguel Ángel Perfecto García ◽  
Keyword(s):  
Catholic Church ◽  
First World War ◽  
The Political ◽  
World War ◽  
Francisco Franco ◽  
The Social ◽  
The First World War ◽  
Political Model ◽  
First World ◽  
Social Level

The regime of general Francisco Franco imposed a nationalist model from two ideological sources: the nationalcatholicism, an antiliberal proposal of the Catholic Church that identified Spain with catholicism; and the anti-liberal and fascist alternatives born in the heat of the European political-social crisis and Spanish of the First World War. The political model was strongly centralist, authoritarian and interventionist around Castile and the Castilian language, rejecting the other nationalist models. At the social level, the corporate proposal stood out by means of the compulsory framing of workers and businessmen in the Spanish Organización Sindical, the unique trade union of Francoism led by the unique party Falange Española Tradicionalista y de las JONS

The Development of Flight Deck Displays

1984 ◽  
Vol 37 (2) ◽  
pp. 217-231
Author(s):  
F. S. Stringer
Keyword(s):  
Engine Speed ◽  
High Technology ◽  
First World War ◽  
Point Of View ◽  
World War ◽  
The First World War ◽  
High Degree ◽  
Flight Deck ◽  
First World

In this review of the evolution of displays and controls in military and civil fixed-wing aircraft, the author traces the development of flight instruments, largely in this country, from their rudimentary beginning before the first World War to the present high degree of automation and suggests certain pitfalls from the pilot's point of view in high-technology solutions.The Wright Brothers' aeroplane flew with only a stopwatch, a tachometer to measure engine speed, and an anemometer, all for measuring performance; the pilot had no instrumentation to help him fly the aircraft. There was little change up to the beginning of the first world war in 1914. The cockpit hardly existed as such: controls varied in design; some were levers, and often there was a wheel which, in the early days, controlled wing warping to change the lift of each wing to allow the aircraft to bank.

David Jones’ In Parenthesis as an Intercultural Space

Tekstualia ◽  
2017 ◽  
Vol 4 (51) ◽  
pp. 63-74
Author(s):  
Jean Ward
Keyword(s):  
World War Ii ◽  
World War I ◽  
Roman Catholic ◽  
First World War ◽  
World War ◽  
The First World War ◽  
Visual Artist ◽  
In Parenthesis ◽  
First World ◽  
Poetic Work

In the epic poetic work In Parenthesis, published just before the outbreak of World War II, the forgotten British modernist David Jones, better known as a visual artist, presented a semi-fi ctional account of his experiences as a rank-and-fi le soldier in the London- Welsh Battalion of the British army during World War I. The author, like one of the heroes of his work, was at the front from December 1915 to July 2016, when he was wounded on the fi rst day of the long offensive on the Somme. By origin Jones was half- -Londoner and half-Welsh – and both of these „halves”, which were refl ected in the composition of his battalion, were important to him. He was also by upbringing an Anglican but by choice a Roman Catholic. The offi ces of the Catholic chaplain and the faith of the ordinary Catholics to which he was witness as a soldier played a considerable part in his conversion. He strove to embody in words the particular character of the speech and culture of all the members of the battalion, regardless of their origin or religious affi liation. He also showed respect and tenderness not only towards the culture of the country in which the battles were fought – France – but also even towards „the enemy front-fi ghters”, to whom, along with his friends from the British side, he dedicated In Parenthesis. Under his hand, the trenches of the First World War become a truly intercultural space.

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