scholarly journals Twins Cosmas and Damian – Patron Saints of Doctors

2022 ◽  
Vol 5 (1) ◽  
pp. 01-08
Author(s):  
Witold Malinowski

Saint Luke is the one commonly believed to be a patron saint of physicians. The less known are Cosmas and Damian, the only twin physicians to have been declared saints in the Catholic Church. In Poland, we have been recently observing a growing interest in these saint twins. This is mainly associated with a return to the tradition of the Apothecary Feast, celebrated on September 26, the day of Cosmas’ and Damian’s martyr death.

1948 ◽  
Vol 10 (4) ◽  
pp. 427-436 ◽  
Author(s):  
Stephan Kuttner

It is not within the purpose of this paper to appraise the historical significance which the Council of Trent held for the consolidation of Catholic doctrine on all the points of dogmatic and sacramental theology that had been put into question by the religious innovators. Nor shall we examine the role which its measures of canonical legislation played in the great process of spiritual and disciplinary renewal which eventually determined the position of the Catholic Church in the modern world. We propose rather to turn our attention to the great goal which the Council did not reach: the restoration of the one Respublica Christiana, of the Catholic unity which prior to the sixteenth century had been the only conceivable form of Christian religious existence. To the eye of the historian, it is true, the rift in Western Christendom appears quite obviously prepared by the developments of two centuries preceding Luther's challenge. The exile of Avignon; the great schism; the constitutional unrest of the conciliar epoch of Constance and Basel; the political realism by which Renaissance popes had sought above all to consolidate their position as Italian territorial rulers; the growth of the national states and national sovereignties; the ferment of humanistic ideologies—they all were alarming and distressing symptoms of the radical disintegration of mediaeval unity.


Worldview ◽  
1973 ◽  
Vol 16 (2) ◽  
pp. 35-39
Author(s):  
Denis Kenny

In 1834 the French priest Félicité de Larnmenais wrote Paroles dun Croyant, in which he asserted that it would not be a nation or a Icing or a church that would bear the future destiny of mankind but "the people." Lammenais and the L'Avenir group in Paris had appealed in 1831 to Pope Gregory XVI, advocating that the Catholic Church abandon its traditional alliance with the thrones of Europe to align itself with and become the champion of the freedom of the people; In the encyclical Mirari Vos Gregory XVI repudiated Lammenais's appeal and reaffirmed the mutually reinforcing relationship between the true religion and established political power as the one guarantee against "an ever-approaching resolution-abyss of bottomless miseries."


1977 ◽  
Vol 39 (2) ◽  
pp. 220-249 ◽  
Author(s):  
Daniel H. Levine ◽  
Alexander W. Wilde

The issue of politics and the Catholic Church in Latin America, relegated until recently to nineteenth-century historians, is very much alive today. On the one hand, the church as an institution is enmeshed in public controversy over human rights with repressive regimes from Paraguay to Panama, from Brazil to Chile. When it serves as a shelter for political and social dissent, it is accused by secular authorities of engaging in a “new clericalism.” On the other hand, it has been assailed by critics within for being wed to existing political powers. These radical clergy and lay people believe that the church's social presence is inevitably political, but want to change its alliances to benefit the poor and dispossessed. Furthermore, they believe that the existing order in given situations is aform of “institutionalized violence” against which the Christian response must be “counterviolence.” Such attacks from right and left occur, paradoxically, just at a time when the Latin American church has turned with unprecedented resolve to fundamental pastoral tasks. Politics has thus become a problem just as the hierarchy can claim, with considerable justification, to have eschewedthe practice of partisanship and the pursuit of power.


Istoriya ◽  
2021 ◽  
Vol 12 (11 (109)) ◽  
pp. 0
Author(s):  
Evgenia Tokareva

In the extremely difficult international situation of the second half of the 1930s, relations between the USSR and the Vatican occupied a very insignificant place. This is partly why the sources that would cover this problem more prominently are very scarce. Under these conditions, the Soviet press becomes an important and still insufficiently appreciated source. With the general strict censorship of the press of this period, it allows us to identify various, but sometimes quite significant nuances of perception of the Vatican policy in the Soviet Union. The first event that influenced some reassessment of the image of the Vatican was the VII Congress of the Comintern, held in 1935, which put forward the tactics of a united front, which assumed, among other things, cooperation with confessional organizations of workers, and even with the petty-bourgeois strata of the population. In the light of this new tactic, a certain line is beginning to be drawn, albeit almost imperceptibly and even, perhaps, unwittingly, between the Vatican as a political force and the national structures of the Catholic Church. A more noticeable reassessment of the image of the Vatican took place in 1938, when the differences between Italian fascism, German Nazism, on the one hand, and the Vatican, on the other, on racial problems and on the issue of the persecution of the Catholic Church became obvious and could not fail to attract the attention of Soviet diplomats and, following them, the Soviet press. The subsequent election of Pope Pius XII to the papal throne in 1939 allows us to strengthen this line and enrich it with attention to the Vatican's peacemaking policy. But the conclusion of the Molotov — Ribbentrop pact once again returns the image of the Vatican to its supposedly political conjuncture, but this time in the interests of the other side, which has now become the main opponent of the USSR, i. e. England and France. And only the German attack on the USSR allows for a brief moment to see the possibility of forming a different image of the Vatican, an opponent of racism and fascism in all its manifestations. A careful reading of the press allows us to draw a preliminary conclusion about the absence of a clearly developed and formulated position of the governing bodies of the Soviet Union in relation to the Vatican, which varied, albeit slightly, depending on changes in the foreign policy interests of the Soviet state.


2019 ◽  
Vol 24 (2) ◽  
pp. 369-396
Author(s):  
Alcibiades Malapi‑Nelson

In this essay, I engage the foreseeable consequences for the future of humanity triggered by Emerging Technologies and their underpinning philosophy, transhumanism. The transhumanist stance is compared with the default view currently held in many academic institutions of higher education: posthumanism. It is maintained that the transhumanist view is less inimical to the fostering of human dignity than the posthuman one. After this is established, I suggest that the Catholic Church may find an ally in a transhumanist ethos in a two‑fold manner. On the one hand, by anchoring and promoting the defense of “the human” already present in transhumanism. On the other, rethinking the effectiveness of the delivery of sacraments in a humanity heavily altered by these technologies.


Elements ◽  
2010 ◽  
Vol 6 (2) ◽  
Author(s):  
Megan Grandmont

Saint Cecilia is, to the Catholic Church, the patron saint of music. But to feminist musicologists Suan Cook and Judy Tsou, she is instead the "patronized" saint of music, a symbol of the limited role to which women have been traditionally confined in Western music. In her novel <em>Cecilia,</em> however, Frances Burney works to reclaim the figure of the female musician from the periphery of artistic relevance. Burney's music-loving protagonist Cecilia serves as a vehicle to explore a number of eighteenth-century concerns, most notably emerging class conflicts and the tension between a women's personal investment in art and the male, public world that devalues that art. Burney situates her heroine paradoxically both inside and apart from patriarchal society; it is Cecilia's music that allows her to stand on the brink. Burney certainly acknowledges the ways in which music functions as a tool of patriarchy, rendering women submissive. However, in re-visioning Saint Cecilia as simply Cecilia,, she also quietly suggests the possibility of change, a suggestion that holds weight for female artists today.


1972 ◽  
Vol 18 (69) ◽  
pp. 22-28 ◽  
Author(s):  
Andrew Carpenter

During the latter part of the reign of James II, the Church of Ireland was in a position of considerable delicacy. On the one hand, there was a real fear that the church would face annihilation at the hands of the ruling administration; if the threats of the catholic population had come to fruition, if the statutes passed by the Jacobite parliament of 1689 had been put into effect or if the Tyrconnell administration had remained in power any longer than it did, this fear would almost certainly have been realized. On the other hand, by the spring of 1689, Anglican churchmen could see that a Williamite victory might spell for them—as it did for the Church of Scotland—summary disestablishment. Most Irish Anglicans had already fled to England, thereby lending support to the Williamites; the northern presbyterians had actually taken up arms on the Williamite side. Only the remnant of the Church of Ireland left in Dublin seemed to be disloyal to the protestant king: and this remnant, to save its skin, had to continue outwardly loyal to its de jure and de facto monarch, James II. Whatever the outcome of the war which they all foresaw, the leaders of the remnant of the Church of Ireland can have held little hope for the future. A Jacobite victory would almost certainly mean the triumph of the catholic church and the despoiling of the Church of Ireland: a Williamite victory might well mean the triumph of the presbyterians and a partial disestablishment. In either case the Church of Ireland, dependent for its very existence on a firm establishment, would founder.


2020 ◽  
Vol 2 (1) ◽  
pp. 14-29
Author(s):  
Paula Montero

Abstract Using Davis Buckley’s (2013) notion of “Benevolent Secularism” this article examines how the evangelical movement in Brazil, in particular, the neopentecostal movement, challenges the historical stability of relations between state and religion. Until very recently this relationship was based on cooperation between the Catholic Church and the State in the one hand and an inter-religious coalition led by Catholicism in the other. In this text, I will first discuss the concept of “benevolent secularism” and its theoretical-methodological implications. Then, I will present empiric examples to describe how Christian religions relate to politics in Brazil. Those examples will test the applicability of Buckley’s concept to represent Brazilian secularism. And, they will also demonstrate the heuristic virtues of this concept for the understanding of the impact of the evangelical modus operandi in the configuration of the secular in Brazilian society.


Author(s):  
Juan Pablo Aranda Vargas

La pregunta sobre la distinción entre el reino animal y la especie humana es tan antigua como la razón misma. Dos extremos pueden ser identificados: la idea del ser humano como dictador de la naturaleza, que gobierna la vida y la muerte de las especies según su utilidad al proyecto humano; y la conceptualización del ser humano como administrador de la naturaleza, como responsable de su desarrollo armónico. El Concilio Vaticano II marcó un viraje hacia la segunda alternativa. En este contexto, la tauromaquia —como ejemplo paradigmático— puede ser cuestionada desde el catolicismo posconciliar y, más específicamente, desde la ecología integral de Francisco. The inquiry about the distinction between human beings and animals is as old as hu- man reason. We can identify two extreme positions: the conceptualization of the human kind as a dictator over nature who rules the species’ life and death according to its utility to the human project, and the view of the human being as nature’s administrator, as the one in charge of its harmonic development. The Second Vatican Council oriented the Catholic Church towards the second alternative. In this context, bullfights –a paradigmatic example– can be questioned by post-conciliar Catholicism and, more speci cally, from Francis’ integral ecology. 


2017 ◽  
Vol 21 (2) ◽  
pp. 43-58
Author(s):  
Agnieszka Halemba

Based on an analysis of existing literature on Marian apparitions and field research-based case study from contemporary Transcarpathian Ukraine, this article asserts that an interpretation of Marian apparitional movements as a form of acquiescence to the authoritarian and conservative vision of the Catholic Church is too simplistic. The Virgin Mary appears in moments of crisis that are often caused or exacerbated by conflicts, especially ecclesiastical ones and it is also true that the sites of apparitions often do give a voice to those critical of modern changes. However, they are not always instrumentalized in support of conservative ideas. To the contrary, Marian apparitions are often sites of religious experimentation and innovation. On the one hand the Church can be extremely skeptical of or even hostile to apparitional events, still on the other hand the Church makes use of them as places of religious modernization with an aim to revitalize religious adherence.


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