Catholic Church

This article examines how currents of renewal, particularly the
charismatic movement, have been leading to new patterns of Christian
formation within the Roman Catholic Church. I will look first at the
overall context; secondly, at the first stage of reform and renewal in
Catholic formation (1965-85) This article examines how currents of renewal, particularly the charismatic movement, have been leading to new patterns of Christian formation within the Roman Catholic Church. I will look first at the overall context; secondly, at the first stage of reform and renewal in Catholic formation

Ralf van Bühren Raum, Kunst und Liturgie Praktische Auswirkungen der Liturgiereform auf den Kirchenbau nach dem Zweiten Vatikanischen Konzil Weisungen des Zweiten Vatikanischen Konzils über Kunst und Künstler Das Zweite Vatikanische Konzil (1962-1965) gilt in der modernen Kirchen geschichte als epochales Großereignis, obwohl 50 Jahre in historischer Hinsicht ein kurzer Zeitraum sind. Über die journalistische Berichterstattung wurde der Konzilsverlauf von einer weltweiten Öffentlichkeit aufmerksam verfolgt, auch außerkirchlich. Die hohe Zahl von 2.000 bis 2.500 Bischöfen aus aller Welt, die stimm berechtigt teilnahmen, ließ einen gesamtkirchlichen Charakter der Kon zilsdekrete erwarten. In ihren Arbeitssitzungen diskutierten die Konzilsväter über Grundfragen zu Glaube, Leben und Disziplin der katholischen Kirche, nicht zuletzt über die ökumenische Bemühung für die Einheit der Christen. 1 Der Blick einzig auf die Konzilsversammlung genügt allerdings nicht, um die Bedeutung des Zweiten Vatikanums beurteilen zu können. Es bedarf zudem ei ner Interpretation und Wertung der sechzehn Konzilstexte mit ihrer Rezeption im kirchlichen Leben. Dabei verdeutlicht der Gesamtblick auf alle Dokumente, wie sehr sich die Konzilstexte in wichtigen Punkten bestätigen und einander er gänzen, was bezeugt, dass die Beschlüsse aller vier konziliaren Tagungsperioden als inte grale Ganzheit zu lesen sind. 2 Dies gilt auch für die Konzilsaussagen über

PROGRAMMA
8:45 SALUTI INIZIALI
9:00 RELAZIONE INTRODUTTIVA Antonio Castellano, Carlos García Andrade, Luca Bianchi
9:40 CARISMA FRANCESCANO E MISSIONE ACCADEMICA Raffaele Di Muro, Carlos Salto Solà
10:20 PAUSA
10:50 CARISMA SALESIANO E MISSIONE ACCADEMICA Michal Vojtas, Piera Ruffinatto
11:30 CARISMA DELL’UNITÀ (CHIARA LUBICH) E MISSIONE ACCADEMICA Daniela Ropelato, Federico Rovea
12:10 DIBATTITO
13:00 PRANZO
BUONE PRATICHE
14:30 IL PROGETTO ‘UNIVERSITÀ FRANCESCANA E IL ‘LABORATORIO TEOLOGICO FRANCESCANO’ Mary Melone, Donatella Forlani
15:10 L’ESPERIENZA DI FORMAZIONE DIDATTICA PER DOCENTI UNIVERSITARI DI ROMA, Mario Comoglio
15:50 IL PERCORSO DI FORMAZIONE A SOPHIA: COMMUNITY LIFE, INTER E TRANS-DISCIPLINARITÀ, Daniela Ropelato, Aiza Asi
16:30 PAUSA
16:45 DIBATTITO
17:30 CONCLUSIONE Fabio Ciardi

This was a research paper for a course entitled Feminist and Multicultural Theologies. I unpack what gender complementarianism is, examine its history, and compare it to how Scripture and earlier Christian Tradition understood gender. This allows me to establish that gender complementarianism is a recent innovation in secular and Christian thinking about gender, and that it can be described as a "trajectory" from Scripture and Tradition on gender, influenced by social, ideological, and intellectual developments in secular societies. I then pursue a critique of gender complementarianism, arguing that it is an "unsatisfactory trajectory" because it has troubling implications for orthodox theology, is not borne out by empirical experience and observation, and has harmful effects on human beings and societies and on ethical development.

Generations of scholars have studied the multifaceted experiences of the Franciscans in Mexico and how the Franciscan order shaped New Spain and the early Mexican republic. Recent scholarship has given long-overdue attention to the evangelized natives. Most of these works focus on a specific region or period, or on a particular aspect of Franciscan ministries in New Spain. A comprehensive account of the Franciscans in Mexico over the long term has been missing, until now.

This book analyzes the Franciscans’ engagement with native peoples, creole populations, the viceregal authorities, and the Spanish empire as a whole in order to offer a broad picture of Catholic evangelization in North America while keeping the Franciscans at the center of the story. Published in 2021, during commemoration of the quincentenary of the Spanish—and thus the Franciscan—presence in Mexico, the book brings together the research of junior and senior scholars from Mexico, Spain, and the United States on the long-enduring and far-reaching Franciscan presence in Mexico.

This article follows Newman’s writings mainly with a systematic (thematic) methodology; it does not, however, ignore the historical, since we can best see Newman’s ecclesiology evolve within his historical context  In his Evangelical years, the adolescent Newman distrusted “material elements,” including—of course—the visible church, but after his Anglican ordination, the (then) vicar of St. Clement began to preach on various aspects of the church as one, holy, catholic, and apostolic”  The cumulative effect of the theological debates at Oxford, together with his pastoral experience and personal reflections, gradually led Newman to a more high church ecclesiological approach, especially on visibility, invisibility and apostolicity of the Church, as we are going to see in these pages.

The article describes the situation of the Turin's catholic church in the Second Vatican Council Year with specific regard to the relations between the catholic community and FIAT.

L'articolo descrive la situazione della Chiesa torinese negli anni Cinquanta e Sessanta del XX secolo con particolare attenzione all'impegno dei cattolici nelle fabbriche FIAT attive in cittá

The article discusses the definition of inculturation of Christianity in the missionary activity of the Roman Catholic Church. With respect to the research methodology of the study of this definition, the author refers directly to the analysis of official documents of the Vatican, namely the declarations and constitutions of The Second Vatican Council and the encyclicals and Apostolic Exhortations of pontiffs of the Catholic Church. Ethno-religious expeditions committed by the author during the period from 2009 to 2015 also became the basis for this article.
В статье рассматривается понятие инкультурации христианства в миссионер- ской деятельности Римско-католической церкви. В отношении методологии исследования понятия инкультурации христианства автор обращается непосредственно к анализу официальных документов Ватикана, а именно к декларациям и конституциям II Ватиканского собора, к энцикликам и апостольским обращениям понтификов католической церкви. Также основой данной статьи стали этнорелигиоведческие экспедиции автора, совершённые в период с 2009 по 2015 гг.

This paper is written in the context of the fiftieth anniversary of the start of the Roman Catholic Church's Second Vatican Council, known as Vatican II. Written from an Aboriginal Catholic perspective, this paper aims to examine the Church's teaching on inculturation as it developed post-Vatican II and consider the implications for Indigenous Catholics. This paper also considers some of the challenges for Indigenous Catholics as they negotiate culture and faith within the Catholic Church structure and suggests some ways forward. keywords inculturation, Indigenous theology, Catholic Church 1 It is accepted practice in Australia to refer to Indigenous peoples as Aboriginal and Torres Strait Islander peoples. This acknowledges the two distinct groups. We acknowledge, however, that this terminology is problematic and does not reflect the diversity and uniqueness of the many different Aboriginal and Torres Strait Islander Nations.

Resumo. O presente artigo tem como objetivo discutir a visão da Igreja Católica sobre a escravidão africana, no Brasil Colonial, no que tange ao seu discurso de legitimação do cativeiro africano e às formas de inserção subordinada do negro na sociedade colonial brasileira por meio da ação da catequese. Neste sentido, também procura analisar a estruturação de um projeto de catequese, formulado pela Ordem do Carmo, que, através do estímulo ao culto de "santos pretos", visava oferecer à população negra modelos de virtudes cristãs a serem seguidos, de forma a garantir a hegemonia da Igreja e do Estado sobre aquela população. Palavras-chave: Igreja Católica. Catequese. Escravidão africana. Sociedade do Antigo Regime. Culto dos santos.

Abstract: This article addresses the ‘touch-event’ as a mediated affective encounter that pivots around a tension between intimacy and distance, seduction and sovereignty, investment and withdrawal. Through a rereading of the Pauline event of conversion to Christianity, it argues that an analysis of the evolving significance of touch-events for Catholic liturgy and a religious congregation shows the theopolitical as always already constituted within an economy of enfleshed virtues. Focusing on contemporary examples of touch-events from the life of Francis, the first pope from the Americas, as well as from fieldwork among a group of female Latin American Catholic migrants in Rome, I argue for a closer examination of touch-events in order to grasp some of their theopolitical, radical, emancipatory, and, in some contexts, subjugating effects.
Keywords: Atlantic Return, economies of virtues, incarnation, Pauline event, Pope Francis, sovereignty, theopolitics, touch-event

Este artículo reconstruye y analiza el rol desempeñado por algunos miembros del catolicismo local (obispo, sacerdotes y laicos) en la conformación y el accionar de las organizaciones de derechos humanos en Neuquén durante la última dictadura militar. Se argumenta que la lucha pro derechos humanos estuvo condicionada tanto por la modalidad represiva como por la historia de la sociedad, generándose obstáculos concretos que influyeron en los niveles de participación así como también en la capacidad y efectividad de las organizaciones para visibilizar su denuncia y hacer llegar su mensaje a los destinatarios. Se destaca que el catolicismo fue un aliado clave y que, a pesar de las tensiones internas, pudo actuar como fuente, facilitador y potenciador del movimiento de derechos humanos a nivel local prestándole sus estructuras de organización y comunicación, dinero, personal y organizaciones mediadoras que comunicaban habilidades, tácticas y visiones.

SPECIALE UMANESIMO – VI Centenario Bartolomeo Platina (1421-1481)
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Pope Joan and the Persistence of Myths:
Pietro Ratto’s book "Le pagine strappate" (Torn-Out Pages, 2020) argues that the Catholic Church destroyed evidence which shed light on the existence of Pope Joan, a woman who many believe ascended the papal throne in the ninth century, duping the Roman establishment by dressing as a man, and who then tragically died in childbirth during a procession. This article reviews the arguments of humanist critics, notably Bartolomeo Platina, who discussed the myth of Joan during the Renaissance period. In addition, the article looks at Platina’s sixteenth-century successor Onofrio Panvinio and the authors of the Protestant Church history known as the Magdeburg Centuries. I conclude that Ratto does not consider the important lessons of humanist source criticism; instead, he revives the medieval traditions of myth-making.

During the years in which France succumbed to nazi ideology and was occupied by German forces, Henri de Lubac, a French cardinal and one of the great contemporary thinkers the Catholic Church can boast of, played a decisive role in the French resistance to anti-Semitism. Active as a priest, de Lubac collaborated in the composition of ''official'' proclamations such as the famous 1941 ''Chaine Declaration" and also arranged conferences, wrote books, and participated in various resistance activities. One of de Lubac’s most intimate friends, Yves de Montcheuil α student companion among others, was shot to death in July 1944 by the Gestapo. De Lubac made clear his commitment to oppose what he termed Europe's "collective apostasy" under Nazism in α confidential letter to his religious superiors in April 1941. The commitment is amply demonstrated in a 260-page book of de Lubac's memoirs published in France, entitled Résistance Chrétienne et l'Antisémitisme: Souvenirs 1940-1944.

I would like to make two conclusions about the Church's mission in times of pandemic.
Firstly, it is important to realise that the processes of secularisation of the Church, including the pandemic which is accelerating these processes, need not mean some kind of end of the Church. Yes, it is a crisis. But this crisis appears as a challenge. Therefore, it is not a matter of wailing and emphasising the victimisation of the situation in which the Church finds herself, but of rolling up our sleeves and taking right action in the new reality. The missionary task of communicating the Gospel is still waiting for our response. The world needs the seeds of the Gospel. Who will carry it if the Church closes herself in an outdated model of the Church societas perfecta, a pyramid model, which has never been officially confirmed? The Church today cannot afford to understand herself as a fortified stronghold, that is, as completely independent of the world. The Church has all the time the task of abiding in the heart of the world. It has to be a kind of sacrament in it, that is, a sign. In this task the Church must not understand herself merely as a hierarchy, but as Vatican II formulated it: she must first of all be the people of God, that is, she must understand the priority of the fact that all the baptized have the same dignity within her and all share in the responsibility for her mission.
Secondly: the passing of time alone is not enough to emerge from the crisis. In France, during the post-conciliar crisis, this was the thinking of Cardinal Renard, shepherd of Lyon, who wrote to the Vatican in the conclusion of his 1972 five-year report on the state of his diocese: "It will take time, a very long time, to restore to the diocese the vitality of Hope, unity in the Church, clergy with confidence in their priesthood and their mission, the number of sufficient vocations!" . The French Church to this day has not succeeded in launching through individual pastors a new authority, built on the capacity to point out new lines of discernment in the Church. The crisis and the context of this Church have remained complex to this day. It may be similar in the Church in Poland. Simply waiting, as Cardinal Léon-Joseph Suenens used to say - wait and see - as a pastoral method for some bishops, is not enough.

Study 1: 630 spree-shooters [1936-2021] (1,650 deaths; 3,123 injuries; 194 suicides [31%]), 623 controls logistic regression differences (F= 260.44, df=10/1242, R=.82, R2 =.68, p<.01): (1) homicidal ideation; (2) planning-preparation; (3) stressful-life-event; (4) revenge-motive; (5) acquired-multiple-weapons; (6) elicited-concern; (7) school-location; (8) personal-grievance; (9) suicide; (10) current-student. Study 2: 15 spree-shooters differences, adult, teen: [SP] violence (F=17.48, 123.09); [MMPI-2/A] infrequency (F=92.15, 17.22); lie (F=13.13, 33.91); depression (F=37.76, 26.18); psychopathic-deviance (F=44.66, 57.45); paranoia (F=50.58, 23.92); schizophrenia (F=53.85, 21.69); alcohol (F=42.01, 16.84); addiction (F=57.34, 38.88) compared with 23 homicidal, 36 controls. Spree-shooter loss (1936-2021) = [$2,416,042,490 (630 @ $3,834,988.08) + $6,327,730,332 (1,650 @ $3,834,988.08) + $105,474,702.96 (3,123 @ $33,773.52) = $8,849,247,525.36] + [insurance, tax-increases $11,504,021,782.97 ($8,849,247,525.36 x 1.3] =$20,353,269,308.33. Projecting 2021 to 2105 insurance industry with no computer tests, machine learning equations, $40,706,538,616.66, 3,330 deaths, 6,246 injuries, 388 suicides. Projecting 2017 U.S. Church pedophilia loss (2012-2037, 2038-2056, 2057-2082, 2083-2107), $5,719,865,400 x 5 = $28,599,327,000, 5,679 x 5 = 28,395 victims,

For the past few years, on Sundays during the Easter period, groups of Catholics fill city squares (parks, shopping centres and the like) and celebrate the liturgy giving a testimony to Christian life. Very often these places are crossroads of trade, leisure, entertainment and commute trails, hence the celebrations raise actual bewilderment in busy passers-by. Suddenly, by imposing sacral references on the spaces of the profanum, they become symbolic places, the embodiment of a living Church on the move. The article attempts to read these specific meetings in the context of cultural phenomena: a theatre play, a live performance act, flash mobs, and others. The article also contemplates the construction of meaning of such space interpreted anew through the prism of these forms of evangelisation.

Il percorso di analisi che ha condotto alla stesura del presente lavoro si muove a partire da una chiave biblica di orientamento e ha come obiettivo l’individuazione di alcuni tratti della sinodalità di una comunità parrocchiale nella individuazione di nuove ministerialità attraverso un’analisi qualitativa dell’esperienza e delle prassi di diverse parrocchie distribuite in varie regioni del nostro paese.

The prayer of a Christian is the subject of his daily care in the process of spiritual development. We can say that without it and its dynamic development it is not possible for the spiritual progress of the Christian and the Church in which he or she lives. It is also a very extensive subject of research and scientific work in the field of theology and especially the theology of spirituality. Hence, it must be treated in a multi-faceted and multi-directional way. Among all the different categories of prayer, community prayer and common prayer are very important. This distinction is necessary because it reveals to us the truth that every prayer has a communal character, but it is not always common. However, prayer celebrated together is the source of Christian life and the Church, and it is the clearest and most readable testimony of faith.

A Vatikáni Titkos Levéltár (ASV; mai nevén Vatikáni Apostoli Levéltár, AAV) 1881-ben nyitotta meg kapuit a kutatók előtt. Itt találhatóak a püspöki, illetve érseki kinevezések kánoni, információs eljárásának (processus informativus, más néven processus inquisitionis vagy processus canonicus), az ún. püspöki processzusoknak az anyagai, amelyek az egyháztörténet eddig kevéssé kutatott, értékes forrásai. Althann Mihály Frigyest (Michael Friedrich Graf von Althann, Michele Federico Althann) III. (VI.) Károly (1711–1740) 1718. január 4-én tette váci megyéspüspökké. Giorgio Spinola bécsi apostoli nuncius (1713–1720) hamarosan meg is kezdte kánoni vizsgálatát. Keresztlevelének, a szenteléseit, doktorátusait igazoló dokumentumok másolatai a Rota levéltári fondjában találhatóak. XI. Kelemen (Giovanni Francesco Albani, 1700–1721) június 27-én nevezte ki váci püspökké. Ezt követően szentelhették püspökké. Bár 1734-ben bekövetkezett haláláig viselte egyházmegyéje címét, Vácot hosszabb időre el kellett hagynia, hiszen a következő évben bíboros és Nápoly alkirálya lett. Az már egy másik processzusból derül ki, hogy unokaöccsét, Althann Mihály Károlyt 1726. május 1-én a nápolyi királyi palota kápolnájában ő maga szentelte pappá, aki azután később nagybátyját követi majd a váci püspöki székben. Tartalom: 1. A Vatikáni Titkos Levéltár 2. Püspöki kinevezések iratai a Vatikáni Levéltárban 3. Althann Mihály Frigyes váci processzusa 1718-ból

RESUMO
Analisa-se o conceito de “poder espiritual” exposto no Decreto Presbyterorum Ordinis (n. 9), apresentando-o como possível elemento precursor e configurador de uma pastoralidade fundamentalmente comunitária. Conclui-se que a concepção de pastoralidade se vincula mais a figura da comunidade, denotando, desse modo, o seu caráter fissurador em relação a figura isolada do fiel.
PALAVRAS-CHAVE: Missão Pastoral. Presbítero. Poder espiritual. Igreja Católica. Concílio Vaticano II.

ABSTRACT
Analyzes the concept of “spiritual power” exposed in Decree Presbyterorum Ordinis (n. 9), describing it as a possible precursor element configurator and a fundamentally pastoral community. It is concluded that designing pastorality binds more community figure, denoting thereby fissurador his character in relation to the single figure true.
KEYWORDS: Pastoral Mission. Presbyter. Spiritual power. Catholic Church. Vatican II

Conventional understandings of Catholicism, especially the claim that the pope held temporal power over all civil rulers, presented a signal challenge to early American Catholics’ civil and religious liberty. Yet reform-minded Catholics in the North Atlantic world asserted their independence from the temporal powers of external authorities, including the pope. Catholics who participated in the American founding, such as Charles Carroll of Carrollton and John Carroll, drew from an intellectual tradition of conciliarism that was rooted in Catholic thought yet compatible with republicanism. The Carrolls’ public support of the nation’s foundational documents and their development of the American Catholic Church presented to the broader political and religious public a Catholic tradition that advocated not only a republican view of temporal independence but also a juridical, nonhierarchical understanding of church and state. Catholics of this sort were not a foil to American religious and political arrangements; instead, they fit their beliefs within the ideologies of the American founding and thereby answered Protestant charges that Catholics should be legally penalized. These conclusions offer compelling reasons to include the conciliarist tradition within the “multiple traditions approach” of American founding historiography.

While religion is often considered a cultural element of soft
power, religious institutions are rarely studied as diplomatic
actors. The purpose of this study was to better understand
the manner in with the Catholic Church attempts to build
relationships with foreign audiences, a key function of
public diplomacy. Emphasising the role of Pope Francis as
an iconic world leader, this study employed a qualitative
textual analysis to determine what themes are selected and
emphasised in papal speeches in order to construct the
strategic narrative of the Catholic Church. Results suggest
that Pope Francis’ speeches rely most on narratives of
universal identity and values, shared responsibility, and calls
to action to present the Catholic Church more favourably in
the eyes of both Catholic and non-Catholic audiences
around the world. These findings contribute to the study of
public diplomacy, the concept of strategic narrative, and
the theoretical framework of framing.

Les interrogations sur la situation de l'Église catholique ne manquent pas. Plutôt que de déplorer la disparition des modèles anciens, il vaut mieux examiner ce qui naît, grandit et porte du fruit. C'est le cas de nouveaux lieux en marge des paroisses, accueillants pour tous, construits autour de propositions précises. Un exemple significatif est le projet « Zeitfenster » d'Aix-la-Chapelle. Le décentrement des paroisses devrait paradoxalement aider à régénérer l'Église.

Uwagi wstępne Tytuł zapowiada więcej, niż poniższe uwagi zawierają. Zaproponowany przez redaktora naczelnego "Przeglądu Filozoficznego" został przez autora przyjęty jako wezwanie. Z tematem zmagam się od lat, więc go podjąłem, wcale nie będąc pewien, do czego mnie doprowadzi. Jedynym usprawiedliwieniem niech będzie prosty fakt, iż inni nie zajęli się tym tematem, choć zapewne na kwalifikacjach im nie zbywało. Chrześcijaństwo nie jest w Polsce tylko jedną z wielu religii, a postać Jezusa to więcej niż tylko jej legendarny założyciel. Skutki społeczne poglądów wypowiadanych przez reprezentantów katolicyzmu są inne niż opinie przedstawicieli innych religii, o niewierzących nie wspominając. Mają bowiem za sobą poparcie społeczne, posłuch polityków i prawie nieograniczony autorytet moralny. Nie chcę się wypowiadać, czy to jest zasadne, potrzebne czy szkodliwe. Po prostu jest to tzw. fakt społeczny, z którego trzeba sobie zdawać sprawę. Stąd odczuwana konieczność poprzedzenia tekstu poświęconego Jezusowi z jego koncepcji Boga wstępnymi uwagami wyjaśniającymi moje własne ujęcie tego problemu. Otóż wbrew dość powszechnej opinii kościół katolicki nie stanowi monolitu doktrynalnego, a najbardziej "katolickie" dogmaty znalazły się w ogniu radykalnej krytyki. Mam na myśli krytykę formułowaną przez teologów katoli-ckich; krytyka spoza kościoła jest i była czymś oczywistym od początku istnienia tej instytucji. Dotyczy to przede wszystkim jednego z najbardziej kłopotliwych dogmatów, mianowicie dogmatu o nieomylności papieża i, uświęconego wielo-wiekową tradycją, dogmatu chrystologicznego. Debata chrystologiczna jest zresztą ściśle złączona z przekonaniem, że papieże utracili prawo do autorytatywnej wykładni tradycji. Pytanie, czy teolog podejmujący tego rodzaju krytykę jest S t a n i s ł a w O b i r e k Ojciec Jezusa oraz ludzkich dzieci

c) Le cronache di Santa Cecilia. Un monastero femminile a Roma in età moderna, (n. 5 of the book series “La memoria restituita – Fonti per la storia delle donne”), Rome: Viella 2009.

The book includes the transcription of the Chronicles of the Monastery of St. Cecilia in Trastevere in Rome by Alessia Lirosi (pages 91-310) but also a wide essay by Alessia Lirosi (pages 31-90) and a Foreword by Professor Elena Brambilla of Università Statale di Milano (pages 9-29).

Catholicism Today: An Introduction to the Contemporary Catholic Church aims to familiarize its readers with contemporary Catholicism. The book is designed to address common misconceptions and frequently asked questions regarding the Church, its teachings, and the lived experience of Catholics in modern societies worldwide. Opening with a concise historical overview of Christianity in general and Catholicism in particular, the text explores the core beliefs and rituals that define Catholicism in practice, the organization of the Church and the Catholic calendar, as well as the broad question of what it means to be Catholic in a variety of cultural contexts. The book ends with a discussion of the challenges facing the Church both now and in the coming decades. Also included are two short appendices on Eastern Catholicism and Catholicism in the United States.

Dr. Evyatar Marienberg is an Associate Professor at the Department of Religious Studies at the University of North Carolina at Chapel Hill.

Laicity and secularity refer to the role of religion in the public sphere. Since they both relate to religious phenomena, these concepts are commonly confused. However, they result from separate processes and imply different consequences. This paper explains the development of both laicity and secularity in Mexico and discusses why the former should be reformulated to attain diversity in the Mexican contemporary social system. The paper emphasizes the gap between the existing legal framework and prevailing social practices in Mexico's ever-changing religious scenario.

La présente étude s’attache à l’analyse de la symbiose entre fascisme et catholicisme au sein de l’Istituto di Studi Romani (ISR). Il s’agira de montrer que l’ISR, suivant les exigences du régime et celles du Vatican, jouait un ‘double jeu’, politique et religieux. Ce double jeu est visible, non seulement à travers les activités et les contacts de l’ISR mais aussi dans les publications, c’est-à-dire dans le discours qui, bien que d’une certaine qualité scientifique, est de nature hautement propagandiste. Nous nous baserons sur les nombreuses publications de l’ISR, ainsi que sur des sources d’archives inédites, comprenant certains documents conservés à l’Istituto et dans les archives privées de la famille du fondateur, Carlo Galassi Paluzzi ; les contacts de ce dernier avec d’importantes personnalités politiques et, surtout, ecclésiastiques de l’entre-deux-guerres se révèleront particulièrement importants.

This article analyses the debates about mixed marriages held within the Roman Curia (and especially the Roman Inquisition) between the sixteenth and the eighteenth centuries, integrating these debates with the normative and prescriptive literature. These authorities generally considered mixed marriages between Protestants and Catholics valid and even sacramental in virtue of the shared sacrament of the baptism, but at the same time constructed such unions as ‘carnal crimes’ to ‘abhor’. They believed that the most harmful effect of these polluting unions was that the Catholic partner might become tolerant of Protestantism, rendering the ‘heretic’ dangerously, contagiously familiar and abandoning future generations to heresy. Women were a particular concern for these authorities. Drawing upon traditional and somewhat contradictory ideas about women, they saw the wives in these marriages on one hand as particularly likely to be seduced by the ‘false faith’ because of their presumed weakness, but on the other hand they recognised women as a group with a special talent for beguiling men and so entrusted them with a missionary function towards their ‘heretical’ husbands. The role women could assume in mixed marriages therefore dynamised gender relations, but also caused social tension because of the challenge to patriarchal society, especially if they continued to practice their own faith and were entrusted with the religious education of the children.

This opinion gives an explanation of canon 668 of the Code of the Canon Law for the Latin Rite.  It deals with the question of a member of a religious institute who inherits a great deal of money.  In this particular case the member is a Sister who has professed perpetual vows.  Her relatives question who gets the money when she dies:  her religious institute or her living relatives.

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.

Стаття Володимира Мороза “Нормативний характер принципів соціальної доктрини Католицької церкви: еволюційний шлях становлення” присвячена аналізу вчення Католицької церкви про людську гідність, а також дослідженню процесу становлення принципів спільного блага, субсидіарності та солідарності у цьому вченні. Вказані принципи розглянуто з точки зору їх спрямування на забезпечення поваги до трансцендентної гідності особи, яку обстоює церква. Автор робить висновок про нормативний характер цих принципів, тобто їхнє чітке завдання сприяти узгодженню суспільних реалій з істинами, декларованими у Соціальній доктрині церкви.