Pope Research Articles

Yuka Kadoi (dir.). Arthur Upham Pope and A New Survey of Persian Art

Cet ouvrage, dirige par Yuka Kadoi, est le fruit d’un symposium international qui s’est tenu a l’Art Institute de Chicago les 9 et 10 septembre 2010. Arthur Upham Pope and A New Survey of Persian Art met en lumiere le role d’Arthur Upham Pope (1881-1969), l’un des pionniers de l’etude et de la connaissance du patrimoine iranien dans la premiere moitie du XXe siecle. Celebre pour son incontournable Survey of Persian Art. From Prehistoric Times to the Present (Oxford University Press, publie en...

Yuka Kadoi. « The myth-making of the Masjid-i Jamiʻ of Isfahan: Arthur Upham Pope, architectural photographs, and the Persian-Gothic thesis in the 1930s »

Kadoi revient sur la redecouverte par l’Occident de la Masjid-i Jami‘ d’Isfahan au cours de la premiere moitie du XXe siecle. Et ceci notamment a l’aide du travail de documentation photographique initie par Arthur Upham Pope (1881-1969) a partir de 1929. Apres un etat des lieux des recherches effectuees sur cette mosquee avant les annees 1930, cet article s’attache a nous exposer la maniere dont Pope et ses associes – dont Eric Shroeder (1904-1971) et Myron Bement Smith (1897-1970) – jouerent...

«Soli Hispani»? Innocent III and Las Navas de Tolosa

El autor analiza en este artículo el influjo del Papa Inocencio III en la consecución de la visctoria cristiana en la batalla de Las Navas de Tolosa y la proyección que tomó en España en las ideas de batalla y reconquista. Los elementos esenciales fueron: reforma de la Iglesia, el estableciemiento de la Paz y la propagación del cristianismo.

Avignon and Its Papacy, 1309–1417: Popes, Institutions, and Society

Avignon and Its Papacy, 1309–1417: Popes, Institutions, and Society

A toast to the pope

A toast to the pope

Mettere fine al loro «Imperio Napolitano». L’ossessione di Paolo V per la rimozione di Francisco de Castro, ambasciatore spagnolo a Roma (1611-1616)

The essay investigates the diplomatic relationships between the apostolic See and the Kingdoms of Spain, during the pontificate of Paul V Borghese, with a particular focus on the 1611-1617 period. In those years, the intolerance of the pope and the cardinal nephew, Scipione Borghese, towards Francisco de Castro, the Spanish ambassador in Rome, was growing firmly. The papal family was worried about the excessive closeness of the ambassador’s family (the Lemos) with the former cardinal nephew Pietro Aldobrandini, who was considered their enemy. The Borgheses also condemned the ambassador’s policy, who, in cooperation with his brother, Fernando de Lemos, viceroy of Naples, was believed to pursue his personal interests in order to strengthen their presence in Italy, also known as the Lemos’ own «Neapolitan Empire». This situation was the cause of the origin of a real obsession for the Borgheses, so that they requested the substitution of Castro with a more favorably disposed ambassador, in order to protect their political success. As a consequence, the request became a conditio sine qua non that strongly influenced other negotiations between the courts of Rome and Madrid.

Pope Francis on War and Peace

Pope Francis on War and Peace

Maryjne odniesienia dla chrzescijańskiej serdeczności w nauczaniu Papieża Franciszka?

Chrześcijanstwo jest religią calego czlowieka, a zatem nie tylko rozumu, lecz takze serca, ufności i wspolczucia. Czulośc i milosierdzie Ojca objawily sie w pelni w Jezusie Chrystusie. Jest On wcieloną czulością Boga. W Jego zbawczej tajemnicy szczegolny udzial ma Jego Matka. Macierzynskie cieplo Maryi inspiruje w Kościele rewolucje milości rozpoczetą przez Jej Syna. Tam gdzie jest Matka, tam jest czulośc. Patrząc na Nią, odkrywamy najbardziej czule oblicze Kościola i wierzymy w rewolucyjną moc czulości i milości. Mozna zatem mowic o maryjnych odcieniach chrześcijanskiej serdeczności. Niniejszy artykul omawia je w ujeciu papieza Franciszka, ktory poświeca im sporo miejsca w nauczaniu o Maryi. Pierwszy punkt charakteryzuje serdeczne towarzyszenie Maryi Chrystusowi i napotkanym bliźnim podczas Jego zbawczych misteriow. Drugi punkt koncentruje sie na wzorczości Maryi, aby wykazac, w jaki konkretnie sposob zacheca nas Ona do kroczenia drogą chrześcijanskiej serdeczności. Trzeci – dotyczy Jej macierzynskiego zatroskania o nas, na ktore odpowiadamy postawą synowskiego zawierzenia.

The Ecumenical Attitudes of Pope Francis

This research article seeks to focus on three principal attitudes observable in the first five years of the mission of Pope Francis as Bishop of Rome. After setting the parameters and connecting this work with a previous research carried out by the author on the occasion of the 30 th anniversary of the foundation of the Ecumenical Institute of Lublin in October 2013, this article then tackles the ‘culture of encounter,’ continuously promoted by Pope Francis, his profoundly prophetic gestures in ecumenical meetings, and finally, Bergoglio’s conviction that Christians from different Churches arc co-pilgrims in their journey towards the Father’s house. As Christians journey together, they seek to grow closer to each other, while overcoming past differences and obstacles to unity.

Celibat osób duchownych jako przeszkoda do zawarcia małżeństwa

Opracowanie pt.: „Celibat osób duchownych jako przeszkoda do zawarcia małżeństwa” przybliża tematykę związaną z celibatem i dyspensowaniem od obowiązku jego zachowania. Tekst podzielony jest na cztery punkty. Pierwszy przedstawia rys historyczny instytucji celibatu, poczynając od czasów biblijnych aż po erę nowożytną, ukazując najważniejsze punkty zwrotne rozwoju celibatu duchowieństwa. Drugi punkt przedstawia pokrótce instytucje celibatu we współczesnym nauczaniu Kościoła katolickiego, odnosząc się do Kodeksu prawa kanonicznego oraz dokumentów Soboru Watykańskiego II, a także do nauczania ostatnich Biskupów Rzymu. Punkt trzeci artykułu przedstawia problem święceń jako przeszkody do zawarcia związku małżeńskiego, nawiązując do kanonów Kodeksu prawa kanonicznego. W czwartej części artykułu omówione jest zagadnienie dyspensowania od celibatu, z mocnym akcentem położonym na fakt, że dyspensa od celibatu nie jest prawem przysługującym kapłanowi porzucającemu kapłaństwo, a raczej aktem łaski udzielanej po rozważeniu każdej sytuacji indywidualnie, na prośbę zainteresowanego.

Contemplative Compassion

Gregory the Great depicts himself as a contemplative who, as bishop of Rome, was compelled to become an administrator and pastor. His theological response to this existential tension illuminates the vexed questions of his relationships to predecessors and of his legacy. Gregory develops Augustine’s thought in such a way as to satisfy John Cassian’s position that contemplative vision is grounded in the soul’s likeness to the unity of Father and Son. For Augustine, “mercy” lovingly lifts the neighbor toward life in God. Imitating God’s own love for humankind, this mercy likens the Christian to God’s essential goodness and, by this likeness, prepares him or her for the vision of God, which Augustine expects not now but only in the next life. For Augustine, the exercise of mercy can—when useful—involve a shared affection or understanding. Gregory makes this shared affection essential to the neighborly love that he calls “compassion.” In this affective fellowship, Gregory finds a human translation of the passionless unity of Father and Son—so that, for Gregory, compassion becomes the immediate basis for and consequence of seeing God—even in this life. Compassion does not degrade; rather, it retrenches the perfection of contemplation. Reconciling compassionate activity and contemplative vision, this creative renegotiation of Augustine and Cassian both answered Gregory’s own aspirations and gave to the tumultuous post-Imperial West a needed account of worldly affairs as spiritual affairs.

Monuments of Meditation and Propaganda. The tombs of Popes Pius III and Pius V

Monumenti di meditazione e propaganda Le tombe di Pio III e Pio V Questo articolo si interroga sulle caratteristiche dei monumenti funebri di due cardinali, che sarebbero poi divenuti papi, Francesco Todeschini-Piccolomini (Pio III, 1503) e Michele Ghislieri (Pio V, 1566-1572), e le loro motivazioni nella scelta dei rispettivi monumenti funerari. Il saggio, inoltre, analizza come e perche i due pontefici sono stati successivamente ricordati in modo diverso da quello che essi avevano scelto. Da vivi, ambedue i cardinali avevano fatto allestire il proprio monumento tombale in modo tale da veicolare due messaggi: in primo luogo, il concetto dell’umilta nei confronti della morte; in secondo luogo, l’idea che la tomba non era soltanto un luogo in attesa della resurrezione del corpo, ma anche uno spazio di meditazione che avrebbe ispirato pensieri sulla vita, la morte e l’oltretomba. Tuttavia, una volta deceduti, ambedue i pontefici furono deposti in monumenti funebri che celebravano principalmente il loro ruolo di capi della Chiesa. La loro volonta venne pertanto sacrificata per esigenze di propaganda papale, di carattere esclusivamente terreno, senza alcun richiamo spirituale alla morte, la salvezza celeste e la speranza della resurrezione.

Struktura i kompetencje Dykasterii ds. Integralnego Rozwoju Człowieka

Dykasteria ds. promowania integralnego rozwoju człowieka będzie szczególnie kompetentna w kwestiach dotyczących migracji, potrzebujących, chorych i wyłączonych, zmarginalizowanych i ofiar konfliktów zbrojnych oraz katastrof naturalnych, więźniów, bezrobotnych i ofiar jakiejkolwiek formy niewolnictwa i tortury. Niniejszy artykuł ma celu ukazanie struktury i kompetencji nowopowstałej dykasterii, która wpisuje się w szeroki plan papieża zreformowania Kurii Rzymskiej w taki sposób, aby odpowiadając na potrzeby czasu i miejsca mogła ona lepiej realizować swoje główne zadanie, jakim jest niesienie pomocy Biskupowi Rzymu w załatwianiu spraw Kościoła powszechnego (kan. 360). Głównym zadaniem Dykasterii jest integrowanie różnych narodów ziemi.

Edible mushrooms of Mizoram

Twenty-seven (27) species of edible mushrooms growing in both soil and wood have been described here from Mizoram, India. All the species were identified based on their morphological, both macro- and microscopic characteristics. The study was carried out during July 2013 to October 2016. Wood inhabiting fungi viz. Schizophyllum commune (pasi), Lentinula lateritia (pa pal), Auricularia auricular-judae (Pu Vana beng), Lentinus tigrinus (pa hnahkhar), L. polychrous (pa chang/pa puanveng) and soil growing fungi viz., Lactifluus corrugis (pa uithin), Lactarius piperatus (pa lengvar), Macrolepiota dolichaula (pa se-ek), Russula subfragiliformis (pa lengsen), Termotomyces heimii (pa sawntlung), Volvariella taylorii (changel pa) are the edible species known to the local community. Other edible species yet unknown to the local community in Mizoram are also recorded viz., Cantharellus cibarius, Craterellus cornucopioides, Lycoperdon perlatum, Macrolepiota procera, Ramariopsis kunzei, Russula aurora, R. compacta, R. cyanoxantha, Lentinula edodes, Lentinus sajor-caju, Pleurotus ostreatus, P. djamor, Tremella fuciformis, T. mesenterica, Laetiporus suphureus and Fistulina hepatica.

Book Review: With the Smell of the Sheep: The Pope Speaks to Priests, Bishops, and Other Shepherds. By Pope Francis

Book Review: <i>With the Smell of the Sheep: The Pope Speaks to Priests, Bishops, and Other Shepherds</i>. By Pope Francis

POLITICS FOR FRANCIS

The first Latin American Pope chosen as Saint Peter’s successor led up to an unprecedented event in the bimillenary history of the Church. His ideological and pragmatic points of view, as well as his personal and intrinsic virtues, were the distinctive features that catapulted him as an indisputable world leader and model actor in International Politics. As a consequence of this expertise demonstrated by the Bishop of Rome, different issues have been established in the media and in the global public opinion. This can be seen in the anthropological and social aspects of his discourse, which he has successfully instated, as if he were an experienced and successful politician.As a result of Francis’s supremacy due to his leading position and the evident change of direction of some political, social and economic issues by the Church, his discursive production - especially the apostolic exhortation Evangelii Gaudium (The Joy of the Gospel)- are essential to understand his conception of politics.

Riflessioni sull’origine sinodale del processus brevior coram Episcopo

SOMMARIO: 1. Premessa - 2. La preparazione del biennio sinodale - 3. Il dibattito sulle proposte di snellimento dei processi matrimoniali nell’Assemblea Straordinaria del 2014 - 4. La preparazione dell’Assemblea Ordinaria e l’accoglienza della riforma in Sinodo - 5. Conclusioni. Reflections on the Synodal origin of the processus brevior coram Episcopo. ABSTRACT: The aim of this paper is to demonstrate how the main aspect of the motu proprio Mitis Iudex Dominus Iesus signed by Pope Francis - the role of judge accorded to the Bishop especially in the new briefer process - cannot be linked to the suggestions of the two assemblies of the Synod of Bishops on the Family summoned in 2014 and 2015, as the Pontiff himself and many Authors have instead affirmed. Attention is mainly given to the documents of the first gathering: the preliminary questionary, the Instrumentum laboris, the mid-Synod relations and the Relatio finalis offered as a draft for the 2015 Assembly. The analysis of these documents prove that many of those involved in the synodal process showed great concern on the perspective of a Bishop acting himself as a judge, openly suggesting to avoid this solution. In the conclusion, a reflection is made on how the process that conducted to this reform often lacked those principles of synodality and collegiality frequently described as Francis’ key principles in the Church's guidance.

&lt;i&gt;The Commentaries&lt;/i&gt; of Pope Pius II (1458–1468) and the Crisis of the Fifteenth-Century Papacy

&lt;i&gt;The Commentaries&lt;/i&gt; of Pope Pius II (1458–1468) and the Crisis of the Fifteenth-Century Papacy

Il papa guerriero: Giulio II nello spazio pubblico europeo, by Massimo Rospocher

As Massimo Rospocher explains in the introduction to this book, Julius II is ‘amongst the most important personalities to have shaped our collective imagination of the Renaissance’ (p. 12). For Rospocher, he was ‘the epitome of the Renaissance pope, and of the dual nature of his power—Italian prince and Roman pontiff, European sovereign and universal pastor’; he was the middle figure in a triumvirate of occupants of St Peter’s chair whose exploits are widely seen as defining the period. Yet Julius has neither Alexander VI’s reputation for deviousness or corruption nor Leo X’s for corpulence and extravagance. Instead, he is known for his preoccupation with war: among the many quixotic acts of his ten-year reign, Julius formed two Holy Leagues, subjugated Perugia and Bologna, placed Venice under interdict and excommunicated the duke of Ferrara. In short, he was the man who gave the Church triumphans and militans their most visible expressions yet on the Italian and European stage. Contemporaries wrote about him at length because of that: many found him angry and impetuous, despotic or resolute. Machiavelli famously branded him, above all, lucky. Much of what we know about Julius and his activities comes from Christine Shaw’s excellent biography (now nearly a quarter of a century old) which finessed and corrected presumptions in older papal historiography. But Rospocher, in thinking primarily about how Julius’ peers portrayed him, has cleverly developed an angle which Shaw did not fully consider and which now has the potential to reshape rather radically our understandings of Julius’ personality, of the Renaissance papacy and of the public sphere in early sixteenth-century Europe. This book, despite its title, is not really about Julius at all, but rather about how news and opinions were disseminated during the period of transition between manuscript and print culture. Rospocher uses Julius and the debates surrounding him to explore how, and how effectively, the pope, his supporters and his detractors harnessed the new and evolving medium of print as a tool of mass communication. He shows, among other things, the essentially political nature of much contemporary commentary about Julius—a potentially significant finding in itself for papal historians—and the remarkable exchange of common themes between high culture and the street, for this is a study which is both rich in detail and also makes a significant contribution to historical scholarship.

Gaudiam et Oeconomica Aequalitas: Pope Francis’ rhetoric of a poor church for the poor

Abstract