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Zeitschriftenartikel zum Thema „Pope Franics“

Autor: Grafiati

Veröffentlicht am 20. Dezember 2024

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1

Malmenvall, Simon. „Enciklika Laudato si': kriza zahodnega individualizma v kontekstu politične antropologije in odprtosti katoliškega družbenega nauka“. Res novae: revija za celovito znanost 1, Nr. 1 (2016): 7–27. http://dx.doi.org/10.62983/rn2865.16.a.

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The author of this article argues that the encyclical Laudato si' of pope Francis – by both its structure and content – surpasses the merely historically contingent intervention of the Catholic social teaching which may contribute to solving the ecological question standing out at the beginning of the 21st century, enabling the encyclical to encourage a wider reflexion about ideational currents and societal life. This type of reflexion can be placed in a twofold context: in the context of classical European political anthropology studied and proposed by the philosopher Eric Voegelin and in the context of the openness of the Catholic social teaching discussed by the philosopher and theologian Charles Curran. In this regard, the ecological question is perceived by Franics as a crisis of contemporary Western individualism marked by its unwillingness to accept principles which would aim at obtaining an absolute social validity as well as by being reserved towards the presence of God in public discourse.

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2

Rourke, Thomas R. „Pope Francis“. Journal of Catholic Social Thought 13, Nr. 2 (2016): 285–309. http://dx.doi.org/10.5840/jcathsoc20161329.

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3

Deane-Drummond, Celia. „Pope Francis“. Journal of Catholic Social Thought 14, Nr. 2 (2017): 275–89. http://dx.doi.org/10.5840/jcathsoc201714217.

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4

Deane-Drummond, Celia. „Pope Francis“. Environmental Humanities 8, Nr. 2 (01.01.2016): 256–62. http://dx.doi.org/10.1215/22011919-3664369.

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5

Maria Poirier, Jose. „Pope Francis“. Chesterton Review 39, Nr. 1 (2013): 211–13. http://dx.doi.org/10.5840/chesterton2013391/230.

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6

Jackelén, Archbishop Dr Antje. „To Pope Francis“. Dialog 54, Nr. 3 (September 2015): 209–11. http://dx.doi.org/10.1111/dial.12178.

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7

Heille, Gregory. „Pope Francis: Preacher“. Liturgy 33, Nr. 2 (09.03.2018): 3–10. http://dx.doi.org/10.1080/0458063x.2018.1412208.

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8

Bevans, Stephen. „POPE FRANCIS AND INCULTURATION“. Jurnal Ledalero 18, Nr. 2 (17.12.2019): 203. http://dx.doi.org/10.31385/jl.v18i2.186.203-222.

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<p><strong>Abstract:</strong> This article contains the idea of Pope Francis’ contextualizations as expressed in some of his encyclicals. In his Evangelii Gaudium (Joy of the Gospel), Pope Francis supports inculturation as well as having the view that Hellenist culture is particularly appropriate in expressing Christian faith, and thus needs to be appreciated as a norm for the Church aside from the Holy Bible. In his Laudato Si (On Care for our Common Home), Pope Francis refers to a method used in liberation theology that is “See – judge – act”. Pope Francis stresses the importance of the process of observation of situations, considering the causes, and designing the actions. By referring to chapter 8 of the Apostolic Mandate Amoris Laetitia (The Joy of Love), the risks that must always be carried by each person who wishes to confront the Gospel with concrete-actual conditions are discussed. In the concluding part of this article several examples of the Pope’s sensitivity towards cultures and unusual and complex social political situations are shown by referring to the Magnum Principium (The Great Principle) Decree and the visit of Pope Francis to Myanmar.</p><p><br /><strong>Keywords:</strong> Pope Francis, Evangelii Gaudium, Laudato Si’, Amoris Laetitia, Magnum Principium, theology inculturation</p>

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9

Napolitano, Valentina. „Francis, a Criollo Pope“. Religion and Society 10, Nr. 1 (01.09.2019): 63–80. http://dx.doi.org/10.3167/arrs.2019.100106.

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This article explores the tension between Pope Francis as a ‘trickster’ and as a much-needed reformer of the Catholic Church at large. He is an exemplar of the longue durée of an embodied ‘Atlantic Return’ from the Americas to the ‘heart’ of Catholicism (Rome and the Vatican), with its ambivalent, racialized history. Through the mobilization of material religion, sensuous mediations, and the case of the Lampedusa crosses in particular, I engage with an anthropological analysis of Francis as a Criollo and the first-ever Jesuit pope. Examining Francis’s papacy overlapping racial and ethico-political dimensions, I identify coordinates around which the rhetorical, affective, and charismatic force of Francis as a Criollo has been actualized—between, most crucially, proximity and distance, as well as pastoral versus theological impulses. This article advances an understanding of Francis that emerges from a study of the conjuncture of affective fields, political theology, racialized aesthetics, and mediatic interface.

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10

Lemna, Keith Edward. „Pope Francis' Strong Thought“. Theological Librarianship 7, Nr. 2 (02.06.2014): 45–53. http://dx.doi.org/10.31046/tl.v7i2.343.

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11

K. Dolgov. „On Pope Francis' Addresses“. International Affairs 62, Nr. 006 (31.12.2016): 125–36. http://dx.doi.org/10.21557/iaf.48068744.

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12

Caldecott, Stratford. „Pope Francis and GKC“. Chesterton Review 39, Nr. 1 (2013): 204. http://dx.doi.org/10.5840/chesterton2013391/227.

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13

Tollefsen, C. „Pope Francis and Abortion“. Christian Bioethics 21, Nr. 1 (09.02.2015): 56–68. http://dx.doi.org/10.1093/cb/cbu044.

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14

Bräuer, Martin. „Pope Francis and Ecumenism“. Ecumenical Review 69, Nr. 1 (März 2017): 4–14. http://dx.doi.org/10.1111/erev.12261.

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15

Barmania, Sima, und Michael Reiss. „Pope Francis and health“. Lancet 401, Nr. 10381 (März 2023): 985–86. http://dx.doi.org/10.1016/s0140-6736(23)00612-8.

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16

Rubio, Julie Hanlon. „The Reach and Limits of the Francis Effect: A Response to James T. Bretzke, SJ“. Horizons 42, Nr. 2 (23.11.2015): 403–8. http://dx.doi.org/10.1017/hor.2015.106.

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Many people sense that Pope Francis is doing something new. Not only theologians, but ordinary Catholics, people of other faiths, and secular observers are listening to this pope in a new way because he seems different from previous popes. Some argue that though Francis’ tone is distinct, much of what he is saying and doing was said and done by his predecessors. Others warn that while the new tone may be encouraging, moral norms (especially those related to sex, marriage, and gender) have not changed. James Bretzke does a great service by amassing large amounts of data to show that the “Francis Effect” or difference is both substantive and real.

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17

Lukács, László. „Az isteni irgalmasság fölfedezése korunkban“. Sapientiana: a Sapientia Szerzetesi Hittudományi Főiskola folyóirata 14, Nr. 2 (2021): 1–17. http://dx.doi.org/10.52992/sap.2021.14.2.1.

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In different periods of history there are certain important theological and spiritual ideas characterizing the theology and spirituality of actual Church life, e.g. the “discovery” of Eucharistic worship in the 13th century. The main point of the present article is that the leading idea of our age is the discovery of divine mercy. The paper gives an account of how the popes of the last decades developed and fostered the cult of divine mercy, culminating in the prophetic vision of Pope Francis. Pope John XXIII, who convoked the Second Vatican Council, offering the medicine of mercy, followed by Paul VI, the ”Pope of Dialogue”, John Paul II, the ”Pope of Mercy”, Benedict XVI the ”Theologian of Mercy”, and in our day Pope Francis, the ”Prophet of Mercy.”

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18

Zhang, Xue Jiao. „How St. Francis Influenced Pope Francis’ Laudato Si“. CrossCurrents 66, Nr. 1 (März 2016): 42–56. http://dx.doi.org/10.1353/cro.2016.a783550.

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19

Ramage, Elizabeth. „Pope Francis on Health Care“. National Catholic Bioethics Quarterly 14, Nr. 3 (2014): 421–28. http://dx.doi.org/10.5840/ncbq20141434.

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20

Chaput,, Charles J. „Pope Francis and Economic Justice“. Journal of Catholic Social Thought 12, Nr. 2 (2015): 181–88. http://dx.doi.org/10.5840/jcathsoc201512211.

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21

Nęcek, Robert. „Educational dimension Tweets Pope Francis“. Colloquia Theologica Ottoniana 1 (2016): 135–50. http://dx.doi.org/10.18276/cto.2016.1-08.

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22

Bogomazov, Valentin. „Globalized world and Pope Francis“. Contemporary Europe 62, Nr. 2 (01.06.2015): 123–29. http://dx.doi.org/10.15211/soverope22015123129.

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23

Gerle, Elisabeth. „Pope Francis Came to Lund“. Dialog 56, Nr. 1 (März 2017): 11–13. http://dx.doi.org/10.1111/dial.12289.

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24

Spinney, Laura. „Pope Francis champions Huntington’s disease“. Brain 140, Nr. 9 (25.07.2017): e58-e58. http://dx.doi.org/10.1093/brain/awx182.

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25

Wexler, Nancy S. „Pope Francis champions Huntington's disease“. Brain 141, Nr. 2 (12.12.2017): e8-e8. http://dx.doi.org/10.1093/brain/awx322.

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26

Stravinskas, Peter M. J. „Cardinal Newman and Pope Francis“. Newman Studies Journal 13, Nr. 2 (2016): 53–68. http://dx.doi.org/10.5840/nsj201613231.

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27

Cloutier, David. „Pope Francis and American Economics“. Horizons 42, Nr. 1 (21.05.2015): 122–28. http://dx.doi.org/10.1017/hor.2015.47.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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28

Clark, Charles M. A. „Pope Francis and American Economics“. Horizons 42, Nr. 1 (21.05.2015): 128–40. http://dx.doi.org/10.1017/hor.2015.48.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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29

Hirschfeld, Mary. „Pope Francis and American Economics“. Horizons 42, Nr. 1 (21.05.2015): 140–49. http://dx.doi.org/10.1017/hor.2015.49.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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30

Shadle, Matthew A. „Pope Francis and American Economics“. Horizons 42, Nr. 1 (21.05.2015): 149–55. http://dx.doi.org/10.1017/hor.2015.50.

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Reaction among conservatives to Pope Francis' Evangelii Gaudium has most often been negative. Ross Douthat, however, in his 2013 New York Times op-ed, has offered a more nuanced critique. Our four Roundtable authors respond to Douthat's implied invitation to a discussion by responding from the viewpoint of Catholic social thought.

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31

das Neves, João César. „The Economics of Pope Francis“. Catholic Social Science Review 22 (2017): 157–70. http://dx.doi.org/10.5840/cssr20172214.

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32

Francis, Pope. „Pope Francis Speaks of Knowledge“. Chesterton Review 40, Nr. 1 (2014): 201–3. http://dx.doi.org/10.5840/chesterton2014401/233.

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33

Gregory, William P. „Pope Francis’ Theology of Mission“. International Review of Mission 111, Nr. 2 (November 2022): 322–51. http://dx.doi.org/10.1111/irom.12434.

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34

McMahon, Andrew. „‘New’ Ireland and Pope Francis“. Studies: An Irish Quarterly Review 108, Nr. 430 (Juni 2019): 138–50. http://dx.doi.org/10.1353/stu.2019.0024.

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35

Geraldo, Denilson. „Pope Francis’ activities in 2022“. Scientia Canonica 5, Nr. 10 (07.12.2023): 11–13. http://dx.doi.org/10.31240/2595-1165.vol5n10a2022pp11-13.

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36

Hachem, Gabriel. „Pope Francis and Human Fraternity“. Proche-Orient Chrétien Tome 71, Nr. 1 (26.02.2021): 285. http://dx.doi.org/10.3917/poc.711.0285.

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37

Lok, Peter Wing Kai. „Is Pope Francis a Marxist?“ International Journal of Public Theology 18, Nr. 4 (21.11.2024): 590–604. http://dx.doi.org/10.1163/15697320-20241603.

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Abstract Pope Francis has been widely portrayed by the popular media as a ‘revolutionary left-wing’ Pope, owing to his open stance on same-sex relationships and his harsh criticism of capitalism. His South American background has also led the media to casually associate him with the tradition of liberation theology, whose methodology is deeply influenced by Marxism. In this article, I argue that Pope Francis’s public theology is neither a Marxist theology nor a liberation theology, as some critics have suggested. In contrast, his theology is an assemblage of the critical heritage of Catholic social thought, Franciscan theology of the poor, Argentine theology of the people, and Ignatian pastoral theology.

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38

CHIRICO, LEONARDO DE. „Is the Pope Catholic?“ Unio Cum Christo 9, Nr. 2 (31.10.2023): 101. http://dx.doi.org/10.35285/ucc9.2.2023.art6.

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In Roman Catholic History, Popes Have Been Conservative Or Progressive. Pope Francis’s Pontificate Is Different. He Does Not Fit The Traditional “right” And “left” Categories, Although His Teaching And Actions Have Often Been Labeled As Disruptive. He Has Been Called “radical,” “heretical,” And Even “Protestant.” Ten Years After The Beginning Of His Pontificate, This Article Explores Some Of The Significant Influences On His Formation And Assesses Some Critiques He Has Received Within Roman Catholic Circles. It Ends By Suggesting That Pope Francis Is More “catholic” Than “Roman” In The Sense That He Is More Interested In Expanding The “catholicity” Of Rome (i.e., Its Inclusivity), As It Was Envisaged At Vatican II, Than In Defending Its Doctrinal-institutional “Roman” Markers. KEYWORDS: Pope Francis, Vatican II, The Joy Of The Gospel, All Brothers, Roman Catholic Church

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39

Clark, Meghan J. „Scandal: Olivia Pope, Pope Francis, and Catholic Social Thought“. Political Theology 18, Nr. 6 (03.09.2016): 495–511. http://dx.doi.org/10.1080/1462317x.2016.1223394.

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40

Kućko, Wojciech. „Fraternity in the Teaching of Pope Francis“. Collectanea Theologica 90, Nr. 5 (29.03.2021): 701–40. http://dx.doi.org/10.21697/ct.2020.90.5.30.

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The time of the coronavirus pandemic and the COVID-19 disease was an opportunity to ask anew many questions concerning interpersonal relations. In this context, Pope Francis tries to take up the therapy of fraternity in order to effectively and consistently contrast the “globalization of indifference” with the “globalization of fraternity and solidarity.” The aim of this article is to show the essence of fraternity in the teaching of Pope Francis (before the publication of papal encyclical letter Fratelli tutti about fraternity) in the context of the teaching of the Catholic Church. The article presents the biblical roots of fraternity as well as its inclinations in the Magisterium of the Second Vatican Council and subsequent popes. The reinterpretation of the term “fraternity” in Francis’ thought includes: the “mysticism of the fraternity,” its inter-religious and social character, its global fraternity on the level of bioethics and ecology, and its connection to the “theory of contradictions” (Germ.: Gegensatz), which the Pope took from R. Guardini.

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41

Puggioni, Roberto. „Pope Francis, Liberation Theology, and Social Global Justice“. Exchange 45, Nr. 3 (17.08.2016): 227–51. http://dx.doi.org/10.1163/1572543x-12341403.

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Pope Francis’ apostolic exhortation Evangelii Gaudium (2013) addresses social issues even if it is not a social document. This paper unfolds its social message and detects the possible convergences with some social themes in the Latin American theology of liberation. In doing this, Francis’ considerations will be framed, as far as possible, in the perspective of the traditional Roman Catholic social thought. Thus, providing also insights on where Francis’ teaching adheres more and where less with the previous social magisterium. After an introductory part and an historical overview on the relationships between the Holy See and liberation theology, we will outline the basic elements of the theology of liberation. Then, drawing from Evangelii Gaudium, we will reflect on Francis’ considerations on themes such as the kingdom of God, the poor, consumerism, and the free-market, for then assessing its relevance for the church in the contemporary world in the concluding part.

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42

Speelman, Willem Marie. „Pope Francis and Francis of Assisi: Men of Gesture“. Franciscan Studies 78, Nr. 1 (2020): 275–88. http://dx.doi.org/10.1353/frc.2020.0015.

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43

Barbato, Mariano P. „Geopolitics of Papal Traveling: (Re)Constructing a Catholic Landscape in Europe“. Religions 11, Nr. 10 (13.10.2020): 525. http://dx.doi.org/10.3390/rel11100525.

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For the popes, traveling has developed into a key instrument for mobilizing masses, spreading messages, and shaping public Catholic identities. Traveling ranks high within the papal efforts to (re)construct a Catholic landscape in Europe. Thus, comparing the European travel schedules of Pope Benedict XVI and Pope Francis in the context of their global journeys can help to understand their different conceptualizations of Europe. While both popes share the focus on Marian shrines, mass events, Parliamentary addresses, and interfaith encounters that has been established by their predecessors, their geopolitical strategies differ completely. Benedict XVI placed visits to major European nations and regions at the center of his travel schedule and tried to strengthen a historical Catholic identity. Francis shifted the focus of papal traveling to other continents and approached Europe from the periphery. He has visited the European institutions in Strasbourg and tried to shape an interreligious public identity of Europe.

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Supriyanto, Agustinus. „The Values Reflected from Pope Francis' Transcontinental Apostolic Visit“. International Journal of Religion 5, Nr. 11 (05.09.2024): 8604–11. http://dx.doi.org/10.61707/vr1k3k48.

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Pope Francis' transcontinental apostolic visits serve as a means of fostering relationships with diverse populations, transmitting the message through various media channels, and contextualizing the teachings of humanity in different cultural settings. These visits are a reflection of the Pope's commitment to engaging with marginalized communities, promoting dialogue and understanding, and proclaiming the good news to all corners of the world. This research stage includes, first of all, elaborating on the meaning of Catholicism in its encounter with universal values. Using time periodization, an inventory of Pope Francis' apostolic visits in various parts of the world was carried out. Next, we grouped Pope Francis' apostolic visits by continent. An analysis of the themes of Pope Francis' visit was carried out to interpret the best experiences of Pope Francis' apostolic visit. Finally, conclusions are drawn by looking for the values developed by Pope Francis during his apostolic visit. In conclusion, Interfaith engagement workshops have been conducted to promote dialogue on values, perceptions, and conflict management, aligning with Pope Francis's emphasis on dialogue for enhancing understanding and cooperation among diverse groups. Pope Francis's teachings on humanity, interfaith relations, and multicultural dialogue have played a crucial role in advancing peace, understanding, and inclusion in society. Dedication to fostering dialogue among various religious and cultural communities sets a noteworthy precedent for promoting harmony and cooperation in a world characterized by increasing diversity.

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Zagonari, Fabio. „Pope Francis vs. Patriarch Bartholomew to Achieve Global Environmental Sustainability: Theoretical Insights Supported by Empirical Results“. Sustainability 15, Nr. 18 (15.09.2023): 13789. http://dx.doi.org/10.3390/su151813789.

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This paper theoretically examines and empirically assesses the ethical statements by Pope Francis and Patriarch Bartholomew in terms of their ability to achieve global environmental sustainability. The theological discussion of environmental precepts in documents/speeches based on the recent academic literature suggests that (absolute feasibility) Pope Francis pursues unfeasible environmental and social goals (personal fulfillment, poverty reduction, population growth), whereas Patriarch Bartholomew pursues feasible environmental goals (meeting God’s will, following God’s law); (relative feasibility) Pope Francis suggests unclear and inconsistent values, whereas Patriarch Bartholomew suggests clear and consistent values; (absolute reliability) Pope Francis relies on many instruments close to alternative attitudes to the environment (happy sobriety, contemplative style, human rights), whereas Patriarch Bartholomew rests on few instruments close to unambiguous concerns for the environment (happiness from sanctity, ascetism, duties to community); (relative reliability) Pope Francis suggests broad behavioral rules, whereas Patriarch Bartholomew suggests targeted behavioral rules. The statistical analysis of documents/speeches as if they are environmental regulations (using “sin”) based on dynamic panel data shows that Patriarch Bartholomew > Pope Francis in absolute feasibility; Patriarch Bartholomew > Pope Francis in relative feasibility; Pope Francis > Patriarch Bartholomew in absolute reliability; and Patriarch Bartholomew > Pope Francis in relative reliability. Pope Francis and Patriarch Bartholomew together reduced the global average per capita use of the Earth’s resources by 5% per year.

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Yucel, Salih, und Muhammed Tahir. „Pope Francis’ Dialogue Initiatives with Muslims“. Australian Journal of Islamic Studies 6, Nr. 3 (22.11.2021): 56–68. http://dx.doi.org/10.55831/ajis.v6i3.411.

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Pope Francis’ dialogue activities with the Muslim world have been welcomed by the majority of Muslims and covered extensively in media. His visits to Muslim countries, meeting with the heads of state and official religious authorities, and his encouraging Catholics for dialogue activities can contribute to world peace. This article will first elaborate on how the terms “Ahl al-Kitab” and “Ummah Muqtasidah” (Moderate Nation) are interpreted by Quranic exegetes. These two terms of the Qur’an are the key for the theology of Islam regarding dialogue. Secondly, the article will focus on Nostra Aetate which is considered one of the most critical turning points in the history of Catholic-Muslim relations. This study has two arguments. The first is that the statements of Pope Francis about the practice of dialogue can contribute to world peace if applied both within institutions and at the grassroots. The second is that if Pope Francis’ dialogue activities involve only religious leaders officially appointed by governments in the Muslim world and exclude independent religious leaders, the impact will be significantly lessened. This paper also proposes that for fruitful dialogue activities, both Catholics and Muslims should focus on moral qualities rather than theological differences.

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47

Rawson, Stefania Varnero. „Pope Francis’ Affirmative Ecology for Pacific Islands Indigenous Community“. Philippiniana Sacra 52, Nr. 157 (01.09.2017): 877–94. http://dx.doi.org/10.55997/ps3006lii157a5.

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Pope Francis’ Encyclical Letter “Laudato Si’: Encyclical on Climate Change and Inequality, On Care for Our Common Home” revives the Catholic Church social justice tradition to unite the concern for environmental degradation, with the attention to society, especially the poor. With a narrative of remarkable humaneness, Pope Francis’ ecology discourse focuses on environmental emergency and misuse of resources, social and economic consumerism, notions of responsibility and exclusion of marginal communities. Based on an analysis of Pope Francis’ encyclical letter, this article elaborates a framework for rethinking ecology in the context of the Pacific Islands Indigenous cultures who are suffering directly as a result of climate change. I suggest that Pope Francis’ affirmative ecology promotes an “integral and shared development,” the intimately interdependent relationship between humankind and nature, which echoes the Pacific Indigenous intersubjective dimensions of environment. Environmental care and attention rely both on a moral individual and collective responsibility, rather than regulatory adjustments that underestimate traditional cultural and social practices. For Pacific Indigenous communities, Pope Francis’ analysis is provocative, for it not only offers new hope for the future but also because it calls into question basic assumptions about global consumption and common ways of living that have negatively affected the environment of this region.

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Šuráb, Marian. „Recommendations of Pope Francis on Rhetoric“. Polonia Sacra 26, Nr. 2 (07.10.2022): 7–31. http://dx.doi.org/10.15633/ps.26201.

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Pope Francis cares about the quality of homilies. He confirmed this in the exhortation Evangelii gaudium, in which he presented twenty-four points on the homily. Several of them contain recommendations about the manner of preaching. Strong content is not enough for a good homily; the presentation must be appropriate. Ancient and Christian rhetoric as well as modern communication theory all deal with the quality of discourse. The Pope reiterated the importance of the preacher to speak properly, use appropriate language, speak simply and clearly, be mindful of the vocal aspect of their speech, to use appropriate gestures and not to speak for too long.

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Cuda, Emilce. „POPE FRANCIS: IT IS THE POLITICS!“ POLITICAL ECONOMY AND RELIGION 11, Nr. 1 (01.04.2017): 107–21. http://dx.doi.org/10.54561/prj1101107c.

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This article will try to establish a relationship between economy and religion based on the speech of the new Latin American Pontiff, Pope Francis, for whom the problem of global crisis should not be sought in the economy but in politics. The pontiff believes that the economy should be subordinated to the politics and not the other way around. Trying to find a solution to the global political and economic crisis involves investigating the theological causes that sustain structural poverty. Francisco, as a new prophet in times of capitalism, relying on the documents of the Latin American archbishops, denounces that the lack of work that originates this system originates a culture of death. Political theology can unmask false gods that support this system, and proclaim the importance of a poor working people who must be treated with dignity.

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Braun, Christian N. „Pope Francis on War and Peace“. Journal of Catholic Social Thought 15, Nr. 1 (2018): 63–87. http://dx.doi.org/10.5840/jcathsoc20181514.

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