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Journal articles on the topic 'Holy See -Government'
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1
Hailu, Tseday Gizaw. "The Holy See: The Government of the Catholic Church." International Journal of Children’s Rights 25, no. 3-4 (November 17, 2017): 779–816. http://dx.doi.org/10.1163/15718182-02503011.
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The Holy See ratified the United Nations Convention on the Rights of the Child (crc) in its dual personae as the government of the Catholic Church, and as the government of Vatican City State (vcs). The extent of the Holy See’s obligations under the crc in its former capacity is a current international debate, and the focus of this paper. The Committee on the Rights of the Child in its recent review process concluded that by ratifying the crc, the Holy See committed to its implementation, not only within the territory of vcs, but worldwide on behalf of Catholics “under its authority.” Conversely, the Holy See restricts its duty to that of the transmission of moral principles recognised in the crc to all people. This paper critically reviews the Committee’s concluding observations on the Holy See’s second periodic report, and ends by presenting possible alternatives to the Committee’s recommendations.
2
Tzouvala, Ntina. "The Holy See and Children’s Rights: International Human Rights Law and Its Ghosts." Nordic Journal of International Law 84, no. 1 (February 20, 2015): 59–88. http://dx.doi.org/10.1163/15718107-08401003.
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The revelation of a series of child abuse incidents committed by Catholic priests and other members of religious orders has given rise to the question of establishing the responsibility of the Holy See for these acts under international human rights law. This article focuses on the report issued in 2014 by the Committee on the Rights of the Child, the monitoring body of the Convention of the Rights of the Child (crc). It is argued that in order to fulfil this task we need to take three steps: first, to establish the relationship between the Vatican City state and the Hole See, a distinct and peculiar international legal subject. To do so, a historical account of the Holy See and its position within the fabric of international law is considered necessary. Secondly, this article argues that the crc was ratified by the Holy See both in its capacity as the government of the Vatican City and as a non-territorial legal subject. Hence, the application of the crc is not confined within the limited territory of the Vatican City, but ‘follows’ the authority of the Holy See irrespective of state borders. Thirdly, it is argued that the vertical, hierarchical structure of the Holy See is homologous to that of the modern state and, therefore, attribution rules can be applied by analogy in this case. The final conclusion is that it is possible to hold the Holy See responsible under the crc for acts of child abuse that occurred under its authority around the globe.
3
Holló, László. "The Ratification of the 1932 Accord Relating to the Interpretation of Section 9 of the Concordat Concluded between the Holy See and the Romanian Government on 10 May 1927." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 254–80. http://dx.doi.org/10.24193/subbtref.66.2.13.
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Following the Treaty of Trianon, the situation of the Catholic Church operating on the territory of the Kingdom of Romania was regularized within a concordat agreement concluded in 1927 between the Romanian Government and the Holy See as interested parties. Since due to the compromises Section 9 of the Concordat, addressing the legal situation of the church, became meaningful ─ a development that parties opposing the Concordat exploited –, the contracting parties agreed on a detailed explanation under an accord drafted in the early 1930s. Our study presents the thriller-like antecedents and aftermath of the Accord, signed on 30 May 1932 between the contracting parties, relating to the interpretation of Section 9 of the Concordat concluded between the Holy See and the Romanian Government on 10 May 1927. The successive, short-lived Romanian governments could not give effect to the agreement due to the nationalist propaganda heavily present in the media. Abuses arising from the various interpretations eventually led to the appearance of the Accord in the form a decree-law on 2 May 1940. Keywords: concordat, accord, Holy See, Romanian Government, Roman Catholic Status of Transylvania
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Yanubi, Yustinus Stevanus, Josina Augustina Yvonne Wattimena, and Johanis Steny Franco Peilouw. "Penundukan Diri Suatu Negara Terhadap Keputusan Penunjukan Uskup Oleh Takhta Suci, Pespektif Hukum Internasional." PAMALI: Pattimura Magister Law Review 2, no. 2 (August 31, 2022): 132. http://dx.doi.org/10.47268/pamali.v2i2.841.
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Introduction: The existence of the Holy See is recognized in the international community, especially in matters of religious spirituality to appoint bishops as part of its rights as subjects of international law.Purposes of the Research: This study aims to find out how the existence of the Holy See as a subject of international law in confession by international community, and how the submission of a state in international law to the decision to appoint bishops by the Hole See.Methods of the Research: This study uses a normative legal research method, which aims to find out how the existence of the Holy See as a subject of international law in confession by international community, and how the submission of a state in international law to the decision to appoint bishops by the Hole See.Results / Findings / Novelty of the Research: The existence of the Holy See as a subject of international law is recognized through the recognition of states of the decision to appoint bishops by the Pope. The decision to appoint bishops by the Pope is basically capable of making states submit to themselves. This is reflected in various forms of recognition by states such as positive legal recognition, political recognition, and tacit recognition. In the context of the case with the Chinese government, it can be seen that China has made tacit recognition of the Pope’s authority in appointing bishops. So, that can be firmly said that the recognition is a respect for the rights of the Holy See in accordance with international law.
5
Tylkowski, Marek. "Ku normalizacji? Relacje Kościoła rzymskokatolickiego z władzami Chińskiej Republiki Ludowej po 1949 roku." Azja-Pacyfik 1, no. 23 (February 29, 2020): 77–92. http://dx.doi.org/10.15804/ap202003.
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The article is concerned with the relations between the Catholic Church and the government of the People’s Republic of China. It starts with a short summary of the history of Christianity in China. Then it focuses on the analysis of changes of policies toward China on the part of the Holy See and their reception from Chinese authorities. It points out that the Vatican government consequently is making efforts in order to normalize the situation of Catholics in China and that it is ready to for a deep compromise with the Chinese government if necessary. In that context, the agreement between the Holy See and the Chinese government, which was prolonged on the 22nd of October 2020, is more understandable.
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Kornat, Marek. "Stolica Apostolska w polskiej polityce zagranicznej na uchodźstwie (Wrzesień 1939 – czerwiec 1940)." Polski Przegląd Stosunków Miedzynarodowych, no. 5 (May 3, 2018): 45. http://dx.doi.org/10.21697/ppsm.2015.05.02.
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The Holy See In Polish Foreign Policy of the Government on exile (September 1939 — June 1940) The article is devoted to the reexamining of the policy of Polish Government on exile toward the Holy See after Poland’s defeat in September 1939 and the reestablishment of the legal authorities of Poland in France, under President Raczkiewicz and General Sikorski as Prime Minister. Terminus ad quem of the narration is the collapse of France and transfer of the Government of Poland to London in June 1940. Problems of Vatican’s perception of Polish Question is discussed on the basis of Polish archival documents, especially those of Polish Embassy to the Holy See. Vatican-Polish relations at the beginning of the World War II require special attention because the last treatment of this highly debatable problem was made in historiography by Zofia Waszkiewicz more than thirty five years ago in her monograph Polityka Watykanu wobec Polski 1939–1945 [Policy of the Vatican toward Poland 1939—1945] (Warsaw 1980). How much Polish diplomacy achieved fighting for the Holy See’s support against Nazi Germany? Two things must be said. Firstly, the Holy See recognized the legal continuity of Polish State after the German-Soviet occupation of Poland’s territory in September 1939, but did not sent the papal nuncio to Angers, when Polish Government resided. Secondly, Polish thesis on the special significance of Polish Question as the test-case of international justice received the positive response of the Pope Pius XII in his encyclical Summi Pontificatus published on October 20 1939, but the guidelines of Vatican’s policy were based on the doctrine of strict neutrality of the Papacy in the international relations. It did not permit for Papal condemnation ex officio of the Nazi crimes and criminal policy of extermination in Poland.
7
Radić, Radmila. "Pregovori o konkordatu između Kraljevine SHS i Svete stolice 1925. godine." Anali Pravnog fakulteta u Beogradu 69, no. 1 (March 23, 2021): 74–116. http://dx.doi.org/10.51204/anali_pfbu_21103a.
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The Kingdom of SCS and the Holy See established diplomatic relations in March 1920. The Holy See accepted the new country with hostility and hesitation. The nuncio monitored not only the state’s religious policy but also the political atmosphere. He wanted to achieve unity among Roman Catholics in the civil and political spheres. The authorities of the Kingdom of SCS emphasized the need to maintain religious unity as the primary motivation in preparation for the concordat negotiations. Meanwhile, the Roman Catholic Church hierarchy dissatisfied with the state’s religious legislation asked the Holy See not to sign a concordat until their conditions were met. Much of the controversy during the talks concerned government ownership of church land, the establishment of religious orders, and the appointment of bishops. The negotiations were postponed with the intention of being continued. The 1925 talks did not achieve the goal but helped to define certain issues.
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Somavilla, Enrique. "Protocolo Y Ceremonial En La Iglesia Católica | Protocol And Ceremonial In The Catholic Church." REVISTA ESTUDIOS INSTITUCIONALES 6, no. 10 (May 31, 2019): 127. http://dx.doi.org/10.5944/eeii.vol.6.n.10.2019.24396.
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La Santa Sede es el órgano de gobierno de la Iglesia católica, que se encuentra físicamente en el diminuto territorio del Estado de la Ciudad del Vaticano; que se encuentra sujeta al Derecho Internacional con personalidad jurídica internacional. La Curia romana es el brazo ejecutivo del gobierno de la Sede Apostólica. La autoridad suprema del Santo Padre se extiende por igual a la jerarquía eclesiástica como a los fieles cristianos; tanto individual como colectivamente. En virtud de su oficio pastoral, le corresponde dirigir al Estado de la Ciudad del Vaticano, como su Jefe de Estado; de llevar adelante la misión de Pedro como su sucesor al frente de la Sede Apostólica y ejercer el servicio de Supremo Pastor de la Iglesia católica en cuanto Vicario de Cristo, como ejercicio del ministerio petrino___________________________________________The Holy See is the organism of Catholic Church’s government which is found physically in the small territory of the Vatican City State. This one is subject of International Law with international judicial personality. The Roman Curia is the executive branch of the Apostolic See government. The higher authority of the Holy Father spreads equally for ecclesiastical hierarchy and the faithful Christians, individually and collectively. The Pope, in virtue of his pastoral function, is the responsible of leading the Vatican City State as his chief of State. He also has to carry forward Peter’s mission as his successor in front of the Apostolic See and exercise the service as Supreme Shepherd of the Catholic Church as Vicar of Christ, exercising the Petrine Ministry.
9
Feraro, Shai. "Modern Paganism in the Holy Land." International Journal for the Study of New Religions 5, no. 1 (June 3, 2014): 3–26. http://dx.doi.org/10.1558/ijsnr.v5i1.3.
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Israeli Pagans are a small and relatively new spiritual community, that have taken root in country in recent years. This article will analyze the contemporary discourse maintained by Israeli Pagans when discussing questions of organization and of religious-political rights. As such it will deal with the complexities of identifying oneself as a (Jewish-born) Pagan in Israel, the nation state of the Jewish people. I will argue that although Israeli Pagans may employ a community-building discourse, they constantly fear the perceived negative consequences of public exposure, and see the bond between (Jewish) religion and the state in Israel as a main factor in the intolerance and even persecution that they expect from the government and from members of the Haredim (Ultra Orthodox) religious group.
10
Danyliuk, Ivan. "Diplomacy of the Holy See in the process of de-isolation of Cuba." American History & Politics Scientific edition, no. 7 (2019): 37–48. http://dx.doi.org/10.17721/2521-1706.2019.07.37-48.
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In the article are considered the role of the Holy See and the Catholic Church in the de-isolation of Cuba in the international community and the promotion of the restoration of relations with the world community. The article analyzes the change in the international situation that has forced the Cuban government to dialogue with the Catholic Church, as well as the strengthening of the position of the Catholic Church on the Cuban island. The resumption of relations between Cuba and the Holy See was mutually beneficial and necessary for both sides. The Cuban government needed a new ally to get out of isolation. For the Vatican it was necessary to legalize the activities of the Catholic Church on the Cuban island. It is noted that three popes John Paul II, Benedict XVI and Francis played a part in the withdrawal from international isolation. The visit of Pope John Paul II to Cuba attracted attention to Cuba and became a step that began the process of legalizing the Catholic Church on the island and de-isolating Cuba. Benedict XVI’s visit came at a time when the leadership changed, when Cuba was governed by Raul Castro, who conducted a series of reforms. And of course, Pope Francis played a key role in the process of restoring relations with the United States and the de-isolation of Cuba in the international arena. Cuba has undoubtedly benefited from the active interventions of Vatican diplomacy and the Holy See, which has been distinguished how in Cuba’s international statuses and so in Cuba’s economic, tourism and information areas. However, the Cuban breakthrough was also an achievement for the Holy See’s peacekeeping diplomacy on international arena. For a long time, Vatican diplomacy has once again received vocal recognition on the international stage. The Cuban breakthrough testified that even today in the XXI-st century, the «soft power» of the Vatican diplomacy See and the Pope of the Catholic Church are able to engage the conflicting parties in dialogue, to promote mutual understanding, tolerance, peaceful coexistence, international cooperation and security.
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Sitarz, Mirosław. "Statement of the Polish Episcopal Conference and Polish Bishops on the Covid-19 Pandemic. An Outline." Teka Komisji Prawniczej PAN Oddział w Lublinie 15, no. 2 (December 31, 2022): 287–92. http://dx.doi.org/10.32084/tkp.5172.
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Under canon law, both the Holy See, the Polish Episcopal Conference as well as individual diocesan bishops, issued many appeals, guidelines, decrees and dispensations in which they adhered to the safety rules introduced by the Polish government during the pandemic. The article discusses the statements of competent ecclesiastical authorities concerning the pandemic circumstances.
12
Perin, Raffaella. "Heiliger Stuhl, Drittes Reich und Radio Vaticana." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 100, no. 1 (November 25, 2020): 471–94. http://dx.doi.org/10.1515/qufiab-2020-0021.
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Abstract This article intends to show that the German language broadcasts of Vatican Radio influenced relations between the Holy See and the Third Reich in the period between the start of the station’s radio broadcasts and 1943. As emerges from the analysis of published and unpublished sources, Vatican Radio seems to have been used as a Catholic propaganda tool in Germany, but also as an instrument of diplomacy. Vatican radio continued to broadcast in German and to attract listeners even after Goebbels’ decree of 1 September 1939 forbidding people to listen to foreign radio stations. The Holy See, aware that its broadcasts were being monitored by the Sonderdienst Seehaus and of their importance not only for the population of Germany but also for its government, exploited them to spread specific ideas and messages depending on the circumstances and the progress of the war. The study of Vatican Radio thus represents a specific point of view from which to understand the Holy See’s attitude towards National Socialism and its actions during the Second World War.
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Beglov, Alexey, Ivan Fadeyev, and Evgeniia Tokareva. "Catholic Liturgical Practices in Soviet Russia in the 1920s and 1930s: Canonical Norms and Anomalies." State Religion and Church in Russia and Worldwide 38, no. 4 (2020): 265–93. http://dx.doi.org/10.22394/2073-7203-2020-38-4-265-293.
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This paper examines changes in the liturgical and paraliturgical practices of Roman Catholics in Soviet Russia in the 1920s and 1930s. Nine documents from different archives outside Russia were first used to show changes made at the request of Russian Catholics. These documents deal with a number of disciplinary issues, such as the time for the celebration of Mass, observation of a natural fast before Mass, permission for lay people to bring Holy communion to the sick or imprisoned people. The Holy See readily relaxed canonical requirements. Consequently, at the turn of the 1920s and 1930s, the time for the celebration of Mass became variable, moving more often to the evening hours; the rules of a natural fast before Mass for clergy and laity were relaxed, which paved the way for regular communion at evening Masses; laity were given permission to bring Holy communion to those who could not personally hear the Mass; the practice of stipends for Mass became an instrument of financial support given by the Holy See to impoverished Catholic clergymen in critical situations. The main reason for these dramatic changes was the anti-religious policy of the Soviet government and the disruption of the traditional calendar. The fact of continuing contacts with the Vatican sheds light on those aspects of religious life in Soviet Russia that are not reflected in the official Soviet documentation.
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Zhdanova, Ekaterina. "On the Question of the Holy See's Knowledge of the Religious Situation on the Territory of the Independent State of Croatia." Исторический журнал: научные исследования, no. 1 (January 2020): 24–32. http://dx.doi.org/10.7256/2454-0609.2020.1.31931.
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The article's subject is one of the most controversial issues in the historiography concerning the activities of the Holy See during the Second World War. The author focuses attention on the issue of the Catholic Church's activity on the territory of the Independent State of Croatia during the early years of its existence, as well as on the question of the Roman pontiff Pius XII's knowledge of the religious situation on the territory of this new state. The aim of this study is to present a picture of the complex religious relationships on the territory of the Independent State of Croatia in 1941-1942, as well as to study the degree of the Holy See's awareness of the situation. The author applies the historical and comparative methods, also the historicism method is used to consider the conditions surrounding the events under study, and the critical analysis method is used for its potential to give an objective assessment of the problem under consideration. As a result of the conducted study, the author concludes that the Holy See did not officially recognize or support the Croatian government. At the same time, it was aware of the urgent religious issues that had come up in the new state, but did not actively intervene in resolving the conflict.
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Hrabovec, Emilia. "The Holy See and Czechoslovakia 1945—1948 in the Context of the Nascent Cold War." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016710-0.
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The spectre of Communist expansion as a result of the Second World War represented for Pope Pius XII one of the greatest concerns. The unambiguously pro-Soviet orientation of the Czechoslovak government in exile and the crucial influence of Communists in the inner architecture of the restored state convinced the Holy See that Czechoslovakia was already in 1945 fully absorbed into the Soviet sphere of influence. This fact strengthened the Pope’s conviction of the necessity to resume relations with Prague as soon as possible and to send a nuncio there who would provide reliable information and protect the interests of the Church threatened both by open persecution and by propaganda manoeuvres in favour of a “progressive Catholicism”. The importance of the relations with Czechoslovakia stood out also in the international perspective, in which Czechoslovakia, in contrast to Poland or Hungary, seemed to be the last observatory still accessible to the Vatican diplomacy in the whole East-Central Europe. The year 1947 represented a caesura in the relations between the Holy See and Czechoslovakia. In the international context, this year was generally perceived by the Vatican as a definitive reinforcement of the Communist regimes in Eastern Europe. In the Czechoslovak framework, the greatest importance was ascribed to the political crisis in Slovakia in autumn 1947, during which the Communists definitively took over the political power in Slovakia. The lost struggle over the predominantly Catholic Slovakia, that for some time had been considered by the Vatican one of very few hopes for the defence of Christian interests in the Republic, was perceived by the Holy See as a dominant breakthrough on the way to the total Communist transformation of Czechoslovakia. While in the immediate post-war period the Holy See had tried to come to terms with Czechoslovakia also at the price of some compromises, in winter 1947/1948 the last hopes for a diplomatic solution vanished and were replaced by the conviction that in the confrontation with Communism not diplomatic, but spiritual weapons — prayer, testimony, martyrdom — were of crucial importance.
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Ashraf, Muhammad Imran, Iqra Jathol, and Muhammad Saleem Akhter. "Peace Building through Religious Tourism in Pakistan: A Case Study of Kartarpur Corridor." Global Pakistan Studies Research Review IV, no. I (June 30, 2021): 1–7. http://dx.doi.org/10.31703/gpsrr.2021(iv-i).01.
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Pakistan is an Islamic democratic country where all the minorities as well as tourist from all over the world can practices according to their belief freely. Pakistan has many religious sites of shrines and temples. Gurnanak Sahib stayed his last eighteen years of his life at Kartarpur, Narowal, Punjab, Pakistan. His grave is located in Pakistan, just 3 km from the border with India. Sikh see this grave through a telescope across the Indian border of popular religious thought. The Government of Pakistan addresses the problems of the Sikh community, and the Kartalpur corridor in the Sikh community is innovative for the entire Sikh community. These Sikh communities can visit the holy saints of Kartapur without a visa. Fortunately, the first recommendation from Pakistan allowed us to see the whole event religiously. This step is not only appreciated by the Sikh community. Therefore, Pakistan is a peaceful country and treats other religions as an Islamic state. Every year including Muslims visitors from different countries come to Pakistan for holy shrines like Hindus, Sikhs and Buddhist and charistians.
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Corráin, Daithí Ó. "The pope’s man in London: Anglo-Vatican relations, the nuncio question and Irish concerns, 1938-82." British Catholic History 35, no. 1 (April 8, 2020): 55–84. http://dx.doi.org/10.1017/bch.2020.3.
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Although a British mission to the Holy See was established in 1914, the diplomatic relationship was not on a basis of reciprocity. From 1938 the pope was represented in London not by a nuncio (the Vatican equivalent of an ambassador) but by an apostolic delegate whose mission was to the hierarchy alone and not the British government. The evolution of the nuncio question sheds light on the nature of Anglo-Vatican relations, the place of Catholicism in British public life, inter-church rapprochement and British foreign policy considerations. This article assesses the divergent positions of the Foreign and Home Offices. The former was sympathetic to a change of status, whereas the latter was cautious due to the opposition of the archbishop of Canterbury and concerns about anti-Catholicism. The nuncio question was also of great interest to the Irish government. It feared that a nuncio in London would exert jurisdiction over Northern Ireland and undermine the all-island unity of the Irish Catholic Church. The Northern Ireland Troubles and the support displayed by the apostolic delegate for British policy hastened the restoration of full ambassadorial relations between London and the Holy See in 1982, ending a diplomatic breach that had existed for more than four centuries. It paved the way for Pope John Paul II’s historic pastoral visit to Britain which helped to consolidate the position of Roman Catholicism in British national life.
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Jenks, Susanne. "Bill Litigation and the Observance of Sundays and Major Festivals in the Court of King's Bench in the Fifteenth Century." Law and History Review 22, no. 3 (2004): 619–43. http://dx.doi.org/10.2307/4141693.
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The attitudes of medieval people toward Sundays and Holy Days have always been of interest to historians. They have been studied from at least five different perspectives. Max Levy, for instance, explained how Sunday developed from a day that commemorated Christ's resurrection, but was originally a working day (dies dominica), to a day of worship, contemplation, and rest. Initially no (servile) work was allowed, but exceptions were accepted because of necessity, like harvest work, or because of good intentions, like concern for the common good or for a pious cause. Others looked at the stance of the Church, analyzing the protests against the non-observance of Holy Days as well as the objections raised to the observance of Holy Days from the clergy or from laymen, or concentrated mainly on the work ban and its implications for working life in the Middle Ages. Willard and Haskett studied the observance of Sundays and Holy Days in government departments like the Lower Exchequer or the Chancery to see to what extent the working of the English government was affected. Legal historians, however, have not shown much interest in how the courts observed Sundays and Holy Days, mainly because everything seemed to have been settled since the late thirteenth century. Paul Brand recently stated that it had “clearly become the general practice by the second half of the reign of Edward I for the Common Bench and King's Bench not to sit on Sundays,” or on All Saints Day (1 November), All Souls Day (2 November), the feast of the Purification (2 February), Ascensiontide, and the feast of the Nativity of St. John the Baptist (24 June), all of which fell within term time.
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Osuchowska, Marta Zuzanna. "Argentine Concordat as an International Agreement Regulating the Law of Patronage." International Studies. Interdisciplinary Political and Cultural Journal 25, no. 1 (June 30, 2020): 89–109. http://dx.doi.org/10.18778/1641-4233.25.06.
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In the history of relations between the Argentinean government and the Holy See, two ideas are permanently intertwined: signing the Concordat and defending national patronage. The changes that occurred in the 1960s indicated that exercising the right of patronage, based on the principles outlined in the Constitution, was impossible, and the peaceful establishment of the principles of bilateral relations could only be indicated through an international agreement. The Concordat signed by Argentina in 1966 removed the national patronage, but the changes to the content of the Constitution were introduced only in 1994. The aim of the study is to show the concordat agreement concluded in 1966 by Argentina with the Holy See as an example of an international agreement. The main focus is the presentation of concordat standards for the institution of patronage. Due to the subject and purpose of the study, the work uses methods typical of social sciences in the legal science discipline. The dogmatic-legal method is the basis for consideration of the Concordat as a source of Argentine law, and as an auxiliary method, the historical-legal method was used to show the historical background of the presented issue.
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Ciappara, Frans. "Disciplining Diversity: The Roman Inquisition and Social Control in Malta, 1743–98." Studies in Church History 43 (2007): 354–65. http://dx.doi.org/10.1017/s0424208400003338.
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Having lost northern Europe to the Protestants the Catholic Church tried to preserve control over what remained of therespublica Christiana. The attempt was twofold. First, it was political. The popes declared the entire Catholic world for their diocese. The government of the Christian peoples’, Pius V observed, ‘belongs to Us and We should see that they are governed with charity’. Second, the popes admitted that the Reformation had been the result partly of the religious and spiritual shortcomings of the Church itself and tried to make the requisite internal reforms. The Council of Trent defined Catholic doctrine and anathemized whoever disagreed with it. Seminaries were set up to train the clergy while the lay population was held under tight control. The Jesuits and the Office of the Holy Roman Inquisition were the main instruments of discipline. In this article I will explore the ways in which the Holy Office impinged on Maltese society during the time of the last eight inquisitors. Fortunately the archive deposits of the Inquisition in Malta are nearly complete and the recent opening of the Vatican archives has added further to our knowledge of the Maltese Holy Office.
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Besschetnova, Elena. "The Idea of Christian Unity at the End of the Nineteenth Century (the Case of Vl.S. Solovyov)." Church History and Religious Culture 99, no. 1 (May 27, 2019): 46–63. http://dx.doi.org/10.1163/18712428-09901002.
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Abstract In the face of political rhetoric about Russia being outside of Europe both in the West and in Russia itself, it is all the more necessary to remember that European and Russian culture grew out of the same source: Christianity. Therefore, inter-confessional dialogue between Russian Orthodoxy and the Roman Catholic Church is particularly relevant today. In this context, scholars have focused attention on the Russian philosopher Vladimir Solovyov, who has been described as a forerunner of the ecumenical movement. This article enriches accounts of his thought by shining a spotlight on the context of spiritual and moral thought in Russia in his day. The article also shows how Russian emperors of the nineteenth century (in particular Alexander III) promoted the idea of a rapprochement with the Holy See. The author argues that these mutual initiatives of the Holy See and the Russian government were the political foundation for Solovyov’s theocratic project. The mid-nineteenth century was remarkable both for the flowering of Russian culture and the strengthening of Russian statehood, which together promoted the formation and articulation of key ideas in Russian intellectual history. The author shows that Russia’s mission to restore Christian unity was central to nineteenth-century Russian thought.
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Pieraccini, Paolo. "Catholic Missionaries of the ‘Holy Land’ and the Nahda." Social Sciences and Missions 32, no. 3-4 (November 12, 2019): 311–41. http://dx.doi.org/10.1163/18748945-03203020.
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Abstract At the beginning of the twentieth century, some Palestinian and Lebanese Salesians, influenced by the Arab Renaissance movement, began to claim the right to oppose the ‘directorships’ of the institutes of the Don Bosco Society in Bethlehem and the surrounding area. They also began to request better recognition of their native language, in schools and within the religious community. They clashed with their superiors who, in the meantime, had signed an agreement with the Salesian government in Rome, committing them to developing the Italian language in their teaching institutes. The struggle became particularly fierce after the Holy See rebuked the Palestinian religious congregations for teaching the catechism and explaining the Sunday Gospel to people in a foreign language and urged them to do so in Arabic. The clash caused a serious disturbance within the Salesian community. Finally, after the First World War, the most turbulent Arab religious were removed from the Society of Don Bosco. All converged in the Latin Patriarchate of Jerusalem, where they continued forcefully (but in vain) to put forward their national demands. This article is based on several unpublished sources.
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HUĎA, Tomáš. "Kauza nechceného vojenského biskupa Bomberu v korešpondencii medzi Svätou stolicou a Apoštolskou nunciatúrou v Prahe." Vojenské reflexie 17, no. 2 (2022): 134–52. http://dx.doi.org/10.52651/vr.a.2022.2.134-152.
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The presented study attempts a more detailed description of the reasons behind the dismissal of the field superior and military general vicar, Msgr. Josef Bombera. This church prelate fell out of favor after he visited Rome during the Hus celebrations in 1925 and paid his respects to the then Pope. In the historical context of its time, this act was considered by the government of Czechoslovakia as a betrayal of national ideas. From that moment on, the government tried to eliminate him. After reaching the service age, he was sent to pension, but from the point of view of the church, it was necessary to secure a proper place for bishop Bombera. After considering more or less suitable alternatives to Bombera was offered the post of provost of the canonry in Stara Boleslav. However, even against this appointment, the then government protested. However, the Holy See did not intend to be restricted by the Czechoslovak government. The looming deadlock was paradoxically ended by the sudden death of bishop Bombera.
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Wiest, Jean-Paul. "The Current Status of the Catholic Church in the People's Republic of China." Missiology: An International Review 23, no. 3 (July 1995): 281–93. http://dx.doi.org/10.1177/009182969502300303.
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Opposing news items about Christian churches in the People's Republic of China (PRC) are almost a daily fare. One article might speak of renewed religious fervor and the growth of churches, while the next one might tell of persecutions and arrests. The Catholic Church in China is symptomatic of this seemingly puzzling and precarious situation. This presentation briefly considers changes in the official policy of the central government toward religion and the variations in application at the local level. Then, it focuses on the divided Chinese Catholic Church and its relationship with the Holy See and the other local churches. Lingering obstacles as well as signs of healing are discussed.
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Łatka, Rafał. "Prymas Stefan Wyszyński wobec pozornej normalizacji relacji państwo–Kościół pierwszych lat rządów Edwarda Gierka (1971-1974)." Politeja 16, no. 3(60) (March 1, 2020): 349–71. http://dx.doi.org/10.12797/politeja.16.2019.60.22.
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Primate Stefan Wyszyński’s Attitude towards the Apparent Normalization of State-church Relations in the First Years of Edward Gierek’s Rule (1971-1974)
The article describes primate Wyszyński’s view on the political situation in the Polish People’s Republic during the period of 1971-1974. It contains his attitude to the political system, communist ideology, and negotiations between the Holy See and the government of the Polish People’s Republic. Primate Wyszyński was a political visionary, who had a very realistic view on the political situation in Poland. It was visible in his relation to the normalization, which the authorities declared in the first part of Edward Gierek’s decade.
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Dommarco, Maria Chiara. "The relations between Church and state in Czechoslovakia in 1947–1949: New archival documents." Issues of Theology 5, no. 1 (2023): 105–32. http://dx.doi.org/10.21638/spbu28.2023.107.
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Thanks to the opening of the Vatican archives concerning the pontificate of Pius XII, it is possible to shed light on how between 1947 and 1949 the Secretariat of State of the Holy See faced with the crisis between the Communist government of Czechoslovakia and the Catholic Church. In the context of secularisation after the Second World War, the Catholic Church in Czechoslovakia faced a wave of anti-religious persecution by members of the Communist Party of Czechoslovakia, which gradually gained prestige in society from 1946 up to the events of February 1948 (the so-called “Victorious February”) when the Communists assumed leading positions in the political system of the country. This study, based on archival data, provides an insight into the following aspects of these critical years: a deeper understanding of the chronological links of events; the reasons and aims of the modi operandi of the Vatican and the local episcopate; the bilateral relations between the Secretariat of State of the Holy See and the bishops of Czechoslovakia and their interaction in opposing the anti-church policies of the state; the reasons why the number of adherence to the so-called “Catholic Action” movement was much lower than that expected of the Communist Party in Czechoslovakia; Pius XII’s closeness to the Catholic clergy and believers in Czechoslovakia.
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Antonelli, Valerio, Michele Bigoni, Emanuela Mattia Cafaro, and Raffaele D’Alessio. "Railway systems and the ‘Universal Good of the State’: Technologies of government in the nineteenth-century Papal State." Accounting History 25, no. 3 (August 8, 2019): 375–402. http://dx.doi.org/10.1177/1032373219862615.
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Informed by Foucault’s concept of governmentality, the article focuses on the nineteenth-century General Commissariat for the Railroad Industry in the Papal State. Unlike in liberal States, where government intervention in the affairs of railway companies was limited, the pressing need to reinforce the Pope’s pastoral power, strengthen the bond between the believers and the Holy See and ensure equity and the efficiency of the new infrastructure meant that the Commissariat acted as a governmental centre of calculation. Accounting technologies in the form of budgets, cost accounting systems and penetrating audits enabled the government to intervene in the operations of private railway companies. The study analyses the role of accounting and auditing practices in the pursuit of non-liberal goals in an industry which is traditionally perceived as critical to the development of a liberal economy, and when accounting was traditionally used to maintain investors’ confidence in the capitalist system.
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Filippov, Boris. "The Impact of Soviet-American Negotiations on the Change in Soviet Religious Policy (1985-1989): The Historical and Political Contexts of Gorbachev's Visit to the Vatican." St.Tikhons' University Review 105 (April 29, 2022): 124–53. http://dx.doi.org/10.15382/sturii2022105.124-153.
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This article deals with a radical change in the religious politics of the Soviet government between 1987 and 1988. Then, the celebration of the 1000th Anniversary of the Christianization of Rus’ became not only a Church issue but also an event of great political significance. Additionally, the official visit of Mikhail Gorbachev to the Vatican was designed in this period. The author argues that the communication problems which Gorbachev faced during his negotiations with Ronald Reagan in Geneva, Reykjav?k, and Moscow were the reason for this change. Since the anti-religious policy of the Soviet Union was one of the main obstacles to rapprochement between Reagan’s administration and the Soviet government, Gorbachev and his advisers decided to revise their approach to the Church issues. The author also assumes that Pope John Paul II unofficially played an important role in the negotiations between the US diplomats and the Soviet government. According to the article, the “Holy Alliance” between Reagan and Pope John Paul II had a significant impact on this negotiation process. Gorbachev’s visit to the Vatican was, in the author’s view, a link in the chain of events which led to the changes of Soviet religious politics. The legalization of the Ukrainian Greek-Catholic Church was, according to the author, a price to pay for the normalization of the relationships both with the Vatican and with the USA. Based on recently published and unpublished sources, the author describes this process in a broad historical context and analyze the attitude of both the Russian Orthodox Church and the Holy See towards the Ukrainian Greek-Catholic Church, religious freedom, and the role of religion in the public sphere.
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Pshenychnyi, Taras. "The Role of the Holy See (Vatican) in Legalizing the Greek Catholic Church: The Historiographic Aspect." European Historical Studies, no. 7 (2017): 84–102. http://dx.doi.org/10.17721/2524-048x.2017.07.84-102.
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The article shows the involvement of the Vatican in the process of legalizing the Ukrainian Greek Catholic Church. The classification of research shows the evolution of their development. The author notes that the illegal existence of the Greek Catholic Church in the Soviet Union was marked by a series of events and phenomena. They are classified in two categories. First – the tireless struggle of the clergy and the faith for family live, and second – a systematic struggle for the legalization of church. For the latter, the Ukrainian Greek Catholics wanted to engage the Vatican administration. In characterizing the historiographical base and relying on a wide range of research, the autor tries to show the changes in estimating Vatican’s involvement in resolving the crisis of the church in the Western regions of the Ukrainian SSR in the 1950’s – 1980’s. Thus, a large historiographical base reveals a wide range of opinions that reflects the participation of the various representatives of Vatican and of its administration in lobbying the legalization of the UGCC. This approach is related to the necessity of a critical reflection of the Soviet-Vatican relations in the late twentieth century, that of the impact Vatican on the revival of church life in the Soviet Union as a whole. As a conclusion, the article presents a view on a change in the Vatican’s Eastern policy during the late 1950s – 1980s. It shows different factors that affected the process. Special attention is given to those driwing the attention of the papal curia on the Ukrainian issues. These include the Second Vatican Council, the Metropolitan J. Slipyy’s release from prison, the emergence of information about the mass crimes of the Soviet government, the pontificate of John Paul II etc.
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Kondor, Márta. "Centralization and the Importance of Legatine Activity under the Pontificate of Alexander III (1159-1181)." Specimina Nova Pars Prima Sectio Medaevalis 3 (May 16, 2022): 61–81. http://dx.doi.org/10.15170/spmnnv.2005.03.05.
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By the end of the eleventh century the Church, leaving behind its provincial epoch, became a centralized institution, a Papal Church which certainly helped the Holy See to develop into a dangerous rival of the im perial “model” of lay power . Although the faithful in the West were subjected to the authority of the pope, enormous geographical distances and political conflicts made it difficult for the curia to enforce this authority on its subjects. The papal legates offered not only the opportunity of continuous correspondence but they, as representatives of the pope, were also important means of the centralized government. The present paper aims at studying the role of papal legates through a case study on the archb ishopric of Spalato in the time of Pope Alexander III (1159-1181).
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Arian, Ali. "The elements of humanity and Sufism in Henry David Thoreau’s Walden." Ars Aeterna 7, no. 1 (June 1, 2015): 35–40. http://dx.doi.org/10.1515/aa-2015-0005.
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Abstract It seems that the very important role of literature is its transcendental appeal. Literature knows no boundary and it ties whole nations even if they are politically segregated. The present paper tries to trace some of the salient features of humanism and Sufism, such as Absolute Unity, simplicity, selfknowing, purity, solitude, loving one another and some others in Henry David Thoreau’s Walden. This American writer, as an ardent follower of the Transcendental Club in America and the holy scriptures of the East, was known as the hero of simplicity in the U.S.A. Being a protester against government and society, he dwelled for more than two years alone in Walden Pond to see the mysteries of life and to find Reality and the Almighty. He believed Nature to be the best teacher and opined that every parcel of nature is a sign of God. He came to know about the holy scriptures of the East, especially those of the Indians and strongly used them in his writings, especially in Walden and the Week. Therefore such a person who seeks God, indeed, can be familiar with elements of humanism and Sufism, and one can find such elements in Walden by pondering its text
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Budiasa, Meistra. "Mediatisasi Aksi Massa Islam 2 Desember 2016." Profetik: Jurnal Komunikasi 10, no. 1 (April 1, 2017): 35. http://dx.doi.org/10.14421/pjk.v10i1.1220.
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Abstract. action Islamic Bela December 2, 2016 was the largest mass action after May 1998. The protesters demanded that Jakarta Governor Basuki Tjahja Purnama (Ahok) convicted and imprisoned because they have insulted the holy verses of the Koran. In this action the mass of worshipers for Friday prayers along the main streets of Jakarta and is centered at the National Monument (Monas). The events of mass action and the Ahok issues like reviving the use of ethnic and religious issues during the New Order is used by the government to maintain power. Islam used to exclude groups considered left and assimilation of Chinese culture performed for suspected links to the event 65. This paper to see how mediatisasi using the politics of fear and how the construction of a mass media reported the action of December 2, 2016.
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Přibyl, Stanislav. "The Missing Concordat in the Czech Republic." Philosophy and Canon Law 8, no. 2 (December 28, 2022): 1–12. http://dx.doi.org/10.31261/pacl.2022.08.2.06.
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The present article discusses certain aspects of the Treaty between the Czech Republic and the Holy See. The text of the treaty was signed at the level of the government, however, it has not been ratified so far. Some provisions of the treaty are rather superfluous or lack sufficient normative basis. Nevertheless, as the example of Article 9 of the treaty on the recognition of civil effects of church marriages shows that the approval of the treaty by the Parliament of the Czech Republic would have been very beneficial. In fact, in the process of preparation for a new civil code an attempt was made to repeal church marriages recognized by the state. Such a project would have been made impossible by the concordat because church marriage would have been supported by an obligation of the state under international law. Fortunately, the civil code kept church marriages, and confessional law in the Czech Republic has to develop without a valid concordat.
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Łopatecki, Karol. "PROBLEMY Z OBSADZENIEM NUNCJATURY W POLSCE (XI 1935 – V 1937)." Zeszyty Prawnicze 13, no. 1 (December 14, 2016): 125. http://dx.doi.org/10.21697/zp.2013.13.1.05.
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PROBLEMS WITH THE APPOINTMENT OF THE PAPAL NUNCIO TO POLAND, NOVEMBER 1935 – APRIL 1937SummaryThe article describes the appointment of Filippo Cortesi to the office of papal nuncio to the Republic of Poland, and reviews the role of the Polish diplomats accredited to the Holy See in this process. The appointment of a nuncio following the departure of Francesco Marmaggi was extremely complicated. The list of candidates was the resultant of a number of factors. The individuals whose names were on it had used influence with the pope, the Vatican’s secretary of state, or former nuncios to Warsaw. Both the Polish government and the bishops of Poland had a say in the final outcome. In addition there was also the volatile political situation in Europe at the time, especially in Spain and Yugoslavia, which exerted an effect on the process. In June 1936 Carlo Chiarlo received the nomination for the office. However, the unanimously negative position of the Conference of the Bishops of Poland, especially Cardinals Kakowski and Hlond, stopped the appointment at the last moment. The Polish Government did not want Ermenegildo Pellegrinetti to be appointed and tried to prevent it, considering Angelo Giuseppe Roncalli the ideal candidate. Eventually Pius XI appointed Filippo Cortesi, formerly nuncio to Argentina.
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Delić, Ante. "U misiji Sv. Stolice kod Ante Pavelića i Josipa Broza Tita." Crkva u svijetu 54, no. 2 (June 21, 2019): 176–200. http://dx.doi.org/10.34075/cs.54.2.2.
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The Vatican had never recognized the Independent State of Croatia (henceforth ISC) in accordance with its traditional policy of not giving recognition to the countries formed in war until hostilities cease and peace treaties come into effect. However, a few months after the declaration of the ISC, the Holy See sent an apostolic visitor to the Croatian Catholic episcopate in Zagreb, Dr. Ramiro Marcone, a monk from the Benedictine abbey in Montevergine, Italy. Marcone was accompanied by his secretary, Dr. Giuseppe Masucci, also a Benedictine monk. The two men lived in Zagreb until the end of the ISC in 1945 but also stayed for some time after that. In accordance with their duties, Marcone and Masucci were in contact with the archbishop of Zagreb, Alojzije Stepinac, on a daily basis and were thus well-informed about numerous issues of the time, especially those pertaining to the relationship between the Catholic Church and the government of ISC. The Catholic hierarchy headed by archbishop Stepinac, welcomed the proclamation of ISC and throughout the war expressed their belief that the Croatian people had the right to its own independent state. Abbot Marcone and his secretary Masucci acted in synergy with archbishop Stepinac. In accordance with his mission Marcone submitted reports to the Holy See while his secretary Masucci kept notes in his diary. One can observe Masucci's constant work on saving the persecuted, specially Jews from his diary (which has two different versions in Croatian translation). After the end of ISC, Masucci and Marcone were under strict surveillance and control of the secret service of the new communist regime which considered the Catholic Church an enemy of the state and openly persecuted it with the intention of destroying it. Abbot Marcone travelled to Rome on 10 July 1945 and the Yugoslav authorities denied him re-entry. His secretary Masucci also left Yugoslavia on 20 March 1946 after constant pressure from the new administration and was also denied re-entry.
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András, Szabolcs. "Some Aspects of the Integration of the Roman Catholic Diocese of Alba Iulia in the Romanian Ecclesial Structures in the Interwar Period." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 67, no. 2 (December 28, 2022): 97–114. http://dx.doi.org/10.24193/theol.cath.latina.2022.lxvii.2.05.
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In this paper we focus our attention on the changes that took place after the First World War in the life of the Roman Catholic Diocese of Alba Iulia led by Bishop Gusztáv Károly Mailáth. This diocese was the only new diocese in Romania to retain all the historical territory it had previously held in the Austro-Hungarian Monarchy; all the others having been folded after the Great War. The specific character of the Roman Catholic Church in Transylvania was the ethnic factor, so the main problem became how to integrate the eparchy among the Romanian ecclesiastical administrative units while preserving its religious and ethnic characteristics. We are witnessing the beginning of a "diplomatic game" between the Romanian Government, the Holy See and Bishop Mailáth, and in this context the stake was the preservation of confessional and ethnic identity in a new political framework. The culmination of the integration process was the signing of the Concordat in 1927, but the road to the completion of the inter-state document contains many interesting facts that help us understand the formation of the identity issue.
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Jagiełło, Dariusz, and Teresa Gardocka. "Przepisy stabilizujące w Konstytucji RP na przykładzie Konkordatu między Rzeczpospolitą Polską a Stolicą Apostolską." Przegląd Prawa Konstytucyjnego 70, no. 6 (2022): 187–97. http://dx.doi.org/10.15804/ppk.2022.06.13.
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The Constitution, in Chapter I of the Republic, contains norms of a stabilising legal status. We address those that raise questions of interpretation, sometimes raised by the doctrine and resolved in different ways. Some are formulated in general terms, which makes it difficult to determine the scope of the protection (stabilisation) provided. We will concentrate on the norms of stabilisation that perpetuate the regulations or even do not allow changes without amending the Constitution of the Republic of Poland – Article 25 Paragraph 4, treating of the agreement concluded with the Holy See, but also those that mention, in various contexts, the constitutional ministers that may not be absent from the government, although the law allows its composition to be shaped freely. It seems that among the norms of a stabilising legal state, the issue of the Concordat is the most emotive. The authors wonder: is it legitimate for the church party to have more rights than the state? A historical-legal method (analysis of the Concordats and the historical-political background) and a dogmatic analysis of the provisions have been used.
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Dubrovskaya, Dinara V. "Few Remarks on the Genesis of Political and Dogmatic Problems of Modern Catholicism in China." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020544-7.
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The paper presents an attempt to fill in some research gaps in the relationships between the Government and Catholics of the People’s Republic of China with the Vatican and with the Catholic Church as a whole. It is a common knowledge, that there are no official ties between Chinese Catholics and the Holy See, which is caused not only by general historical reasons, but also by specific circumstances, which include the tragedy associated with the execution of the Italian pilot of the First World War, Antonio Riva, who lived in Beijing and was executed for trumped up accusations. The publication shows how the relationship between the Chinese authorities and the Papal Throne, already complicated by centuries of misunderstanding, was further undermined due to an insoluble tangle of problems, associated with the non-recognition of Taiwan. Considerable attention is paid to the personality and statements of the Bishop of Beijing Fu Tieshan (1930—2007), being a kind of mouthpiece of the Chinese government in matters of the the authorities’ attitude to both their Catholic citizens and to the Papal Curia. On the example of Fu Tieshan’s rhetoric of the early 80s, who concurrently headed the Chinese Patriotic Association, the author demonstrates the complexity of the Chinese Catholics’ situation, positioned between the “rock” of the CPC and the “hard place” of the Vatican, which holds a rather flexible position on the issue of diplomatic relations with Taiwan, being a necessary condition for building bridges between the Chinese believers and Rome. The paper also pays attention to another hitherto unresolved issue, i.e., the issue of the appointment of Catholic bishops in the PRC: The Vatican is fighting for its right to approve bishops appointed by the Chinese government. The author expresses cautious optimism regarding the possible resolution of the considered problems, with inevitable skepticism singling out the intractable “Taiwan question” in these positive expectations.
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Cassar, Carmel. "Malta and the study of Arabic in the sixteenth to the nineteenth centuries." Turkish Historical Review 2, no. 2 (2011): 125–54. http://dx.doi.org/10.1163/187754611x603083.
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AbstractThe Holy See became aware of the potential evangelising role of the Maltese in Ottoman lands at least from the mid-sixteenth century. This had much to do with Malta's geographical proximity to North Africa, coupled with the ability of the Maltese to speak a native Semitic language, believed to be close to Arabic, while at the same time being fervently Catholic Christians. Malta was singled out for this role mainly because the majority of Levantine Christian communities, then largely under Ottoman rule, were known to speak some form of Arabic. The combination of these factors appeared to be an excellent combination of circumstances to the Catholic Church authorities in Rome who believed that Malta was ideally suited for the teaching of Arabic. In Rome there was a general belief that the establishment of a school of Arabic in Malta, would help make the Catholic Church more accessible to the Christians of the Levant. However, despite continuous efforts, throughout the seventeenth and eighteenth centuries, by the Holy Congregation of Propaganda Fide, the teaching of Arabic never really took off in Malta. Under British colonial administration, in the early nineteenth century, Arabic remained on the list of subjects taught at the University of Malta and was later introduced at the Lyceum and the Valletta Government School. The British colonial authorities may even have encouraged its teaching and for a brief time, in the mid-nineteenth century, the well known Lebanese scholar Ahmad Faris al-Shidyaq, was lecturer of Arabic at Valletta. The end of Arabic teaching during World War One coincided with the emergence of the belief, pushed by Lord Gerald Strickland, that the Maltese descended from the Phoenicians. It was believed that the Maltese had preserved ancient Phoenician, rather than Arabic, over the millennia. By associating the Maltese with the ancient Phoenicians Strickland was simply saying that the Maltese might have had Semitic origins but that did not mean they were Arabs.
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Pun, Santa Bahadur. "Storage Projects in Nepal’s Electricity Development Decade 2016/2026 For Whom Nepal’s Storage Projects Toll?" Hydro Nepal: Journal of Water, Energy and Environment 20 (January 27, 2017): 6–10. http://dx.doi.org/10.3126/hn.v20i0.16479.
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The Nepal government’s Electricity Development Decade 2016/2026 to develop 10,000 MW in 10 years has 11 storage projects totaling over 5,000 MW. Nine of these eleven projects would store 11 billion cubic meters of freshwater submerging vast tracts of fertile valleys, villages, farms and forests in Nepal. Brushing aside these social and environmental costs lightly, the government has launched the holy ‘jihad/crusade’ to develop hydroelectricity. Nepal’s policy framers of 10,000 MW in 10 years crusade have totally failed to see the larger picture in the Ganges basin. This failure to see the larger Ganges picture is, to a large extent, attributed to Prime Minister Madhav Kumar Nepal’s 2009 decision to unbundle Water Resources Ministry into Energy and Irrigation. Electricity attained the upper class status with Water downgraded to Dalit class!India’s greatest burning problem in the Ganges basin, that supports nearly fifty per cent of her 1,200 million people, is WATER. India, therefore, is in desperate need of storages in Nepal to realize her master plan, the Interlinking of Rivers. With Nepal in desperate pursuit of hydroelectricity, India sees this as an opportune moment to avail GRATIS stored WATER through Nepal’s default. According to Bhim Subba, a Bhutanese of Nepalese origin, this is the fundamental flaw in all past Indo-Nepal deals. Subba believes India must concede that success of her Ganges water strategy hinges entirely on Nepal. He argues that water stored in Nepal has monetary value and this must be factored in all storage projects. Such a policy would be mutually beneficial for both the countries. Unfortunately, this would be a bitter pill to swallow for our policy framers of 10,000 MW in 10 years crusade. This article dwells on these issues. HYDRO Nepal JournalJournal of Water Energy and EnvironmentIssue: 20Page: 6-10
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Streikus, Arūnas. "Between the Vatican and Moscow: The Lithuanian Imprint on the Death Throes of the Soviet Union (1979–1989)." Church History 91, no. 1 (March 2022): 100–115. http://dx.doi.org/10.1017/s000964072200066x.
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AbstractBy introducing different types of sources—published documents on Vatican's Eastern policy, archival material of the Soviet governmental agencies, egodocuments of local ecclesiastical leaders—this article tries to identify the role Lithuanian subjects have played in the field of Vatican-USSR relations during the first half of Pope John Paul II's pontificate. The research reveals that, since the end of 1970s, issues pertaining to the Lithuanian Catholic Church were considered priority agenda items—both within the halls of the Vatican and in the central government offices of the Soviet regime. An analysis of available sources illustrates also that interrelated issues of the boundaries of the Vilnius Archdiocese and the question of its further administration constituted the most acute node of issues during the period under review. The Soviet regime was the most interested in focusing on these issues, as it hoped thereby to dispel any mutual sympathies between Lithuanian Catholics and the Polish pope, put a stop to the emerging cooperation between Catholics in Lithuania and Poland, and bring an end to the politically costly case of Bishop Steponavičius, who by then had become a symbol of the Lithuanian Catholic Church's resistance. Suppressing of any attempts of the Holy See to be represented at commemoration of important events in Lithuania's history was yet another highly complicated task for the Soviet authorities.
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Timotijević, Đorđe. "Legal standing of churches and religious communities in the kingdom of Serbs, Croats and Slovenians and the kingdom of Yugoslavia." Vesnik pravne istorije 3, no. 2 (December 31, 2022): 82–105. http://dx.doi.org/10.51204/hlh_22203a.
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This paper shows how the Kingdom of Serbs, Croats and Slovenians and the Kingdom of Yugoslavia legally regulated the position and organisation of religious communities, which after unification found themselves in a joint and multi-confessional state. Although the concept of complete separation of churches and religious communities from the state was not implemented in the Constitutions of 1921 and 1931, religious communities were very influential in social life and politics, and after several unsuccessful draft laws on religions and interreligious relations, specific laws that regulated the legal position of many churches and religious communities that were represented in the Kingdom of Yugoslavia were adopted. In addition, negotiations with the Holy See were carried out in order to conclude a concordat that would determine the status of the Catholic Church in the Yugoslav state in detail. From the adopted constitutions and the entire religious legislation on individual religions and their communities in the common state, it can be concluded that the principle of the state church was abandoned, as well as that religious communities enjoyed a certain degree of autonomy in regulating their own organisation and internal affairs. Nevertheless, the election of supreme church leaders and dignitaries depended on the king and the government, so the state still exerted a great deal of influence over the church organisation and structure.
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Rogowska, Barbara. "Attitude of the Vatican towards the Authoritarian and Totalitarian State as Seen in the Church Social Teaching." Polish Political Science Review 8, no. 1 (June 1, 2020): 116–33. http://dx.doi.org/10.2478/ppsr-2020-0008.
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AbstractThe attitude of the Church towards the authoritarian and totalitarian state was originally determined by the fact of existence of the Ecclesiastical State. Its downfall contributed to the change in the optics of the papist policy. Leo XIII initiated open realistic policy. He declared the Church’s readiness to co-exist (co-operate) with any form of government or social system which would not disturb the essential ecclesiastical tasks. The opinion which won was that the objectives to be attained by the Church were beyond systems and politics. This approach allowed to develop a concept, that evangelization activity should be pursued in any socio-political reality, with adapted methods. Acceptance was granted to those state systems which declared that they would defend of the Church’s position, as evidenced by establishment of political relationships between the Holy See and III Reich, fascist Italy, Spain of gen. Franco. On the other hand, the communist (totalitarian) countries were accused of rejecting “the moral norms of co-existence defined by the Church”. One can state that the Vatican offered support to those governments or totalitarian and authoritarian states whose internal and foreign policy agreed with the interests of the Church.During the pontificate of John XXIII, the Church started to express not only willingness to co-operate with each form of government, but also the need to have respect for other philosophies of life, including the leftist ones. As regards economic and political questions, the communist doctrine was not deprecated, unless in its extreme version. However, the doctrinal principles of materialism and programmatic atheism were consistently condemned and negated. Also, the Vatican decided to enter into dialogue with the extreme Left. Certainly, the papacy realised that the communist doctrine and totalitarian state in their very essence were enemies of the Church and religion. True evolution in the attitude towards different forms of governments and states was triggered by the II Vatican Oecumenical Council. While political struggle and discussion were avoided, disputes pertaining to philosophical views on life were undertaken. Agreement of any form was refused when atheism was “administratively succoured”.During the pontificate of Paul VI specific guidelines, principles and rules of procedure were introduced to regulate co-operation with totalitarian communist states. In order to ensure functioning of the Church in totalitarian systems, the Vatican resigned from any polemics as related to capitalism and communism. In turn, the Church demanded from totalitarian regimes to cease imposing the totalitarian world-view on the society. And thus, the Church’s fight for the Christian outlook on life was not given up.Depending on internal and external socio-political situation, and also on the form of the State and government concerned, the Church defined different conditions indispensable to be satisfied for its successful functioning. The evangelization mission was given superiority.
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Worringer, Renée. "“SICK MAN OF EUROPE” OR “JAPAN OF THE NEAR EAST”?: CONSTRUCTING OTTOMAN MODERNITY IN THE HAMIDIAN AND YOUNG TURK ERAS." International Journal of Middle East Studies 36, no. 2 (May 2004): 207–30. http://dx.doi.org/10.1017/s0020743804362033.
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The [Japanese] government, adorned with great intelligence and ideological firmness in progress, has implemented and promoted European [methods] of commerce and industry in its own country, and has turned the whole of Japan into a factory of progress, thanks to many [educational institutions]; it has attempted to secure and develop Japan's capacity for advancement by using means to serve the needs of the society such as benevolent institutions, railways, and in short, innumerable modes of civilization.—Malumat, mouthpiece for Yıldız Palace, 1897We should take note of Japan, this nation which has become rivals with the Great Powers in thirty to forty years. One should pay attention to that—that a nation not separating patriotic public spirit and the good of the homeland from its life is surely such that [though] sustaining wounds, setting out against any type of danger that threatens its existence, it certainly preserves its national independence. The Japanese successes of Port Arthur…are a product of this patriotic zeal.—Şura-yı Ümmet, Ottoman newspaper, Committee of Union and Progress (CUP), 1904While the despot of Turkey and the despot of Russia tremble and hide…it has come to pass in the Far East among this admirable people that, like the Turks, have been treated…as barbarians…[that] the Japanese tended to develop in all the Far East their material and moral influences, “to make themselves the guardians, otherwise the masters, of the yellow world.”…And that is how one has to see this vast intellectual and moral organization…. They whose civilization, achieved in half a century, has become superior to European civilization which has fallen into decay; they who do not have to reproach massacres, who do not have to gag any mouths out of which a liberal word came, who do not have to exile or suppress patriots…. Indeed, for our part, it is this “yellow” civilization that we wish to see universalized because it is the fruit of a principled, faithful and highly intelligent organization, because it is based on a conception of human destinies that excludes holy icons and false sentimentalities, because, above all, it is the daughter of a constitutional government which Ottoman patriots—all their efforts striving for this goal—will conclude by understanding the absolute necessity for the poor Turkish people that Hamidian terrorism be plunged into the mire.—Mechveret Supplément Français, French organ of the CUP, 1905
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Bustanov, Alfrid. "Ссора по-исламски: жалобы и анонимки советских мусульман." Islamology 7, no. 2 (December 31, 2017): 127. http://dx.doi.org/10.24848/islmlg.07.2.07.
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This article introduces a series of semi-offcial correspondence between ‘Abd al-Bari Isaev, an imam in Leningrad, and Shakir Khialetdinov, then mufti of the European part of the USSR. To contextualize these precious sources stemming from several private archives, which have only recently been opened for research, I bring more examples on the ways how did religious authorities of the Soviet times quarrel on the issues of power. In fact, as I argue, these multiple quarrels in prose and poetry represent an intriguing case of appropriating both Soviet administrative and Muslim ethical styles of argumentation. The state was always there and Muslim authorities tried hard to use this factor in their inner quarrels by speaking the language of dominant discourse, thus directly borrowing terminology and word constructions from the secular denouncements and linking arguments with the Soviet civil code. At the same time, even in the late Socialist era engagement with the main sources of Islam, i.e. the Qur’an and the Sunna, was another prominent tool in fighting political enemies. This is why we often see quotations from the holy books, referring to the ethical models of Islam. The latter tactics was nothing new to Islamic tradition, especially when the authors tried their pen in poetical fence. What is striking though is that this literary activity and fight over resources was going on in late Socialist Russia, in Arabic-script, long before banned from the public usage by the government.
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Marek, Pavel. "K reflexi pastýřského listu slovenských biskupů z roku 1924 Československou stranou národně socialistickou." Kultúrne dejiny 14, Supplement (2023): 122–46. http://dx.doi.org/10.54937/kd.2023.14.supp.122-146.
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The Slovak and Subcarpathian Ruthenia bishops of the Catholic and Greek Catholic Churches published a pastoral letter in November 1924 to respond to the fact that some members of these churches were members of communist, socialist or progressive organizations that rejected belief in God, criticizing the churches from atheistic positions and striving to create a secular society. The socialists, in an effort to expand their membership and electorate, went so far as to formally present themselves with Christian symbolism, which was supposed to deceive Catholics in a difficult social position and attract them to their ranks. The bishops reflected on this fact and, through the Pastoral Letter, explained to the members of their churches the destructiveness of socialist and progressive theories and recommended that they leave anti-Catholic organizations. Those Catholics who deliberately failed to take their teachings and warnings into account had to expect that the church would not administer certain sacraments to them. The publication of the Pastoral Letter provoked a fierce reaction in socialist and progressive circles as an attack against the state, its constitution and laws, the government and the democratic system that threatened the very existence of the Republic. The Pastoral Letter and its authors, the Catholic Church, the Holy See and Czech and Slovak political Catholicism were violently attacked by journalists and it triggered a press affair. Subsequently, the question time of German Social Democrats in the Chamber of Deputies resulted in a government crisis solved not only by the government, parliament, and political parties, but also by the so-called Pětka (Committee of Five) as the supreme body of Czechoslovak politics. The search for a way out of the government crisis showed that the socialists, especially the Czechoslovak National Socialist Party, did not want to defend their own ideology in the case, but used the publication of the Letter to pressure the Czechoslovak People’s Party, which, as part of the government coalition and the Švehla government, hindered the solution of the issue of regulating the relationship between the state and the Catholic Church. They wanted to force a change in its attitude by acting tactically with the idea of a minority government without the participation of the Czechoslovak People’s Party. However, the Czechoslovak People’s Party’s leaders handled the difficult situation it found itself in due to pressure from its coalition partners and the Catholic Slovak People’s Party and the Prague radical wing of its own party formed around Rudolf Horský, thanks to the prudent policy of its chairman Jan Šrámek. Although it agreed to negotiate a regulation of the relationship between the state and the churches, it defended the membership of the Czechoslovak People’s Party in the governing coalition, agreed to prosecute only those priests who manifestly violated the law and defended the right of bishops to act independently in public within the limits of the law. The article analyses and evaluates the attitudes and behaviour of the Czechoslovak National Socialist Party in this case.
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Stanulewicz, Maksymilian. "Prawo własności w nauczaniu episkopatu II Rzeczypospolitej." Czasopismo Prawno-Historyczne 64, no. 1 (October 31, 2018): 67–88. http://dx.doi.org/10.14746/cph.2012.64.1.03.
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The attitudes of Polish Catholic Church hierarchs and the shaping of their views on the fundamental social and economic institutions of the Second Polish Republic were not free from the influence of the Church’s social teaching that developed at the turn of the20th century. One of the key issues that was widely deliberated was that of ownership. In spite of the fact that ownership was a major social institution, it had been for long neglected in the teaching of the Catholic Church in Poland. However, although ignored during the period of Poland’s partitions, once the country regained independence, land ownership issues became suddenly within the interest among Polish bishops, and increased greatly when the government put forward its proposals of reforms in agriculture. The most conservative views and attitudes on land property and the role of land ownership in the social and economic sphere were then activated and, despite the enlightened opinions of some leading Catholic priests in the period 1918-1939 who followed the teaching o f Pope Pius XI and advocated fair pay, fighting unemployment, working on social legislation, and the idea subsidiarity and corporate attitudes in economy, the majority o f the Polish Episcopate remained steadfast in their utterly conservative convictions, especially on the issue of Church property and its preservation. Thus, the opinions of the few Polish bishops (i.a. Teodor Kubin or Stanislaw Adamski) to the contrary were exceptional and isolated, particularly because even the Holy See treated them as too far advanced and modem.
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Marek, Pavel. "THE HISTORIOGRAPHY OF THE PASTORAL LETTER OF THE SLOVAK AND SUBCARPATHIAN RUTHENIA BISHOPS OF 1924." Scientific Herald of Uzhhorod University. Series: History, no. 1 (48) (June 11, 2023): 84–92. http://dx.doi.org/10.24144/2523-4498.1(48).2023.280273.
Full textAbstract:
The Slovak and Subcarpathian Ruthenia bishops of the Catholic and Greek Catholic Churches published a pastoral letter in November 1924 to respond to the fact that some members of these churches were members of communist, socialist, or progressive organizations that rejected belief in God, criticizing the churches from atheistic positions and striving to create a secular society. In an effort to expand their membership and electorate, the socialists went so far as to formally present themselves with Christian symbolism, which was supposed to deceive Catholics in a difficult social position and attract them to their ranks. The bishops reflected on this fact and, through the Pastoral Letter, explained to the members of their churches the destructiveness of socialist and progressive theories and recommended that they leave anti-Catholic organizations. Those Catholics who deliberately failed to take their teachings and warnings into account had to expect that the Church would not administer certain sacraments to them. The publication of the Pastoral Letter provoked a fierce reaction in socialist and progressive circles as an attack against the state, its constitution and laws, the government, and the democratic system that threatened the very existence of the Republic. The Pastoral Letter and its authors, the Catholic Church, the Holy See, and Czech and Slovak political Catholicism were violently attacked by journalists, triggering a press affair. Subsequently, the question time of German Social Democrats in the Chamber of Deputies resulted in a government crisis solved not only by the government, parliament, and political parties but also by the so-called Pětka (Committee of Five) as the supreme body of Czechoslovak politics. The search for a way out of the government crisis showed that the socialists, especially the Czechoslovak National Socialist Party, did not want to defend their own ideology in the case but used the publication of the Letter to pressure the Czechoslovak People’s Party, which, as part of the government coalition and the Švehla government, hindered the solution of the issue of regulating the relationship between the state and the Catholic Church. They wanted to force a change in its attitude by acting tactically with the idea of a minority government without the participation of the Czechoslovak People’s Party. However, the Czechoslovak People’s Party’s leaders handled the difficult situation it found itself in due to pressure from its coalition partners and the Catholic Slovak People’s Party and the Prague radical wing of its own party formed around Rudolf Horský, thanks to the prudent policy of its chairman Jan Šrámek. Although it agreed to negotiate a regulation of the relationship between the state and the churches, it defended the membership of the Czechoslovak People’s Party in the governing coalition, agreed to prosecute only those priests who manifestly violated the law, and defended the right of bishops to act independently in public within the limits of the law. This paper analyses and evaluates the current Slovak and Czech historical production on the topic of the Pastoral Letter, draws attention to the agreements and differences in the concept of the case individual authors presented, and indicates other possible research directions.
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Puspasari, Deny Aditya, and S. Sariffuddin. "PERAN GENDER DALAM PENINGKATAN KESEJAHTERAAN MASYARAKAT DESA WISATA COLO KABUPATEN KUDUS." Jurnal Tataloka 17, no. 4 (November 8, 2015): 223. http://dx.doi.org/10.14710/tataloka.17.4.223-230.
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<span style="font-size: 11.0pt; mso-bidi-font-size: 10.0pt; font-family: 'Amasis MT','serif'; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: minor-bidi; mso-ansi-language: EN-AU; mso-fareast-language: IN; mso-bidi-language: AR-SA;" lang="EN-AU">Development of Village tourism development model is initiated by the Ministry of tourism and Creative Economy for poverty in rural paved. It's what makes Holy County Government initiative to develop the village into a tourist village Colo based nature tourism. Sunan Muria with fame in Kudus, making the village a Colo is located in the mountains of Muria as one of the tourist destinations that continues to evolve. See this potential, the villagers do tourism management in non-governmental and informal communities through the establishment of supporting tourism, such as taxi, hawkers and street vendors. There is a unique phenomena that are contained in the village of Colo namely management of tours with gender roles. Gender roles are not only happening in the improvement of well-being. Be interesting to examined how gender roles towards the improvement of the welfare of the Community tourism village Colo? to answer that question, this research uses a quantitative approach through descriptive statistics methods. Data were collected through document review, interviews and questionnaire to 134 KK as respondents. The results showed that gender roles related to the improvement of the welfare of the community. There is a pattern of increasing well-being of informally through changes in livelihood and ultimately increase revenue.</span>
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Malik, Martoni Ira, Ida Ayu Dwi A. W. Putri, Jayusri Jayusri, Anggi Anggriani, I. Kadek Ago Budiarta, Lalu Indra P. P. Bayu, Baiq Nursepia, Ismi Fatihatul Qauliah, Nely Novilan Sari, and Nurdina Kamalia. "OPTIMALISASI PEMBERDAYAAN MASYARAKAT BERBASIS DIGITALISASI MARKETING SEBAGAI MEDIA PROMOSI UMKM TENUN PULAU MARINGKIK." Jurnal Wicara Desa 1, no. 1 (February 20, 2023): 12–25. http://dx.doi.org/10.29303/wicara.v1i1.2388.
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Kuliah Kerja Nyata (KKN) is a real manifestation of lecturers and students in implementing Tri Dharma Perguruan Tinggi specially the aspect of service. Through community service activities on Pulau Maringkik Village, synergy can be established between the University of Mataram and the people of Maringkik Island as a form of knowledge democracy. The purpose of this service is to provide an understanding to the community about optimizing the promotion of Maringkik Island weaving through a website and based on digital marketing in order to help the government and the local community to develop UMKM to support the village's economy, as well as address socio-economic issues in the region. Methods of implementing activities include (1) preparation of advocacy and preparation of proposals, (2) planning includes the activities of designing a website prototype and making an activity roadmap, (3) the implementation stage of the website creation program, website launching, and technical guidance on website management, (4) monitoring is carried out to ensure the spread of the website Maringik Island woven fabrics in the community, and (5) An evaluation was carried out to see the number of website visitors and the number of sales during the presence of the website. Apart from that, the KKN group is also involved in other activities, namely teaching the holy qur,an at the posko and TPQ, doing morning exercises, establishing a coastal study center, teaching at SD and SMP Satap Maringkik Island, studying with Maringkik Island children (reading, drawing, and telling stories, Clean Up Day, planting fruit seeds, teaching traditional dances, and mutual cooperation). The results of the activities above show that KKN-T activity has been able to answer some of the problems and needs of the people of Maringkik Island Village which are related to the potential beneficiaries of the village in several socio-economic and social-technological.