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1
Yarotskyi, Petro. "Pope Francis' innovative approach to solving the problems of marriage and family". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n. 18 (dicembre 2023): 20–23. http://dx.doi.org/10.52761/2522-1558.2023.18.3.
Testo completo
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Millar, Fergus. "Rome, Constantinople and the Near Eastern Church under Justinian: Two Synods of C.E. 536". Journal of Roman Studies 98 (novembre 2008): 62–82. http://dx.doi.org/10.3815/007543508786239102.
Testo completoAbstract (sommario):
This article surveys three important and interlinked aspects of Justinian's policy in his first decade: reconquest in the West; the establishment of a set of fundamental texts of Roman Law; and the achievement of unity of belief within the Church. In that context, it looks at the remarkable record preserved in Acta Conciliorum Oecumenicorum III, of five successive sessions of a synod held at Constantinople, and one synod in Jerusalem. Its purpose is both to illustrate contacts and influences across the Mediterranean and, more particularly, to bring out distinctive features of the Church in the Near Eastern provinces.
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Chia, Edmund. "Of Fork and Spoon or Fingers and Chopsticks: Interreligious Dialogue in Ecclesia in Asia". Horizons 28, n. 2 (2001): 294–306. http://dx.doi.org/10.1017/s0360966900009348.
Testo completoAbstract (sommario):
ABSTRACTThe Synod of Bishops for Asia which was held in Rome in April 1998 aroused much interest. The long awaited Post-Synodal Apostolic Exhortation, Ecclesia in Asia (EA), was finally released in November 1999. Its reception is the topic of the present article. At issue is the tension between the proclamation of Christ and interreligious dialogue in Asia. The Asian bishops are unanimous in upholding the importance of evangelization but have different understandings of how that should be carried out. Rome insists on the “one and only” way it knows. The present article looks at this dialogue between Rome and Asia.
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McKitterick, Rosamond. "The Church and the Law in the Early Middle Ages". Studies in Church History 56 (15 maggio 2020): 7–35. http://dx.doi.org/10.1017/stc.2019.2.
Testo completoAbstract (sommario):
Two case studies from eighth-century Rome, recorded in the early medieval history of the popes known as the Liber pontificalis, serve to introduce both the problems of the relations between secular or public and ecclesiastical or canon law in early medieval Rome and the development of early medieval canon law more generally. The Synod of Rome in 769 was convened by Pope Stephen III some months after his election in order to justify the deposition of his immediate predecessor, Pope Constantine II (767–8). Stephen's successor, Pope Hadrian, subsequently presided over a murder investigation involving Stephen's supporters. The murders and the legal process they precipitated form the bulk of the discussion. The article explores the immediate implications of both the murders and the convening of the Synod of Rome, together with the references to law-making and decree-giving by the pope embedded in the historical narrative of the Liber pontificalis, as well as the possible role of the Liber pontificalis itself in bolstering the imaginative and historical understanding of papal and synodal authority. The wider legal or procedural knowledge invoked and the development of both canon law and papal authority in the early Middle Ages are addressed. The general categories within which most scholars have been working hitherto mask the questions about the complicated and still insufficiently understood status and function of early medieval manuscript compilations of secular and canon law, and about the authority and applicability of the texts they contain.
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Senyk, Sophia. "De Unie van Brest (1596)". Het Christelijk Oosten 48, n. 1-2 (29 novembre 1996): 5–22. http://dx.doi.org/10.1163/29497663-0480102001.
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The Union of Brest In this article the origins of the Union of Brest are described. In the late sixteenth century union between the Ruthenian Church and the Roman Church was commonly discussed within the metropolitan province of Kiev. At the initiative of the Ruthenian Hierarchy this union was concluded in Rome, December 1595. Opposition, however, against the Union arose in the Ruthenian lands. This opposition was supported by C. Ostroz’kyj, who himself had been an advocate of the Union at first. The Synod of Brest ratified the Union in October 1596. An Anti-Synod met in Brest at the same time and condemned the Union. Reconciliation between the two rival parties proved impossible.
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Esders, Stefan. "Chindasvinth, the ‘Gothic disease’, and the Monothelite crisis". Millennium 16, n. 1 (21 ottobre 2019): 175–212. http://dx.doi.org/10.1515/mill-2019-0010.
Testo completoAbstract (sommario):
Abstract Taking up important observations made by L. A. García Moreno on King Chindasvinth’s involvement in the Monothelite crisis via connections to North Africa and to Rome, this article argues that a deep division within the Visigothic episcopate on the king’s policy should already be assumed for October 646, when Chindasvinth assembled the 7th Synod of Toledo. A new reading of the synod’s first canon, usually interpreted as a mere confirmation of Chindasvinth’s law on high treason of 641/2, proceeds from the observation that the synod’s decisions must be seen as a minory vote, given the fact that the synod was not attended by more than 30 bishops and several episcopal representatives, and that it lacked any attendance or support from the ecclesiastical provinces of Tarraconensis and Septimania. As is shown, fears were expressed at the synod somewhat shroudedly that numerous clerics of every rank could find a common cause with a foreign enemy beyond the frontiers and that, as a consequence, an infringement of the orthodox faith could result. This most likely referred to the clergy of Septimania and Aquitania, whose territories the Visigothic kingdom and the Frankish kingdom neighboured. This paper argues that Frankish Aquitania, being the south-western part of the Austrasian kingdom of the Merovingian king Sigibert III, never adopted the policy of Sigibert’s brother Clovis II, who assembled a synod of the episcopate of Neustria and Burgundy at Chalon-sur-Saône in support of Pope Martin’s condemnation of Monothelitism at the Lateran synod of 649. While it is not clear whether Sigibert prevented the Aquitanian clergy from attending the synod for religious reasons or for diplomatic considerations related to Constantinople, the division of both the Frankish and Visigothic episcopates over the issue of supporting the Lateran Council fostered a constellation in which treason could become a crime with strong religious overtones.
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Rozkrut, Tomasz. "Znaczenie instytucji Synodu Biskupów dla współczesnego Kościoła". Sympozjum 26, n. 1 (42) (giugno 2022): 33–54. http://dx.doi.org/10.4467/25443283sym.22.003.15817.
Testo completoAbstract (sommario):
Instytucja Synodu Biskupów została powołana do życia przez papieża Pawła VI w jego motu proprio Apostolica sollicitudo z 15 września 1965 roku. Sukcesywny obraz prawny instytucji został określony przez posoborowy Kodeks prawa kanonicznego z 1983 roku w kan. 342-348; opublikowane zostały także regulaminy Synodu Biskupów w latach 1966, 1969, 1971 oraz 2006. Można zatem powiedzieć, że wszyscy soborowi papieże, tj. św. Paweł VI, św. Jan Paweł II oraz Benedykt XVI, kształtowali obraz prawny oraz praktyczne funkcjonowanie instytucji Synodu Biskupów. Nie należy także pomijać bardzo ważnego faktu, że obecny papież Franciszek opublikował 15 września 2018 roku Konstytucję apostolską Episcopalis communio o Synodzie Biskupów. Do chwili obecnej odbyło się 28 zgromadzeń różnych zebrań instytucji Synodu Biskupów; przy czym należałoby do wskazanej grupy dodać jeszcze tzw. synod holenderski. Instytucja Synodu Biskupów jest szczególną oraz wyróżniającą się instytucją w Kościele posoborowym. Składa się na to wiele elementów, nie tylko regularność zwoływania zebrań Synodu Biskupów, ale także podejmowana oraz 34 ks. Tomasz Rozkrut analizowana problematyka synodalna, która dotyczyła różnych i ważnych zagadnień życia i funkcjonowania współczesnego Kościoła. W tym kontekście szczególnego podkreślenia wymaga wskazanie na naturę teologiczno- prawną instytucji, która sprawia, że mamy do czynienia z instytucją dynamiczną, kształtującą życie Kościoła posoborowego oraz swoją strukturą zachęcającą do zainteresowania się Synodem Biskupów zarówno na płaszczyźnie doktrynalnej, jak i tej faktycznej. Już samo zwołanie każdego zebrania Synodu Biskupów jest dużym wydarzeniem eklezjalnym, które angażuje nie tylko osobę biskupa rzymskiego, od którego zebranie Synodu Biskupów w sposób totalny zależy, oraz jednocześnie uczestników zgromadzonej instytucji, ale także w mniejszym lub większym wymiarze praktycznie cały Kościół – w szczególności episkopat – równolegle do wyodrębnionych etapów Synodu, tj. jego przygotowania, samych obrad zwołanego zgromadzenia oraz etapu posynodalnego, który związany jest z realizacją postanowień synodalnych. W tym nurcie należy także wymienić przesłania doktrynalne Synodów Biskupów wraz z ich propozycjami, które ukierunkowywały Magisterium biskupów rzymskich na obszary uznawane za konieczne jako przedmiot jego wypowiedzi, przede wszystkim przez publikowanie posynodalnych adhortacji apostolskich, które z kolei – mówiąc bardzo ogólnie – w wielu jego obszarach miały sukcesywny wpływ na codzienne życie Kościoła po II Soborze Watykańskim. Significance of Synod of Bishops for the present Church Institution of the Synod of Bishops was established by Pope Paul VI in his motu proprio Apostolica sollicitudo dated 15 September 1965. Successive legal image of the institution was defined by the Post-Conciliar Code of Canon Law of 1983, in can. 342-348. Also, in the years 1966, 1969, 1971, and 2006 there were published rules of the Synod of Bishops. Therefore, one may say that all Popes who ruled during councils, i.e. Paul VI, John Paul II, and Benedict XVI shaped the legal image and practical operation of the institution of the Synod of Bishops. One cannot also ignore a very important fact that on 15 September 2018 the present pope, Francis, pub35 Znaczenie instytucji Synodu Biskupów dla współczesnego Kościoła lished the Episcopalis communio apostolic constitution about the Synod of Bishops. Until now, there have been twenty-eight congregations of various meetings of the institution of the Synod of Bishops. However, the mentioned group should also be enlarged by so-called Dutch Synod. The institution of Synod of Bishops is a special and standing out institution in the Post-Conciliar Church. This is due to several elements, namely, not only the regular character of having meetings of the Synod of Bishops, but also the undertaken and analysed synodal problematic aspects that concerned various and important issues of life and functioning of the current Church. In this context, a special accent must be drawn to the indication of the theological and legal character of the institution that causes that we deal with a dynamic institution that shapes the life of the Post-Conciliar Church and by its structure encourages to have interest in the Synod of Bishops both on the doctrinal and factual level. Convening the Synod of Bishops is itself a major ecclesiastical event that engages not only the person of the Bishop of Rome, who is utterly responsible for its convention, but also the entire Church to a greater or lesser extent, and specifically the episcopate that is engaged in parallel in relation to the distincted stages of the Synod, i.e. its preparation, deliberations during the convened assembly, and the post-synodal stage that relates to fulfilment of synodal decisions. Considering this mainstream, one should also mention doctrinal messages of Synods of Bishops together with their propositions that directed the Magisterium of Bishops of Rome towards these areas that were considered a necessary aspect of their deliverance, essentially by publishing post-synodal apostolic exhortations which, in turn, very generally speaking had a successive influence on everyday life of the Church after the Second Vatican Council in many areas of the Church.
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Bond, H. Lawrence, Geerald Christianson e Thomas M. Izbicki. "Nicholas of Cusa: ‘On Presidential Authority in a General Council’". Church History 59, n. 1 (marzo 1990): 19–34. http://dx.doi.org/10.2307/3169083.
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In late 1433, after two years of intrigue and negotiations, Pope Eugenius IV agreed to acknowledge the legitimate existence of the Council of Basel. The recently crowned Emperor Sigismund had gone to Basel, and numberous clerics, including many cardinals, had abandoned the curia for the council. An obstreperous duke of Milan threatened the papal states “in the name of the holy synod,” and in May 1434 the populace of Rome rebelled, foreing the pope to flee down the Tiber.
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Lenčiš, Štefan. "Historické okolnosti súvisiace so zvolaním biskupskej synody v Kartágu v roku 251". Notitiae Historiae Ecclesiasticae 12, n. 2 (2023): 8–27. http://dx.doi.org/10.54937/nhe.2023.12.2.8-27.
Testo completoAbstract (sommario):
In the episcopal ministry of Cyprian of Carthage in 3rd-century Proconsular Africa, a synod of bishops was held in 251, convened in the aftermath of the persecution of Christians under the emperor Decius from 249-251. For a better understanding of this synod, it is important to know the historical circumstances surrounding the early Christian Church, the roles of episcopal synods, the rise of the schism, the persecution of Christians, those who denied their faith, the confessors, the martyrs, and so on. In no small measure, the collegiality of the bishops with one another and their relationship with the Bishop-Pope of Rome also became apparent in this period. Bishop Cyprian of Carthage, by his learning, his very active literary and pastoral work, became one of the most prominent figures of this period in North Africa, and he also became the first bishop to achieve the crown of martyrdom in Africa.
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Ohme, Heinz. "Die Kirche von Zypern im sogenannten monenergetisch-monotheletischen Streit des 7. Jh.s". Byzantinische Zeitschrift 113, n. 3 (1 agosto 2020): 933–80. http://dx.doi.org/10.1515/bz-2020-0041.
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AbstractThis essay examines the main sources on the attitude of the Church of Cyprus in the so-called monoenergetic-monotheletic dispute. It is shown that the Church of Cyprus was a loyal and active partner in Constantinople’s policy of reconciliation with the Antichalcedonian churches of the East. Cyprus was also, especially under Archbishop Arkadios (624/25-641/2), a place of exile for opponents of this reconciliation, and in 636 also the venue of an important synod which was attended by legates of almost the whole church. The resulting Ekthesis was approved also in Rome and Jerusalem. Even Maximos did not succeed, after 636, to influence the position of Arkadios through the Cypriot priest monk Marinos. His six letters to Marinos offer no evidence for a dyenergetic or dyotheletic position of the Church of Cyprus. A letter from 643, written by the successor of Arkadios, Sergios (642-655), clearly shows that there was until then no protest against the Constantinopolitan church policy in Cyprus in this time. This letter, which demonstrates the firm dyenergetic and dyotheletic position of the whole Church of Cyprus, was presented at the Lateran Synod of 649, but forged or completely rewritten for this Synod. Even after 643, there is no evidence for public dissent in the Church of Cyprus, nor should it actually be expected.
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Bevans, Stephen. "Pachamama Christianity: The Pan-Amazonian Synod and Indigenous Religious Identity". International Bulletin of Mission Research 48, n. 2 (aprile 2024): 239–47. http://dx.doi.org/10.1177/23969393231214480.
Testo completoAbstract (sommario):
In the early hours of the morning of October 21, 2019, two right-wing Catholic men broke into the church of Santa Maria in Traspontina, Rome. They stole four carved wooden statues of a naked pregnant woman that had been on display and used in a papal ceremony during the Pan-Amazonian Synod that was nearing its conclusion and threw them into the Tiber River. What was the meaning of these statues and the ceremony in the presence of the pope in which they appeared? Was this an example of syncretism, of dual religious belonging, or an exercise in what Pope Francis called “daring prudence” in terms of inculturation of the gospel? This article, the 2022 Louis J. Luzbetak Lecture at Catholic Theological Union, takes the incident of the theft of the statues and the controversy that followed as an opportunity to propose a more creative and bolder approach to the relationship between mission and culture.
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Dunn, Geoffrey D. "The ecclesiastical reorganisation of space and authority in late antique gaul: Zosimus' letter Multa contra (JK 334 = J3 740)". Journal of the Australian Early Medieval Association 12 (2016): 1–33. http://dx.doi.org/10.35253/jaema.2016.1.1.
Testo completoAbstract (sommario):
On 29 September 417 'Zosimus', bishop of Rome, wrote 'Epistula' 5 ('Multa contra' - JK 334 = J3 740) to the bishops of the Gallic provinces of Viennensis and Narbonensis Secunda. It followed a synod that had been held in Rome on 22 September to consider alleged violations by Proculus of Marseille of the hierarchical relationship between the churches of southern Gaul and the authority of metropolitan bishops over the other churches of their provinces. Episcopal authority was geographically defined and circumscribed by Roman provincial boundaries, with the bishop of a provincial capital having some authority over the other bishops of the province. What was to happen, though, when those boundaries changed or a new city within a province became capital? In a series of four letters (the others being 'Epistulae' 4 ['Cum aduersus' - JK 331 = J3 737], 6 ['Mirati admodum' - JK 332 = J3 738], and 7 [Quid de 'Proculi' - JK 333 = J3 739) written immediately after the synod, of which this letter is the last, Zosimus supported the claims of Patroclus, bishop of Arles, to be not only the metropolitan of Viennensis but, surprisingly, the sole metropolitan over several Roman provinces. This paper examines how authority within the late antique church was dependent upon spatial organisational arrangements and how temporal arguments could be advanced when such spatial arrangements did not suit the personal plans of some ambitious bishops. It further considers the religious conflict that arose over disputed areas of authority and the mechanism by which attempts were made at its resolution and how Zosimus' action contributed ultimately to a developing concept of papal primacy.
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Latoszek, Paweł. "Papiestwo a regnum piastowskie w latach ok. 965-973". Saeculum Christianum 24 (10 settembre 2018): 54–67. http://dx.doi.org/10.21697/sc.2017.24.6.
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The earliest mention of relations between the Holy See and Mieszko’s I country is the text found on the nonexistent Bolesław Chrobry’s tomb. This text speaks about sending young Bolesław Chrobry’s heir to Rome, which in usually idnetified with Mieszko’s son, possibly held as a German hostage in 973. The connection between the Holy See and Polish missionary bishop Jordan, who was directly answerable to the Pope, is seen as being problematic. Middle-aged sources tell us that Jordan was established as bishop in Mieszko’s I country in 968, but it is thought that he was ordained Bishop in 967. It is connected with the handing to Otto I, a sword that belonged to the Saxon rebel Wichmann the Younger. The author tries to connect the choosing of Jordan with the establishment of the archbishopric of Magdeburg. There is evidence that Jordan’s nomination happened during synod in Ravenna in April 967. During that synod, the organization of Church structures in Slavic countries was carried out. Because only the Pope could issue the license to prosylete the pagans, the author believes that relations were established before the baptism of Mieszko I.
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Bleiziffer, William A. "Canonical Considerations on the First Celebrated Synod in the Făgăraş Eparchy (1725)". Journal of Church History 2021, n. 2 (1 dicembre 2021): 3–22. http://dx.doi.org/10.24193/jch.2021.2.1.
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Abstract: Publication of the Papal Bull by Pope Innocent XIII Rationi Congruit, on 18 May 1721, by which the Făgăraş Eparchy was established, is a start and crucial point in the evolution of the Romanian Catholic Church United with Rome. This Bull, through the content and effects it created, - first of all by creating institutional stability, but also by connecting to European and modern culture - is the legal-canonical foundation of the Făgăraş Eparchy and the subsequent development of a Church that played a special role in the history of the Romanian people. The celebration of 300 years of that moment gives us the opportunity of a new review on this event and distributing some historical circumstances related to this pontifical approach, and a new analysis, even summary of the first Synod held in the new Eparchy of Făgăraş.
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Isichenko, Ihor. "The Polemical Impetus of a Far-Reaching Act". Rocznik Filozoficzny Ignatianum 28, n. 1 (29 giugno 2022): 89–118. http://dx.doi.org/10.35765/rfi.2022.2801.7.
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The aim of this article is to trace the influence of the polemical works of the Jesuit priest Piotr Skarga (1536–1612) on the religious life of Ukraine and on the Ukrainian culture of his era. The writings of Piotr Skarga, Stanislaw Orzechowski, Benedict Herbest, Herasym Smotrytsky, Ivan Vyshensky, and Hypatius Potius are the sources examined in the author’s scholarly study. Works about Skarga and his era by Józef Tretiak, Ludowik Piechnik, Janusz Tazbir, and Stanisław Cieślak, writings about interfaith polemics concern- ing the Union of Brest by Volodymyr Antonovych, Nikolaj Skabalanovich, Stepan Golubev, Vladimir Zavitnevich, Ivan Franko, Mykhailo Hrushevskyi, Kyrylo Studynskyi, Porfyriy Yaremenko, Ihor Mytsko, Borys Gudziak, Vitalii Shevchenko, Leonid Tymoshenko, and Ruslan Tkachuk, as well as courses in the history of Ukrainian literature are analyzed to comprehensively present Skarga’s impact on Ukrainian culture. A comparative methodol- ogy is applied. Skarga’s writing talent was brought out during his stay in Vilnius – one of the centers of Reformation movements in the Polish- Lithuanian Commonwealth, the residence of Kyiv Orthodox Metropolitans (1416–1795). The multi-confessionalism of Vilnius challenged Skarga. He wrote O jedności Kościoła Bożego (1577) – a book in which he expounds Tridentine ecclesiology, enumerating from his point of view heresies and schisms characteristic of the Orthodox East. He outlines the prospects of returning the Church of Kyiv to unity with the Apostolic See of Rome. In 1596 the Synod of Brest proclaimed union with the Catholic Church. Skarga was present at the synod as an observer and adviser. He pub- lished a documentary description of the synod’s proceedings – the book Synod Brzeski with an appendix – Obrona Synodu Brzeskiego (1597), which defends the canonical validity of the synod, adding a historical retrospec- tive to justify the need to overcome schism. These works became important catalysts in the development of the Ukrainian Greek Catholic Church, which proved its viability during the period of persecution and entered the post-communist era as a most creative spiritual force, combining the careful nurturing of local church tradition with the universality of the apostolic mission.
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Kovács, Péter. "Valerianus Bassianensis – A Pannonian bishop at the Council of Chalcedon?" Acta Archaeologica Academiae Scientiarum Hungaricae 73, n. 1 (3 giugno 2022): 51–55. http://dx.doi.org/10.1556/072.2022.00004.
Testo completoAbstract (sommario):
Abstract In his paper the author deals with the Acts of the Council of Chalcedon where a certain Valerian, the bishop of a settlement called Bassiana emerged several times. As he attended the synod of 448 at Constantinople as well, he lived in Constantinople most probably as refugee. Following E. Schwartz's correction, the author also comes to the conclusion that Valerian was mistakenly identified as the African bishop in the original Greek list and he was rather the bishop of the Pannonian Bassianae. He had to flee from his hometown to Constantinople because of the Hun occupation in 441 as his province already belonged to East Rome.
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Yarotskiy, Petro. "The new "evangelization of the church and the world" in a secular context". Ukrainian Religious Studies, n. 78 (31 maggio 2016): 100–107. http://dx.doi.org/10.32420/2016.78.663.
Testo completoAbstract (sommario):
In 2010-2012, on the pages of Catholic publications, there was literally an avalanche of articles entitled "The New Evangelization of Europe"; "Through the evangelization to overcome social and cultural inequalities in a globalized world"; "The Church must continuously renew its gospel mission"; "We need to look for new means of proclaiming the Gospel"; "The Gospel is the greatest power of the change of the world", etc. A special "Pontifical Council for New Evangelization" was created (September 21, 2010). In October 2012, a meeting of the Synod of Catholic Bishops took place in Rome to discuss the topic "New evangelization for the spread of the Christian faith"
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Barta, Cristian. "Significati ecclesiologici del martirio nella Chiesa Romena Unita con Roma, Greco-Cattolica, ai tempi del comunismo". DIALOG TEOLOGIC XXIV, n. 47 (1 giugno 2021): 62–77. http://dx.doi.org/10.53438/bowy3989.
Testo completoAbstract (sommario):
Ecclesiological significations of the martyrdom in the Romanian Church United with Rome, Greek-Catholic, during communism. This article is intended to analyze the martyrdom of the Romanian United Church to present its ecclesiological significations relevant not only for its own local ecclesiological reality but for the whole Catholic Church. The reflection we propose shall follow the theological implications of three aspects identifiable in the situation of the Romanian United Church during the communist persecution: the relationship between martyrdom, Eucharist and the Kingdom of God; the martyrdom of the entire Greek – Catholic synod of Bishops in Romania; the attempt to annihilate an entire local church of the Catholic Church.
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Dunn, Geoffrey D. "Zosimus' Synod of Rome in September 417 and his Letter to Westem Bishops (Cum aduersus)". Antiquité Tardive 23 (gennaio 2015): 395–405. http://dx.doi.org/10.1484/j.at.5.109391.
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Anashkin, Anton. "Epistle of Pope Zosimus to bishops of Galliae and Septem provinciae". St. Tikhons' University Review 114 (31 ottobre 2023): 107–18. http://dx.doi.org/10.15382/sturii2023114.107-118.
Testo completoAbstract (sommario):
The paper includes a publication of a Latin translation of the Epistle Placuit apostolicae of Pope Zosimus to the bishops appointed in the dioceses of Galliae (Northern Gaul) and of Septem Provinciae (Southern Gaul), as well as a historical commentary and an introductory article. At the beginning of the paper, the historical context of the Epistle is described, then its content is considered. The Epistle sheds light on the relationship between the see of Rome and the sees of churches of Gaul (primarily, the Church of Arelate). Placuit apostolicae was written in the early days of the pontificate of Pope Zosimus (March 22, 417), probably as a reaction to the appeal of Patroclus of Arles who wanted to expand his influence and jurisdiction over the province of Viennensis and neighboring provinces of the South Gallic diocese, which contradicted the decisions of the synod of Turin in 398. In his letter to the Gallic bishops, Pope Zosimus expresses support for Patroclus and confirms special rights of the see of Arles: the right of the metropolitan bishop of Arles to ordinate bishops in the provinces of Viennensis, Narbonnensis I and Narbonnensis II; the privilege of issuing to Gallic bishops special cover letters (formatae) and recognition of primacy of the metropolitan bishop of Arles in Gaul (although the latter is not said expressiss verbis, but is implied); transfer of some controversial parishes in favor of Arles. With the help of these decisions, Zosimus was able to strengthen the influence of the Roman see in Gaul. Realizing that administrative decisions alone are not enough to fulfill these aspirations, Zosimus substantiates the rights of the see of Arles by appealing to the authority of Saint Trophimus, who, according to the legend first set forth in the letter, founded the first episcopal see in the Gallic lands and became the first bishop of Arles. It follows from this that the bishop of Arles enjoys the advantage of power in the region as Trophimus' heir. Through this narrative, Zosimus defended the interests of the see of Rome, which had sent Trophimus to christianize Gaul, and in the letter he actually constituted a hierarchical connection between the Churches of Gaul and Rome, asserting for Patroclus the right to issue formatae. Trying to change the ecclesiastical and administrative structure of Southern Gaul, Zosimus delegitimizes the decisions of the synod of Gallic Bishops in Turin.
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Kyrtsonis, Marie-Christine, Theodoros P. Vassilakopoulos, Argyro Papadogiannis, Tatiana Tzenou, Maria N. Dimopoulou, Marina P. Siakantaris, Styliani I. Kokoris et al. "Serum Soluble Syndecan-1 Levels Correlate with Erythropoietin and Inversely with Hemoglobin Levels in Untreated Anaemic Myeloma Patients: Possible Role of Syndecan-1 in the Mechanisms of Chronic Anaemia." Blood 104, n. 11 (16 novembre 2004): 4882. http://dx.doi.org/10.1182/blood.v104.11.4882.4882.
Testo completoAbstract (sommario):
Abstract Impaired erythropoiesis with inappropriate erythropoietin (EPO) production is seen in about 40% of symptomatic multiple myeloma (MM) patients at diagnosis and worsens during terminal refractory disease. Up-regulation of proinflammatory and proapoptotic factors, namely TNF-alpha, INF-gamma, TGF-beta1, FAS-Ligand and TRAIL are involved in the pathogenesis of defective erythroid maturation. The involvement of these factors in the progression of MM has been studied and no correlation was found for TNF-alpha, INF-gamma and TGF-beta1, while it was shown that the up-regulation of FAS-L/TRAIL in MM cells contributes to MM aggressiveness. Increased soluble syndecan-1 (s-synd-1) serum levels have been shown to constitute an adverse prognostic factor for survival in MM. Furthermore at least 3 studies, including ours, also found a negative correlation of s-synd-1 levels with hemoglobin. The purpose of this study was to investigate the correlations between s-synd-1, hemoglobin (Hb), endogenous EPO levels and other parameters of disease in anaemic MM patients before any treatment including rHu-EPO administration. 41 MM patients (19 males and 22 females) with variable degree of anaemia (Hb <13.5 g/dl for men and <12.5 g/dlfor women) were studied. Median Hb was 10.5 g/dl (range 6.9–13.5); 32% had Hb below 10 g/dl. Median age was 68y. 7 patients had Durie and Salmon stage I, 21 stage II and 13 stage III. Serum EPO levels were determined by RIA and s-synd by ELISA (Diaclone Research, Besancon, France) in frozen sera of MM patients and 24 healthy individuals. Normal serum EPO levels range from 4.9 to 52 mU/ml in our laboratory. Median s-synd-1 was 36 ng/ml (9–75) in healthy individuals.The median value of EPO levels in MM patients was 40.1 mU/ml (7.2–313) and of s-synd-1 160 ng/ml (26–3500). Serum EPO levels correlated as expected with Hb (Spearman’s rho -0.223, p=0.14), creatinin (Spearman’s rho -0.32, p=0.04) but also with s-synd-1 (Spearman’s rho 0.33, p=0.03). Serum EPO did not correlate either with parameters reflecting disease mass such as beta2microglobulin (Spearman’s rho −0.19, p=0.90) and percentage of bone marrow infiltration (Spearman’s rho 0.118, p=0.48) or CRP (Spearman’s rho −0.189, p=0.29) that reflects proinflammatory cytokines’ activity. Our results in addition to the fact that s-synd-1 levels inversely correlate with Hb levels, suggest that s-synd-1 may be involved in the mechanisms leading to chronic anemia in multiple myeloma. Further studies are needed to confirm these findings.
22
Almeida, Antonio José de, e Marcos Roberto Almeida dos Santos. "À busca de ministros ordenados próprios com rosto amazônico. Discernir os “sinais dos tempos” e ouvir o que o “Espírito” diz à Igreja". Revista Eclesiástica Brasileira 79, n. 312 (18 giugno 2019): 119. http://dx.doi.org/10.29386/reb.v79i312.1817.
Testo completoAbstract (sommario):
O trabalho foi pensado em vista do Sínodo Especial para a Amazônia (Roma, 2019). A evangelização da Amazônia passou por várias etapas: período colonial, a partir da segunda década do século XVII, marcada sobretudo pela proposta dos jesuítas e a expulsão deles; a retomada da presença missionária junto às missões indígenas, no Império, a partir de 1840; a volta ou a chegada de missionários europeus, depois da proclamação da República, concretamente a partir do início do século XX, que resultou na criação das prelazias. O artigo valoriza as definições pastorais tomadas pela Igreja amazônica após o Vaticano II e Medellín, sobretudo o Documento Linhas Prioritárias da Pastoral da Amazônia (Santarém, 1972) e o documento Memória e Compromisso(Santarém, 2012). E termina, sugerindo as características consideradas fundamentais que deveriam ter os ministros ordenados para a região amazônica.Abstract:This work was written having in mind the Special Synod for the Amazon State (Rome 2019). The evangelization of the Amazon State went through various stages: during the colonial period starting on the second decade of the 17th century, characterized mainly by the Jesuits’ proposal and their expulsion; the renewal of the missionary presence near the natives’ missions, during the Empire, from 1840 onwards; the return and/or arrival of the European missionaries after the proclamation of the Republic, particularly from the beginning of the 20th century, a period that had as a result the creation of the dioceses. The article emphasizes the pastoral definitions adopted by the Amazonian Church after the councils Vatican II and Medellin, above all the document Priority Lines of the Amazonian Pastoral (Santarém, 1972) and the document Memory and Commitment (Santarém 2012). Finally, it suggests the essential characteristics that the ministers ordered for the Amazonian region should have.Keywords: Church in the Amazon; Panamazonic Synod; Formation of the clergy in Brazil; Ordained ministers.
23
Alzati, Cesare. "1721. Făgăraș. Considerazioni in margine". Studia Universitatis Babeș-Bolyai Theologia Catholica 67, n. 1-2 (30 dicembre 2022): 7–24. http://dx.doi.org/10.24193/theol.cath.2022.01.
Testo completoAbstract (sommario):
"1721. Făgăraș. Marginal considerations. With Stefan Báthory’s crowning in 1571, the headquarters of the Romanian Church in Transylvania was established by the will of the ruler in Alba Iulia, prince’s city. Based on this decision, a special institutional visibility was conferred on the hierarch and those who followed ""Romanam Videlicet Graecam Religionem"", which by their confession were to be excluded from participating in the political ruling of the principality. This central position of the Romanian Hierarch was not questioned even during the seventeenth century, which was marked by the strong pressures exerted on the Romanians and their Church by the Protestant Powers to get them on the reform side. At the end of that century, Transylvania has been taken out of the Turkish vasality by the Holy Roman Empire and between 1697-1701 the leader of the Romanian Church, Atanasie Anghel, joined the communion with the Church of Rome. After the Roman-Catholic episcopal seat was restored in Alba Iulia, Atanasie Anghel’s successor was driven away from the Capital and in 1721 his headquarters was set in Făgăraș, on the outskirts of Transylvania. Although since 1737 the Episcopal headquarters of the diocese has been transferred to Blaj (Little Rome), the indication of Făgăraș in the title has been preserved until today, and only from 1853 was the reference to Alba Iulia. The rank of Major Archeparchy now acquired by the Romanian United Church allows a redefinition of the Archeparchy’s title, which fully honors the extraordinary history of this church, whose origins lead us to the centuries of late antiquity when Christian Basilicae appeared in Pannonia and Illyricum, which in the sixteenth and seventeenth centuries facing the Protestant powers professed with courage their faith, and in 1697-1701 declared the Union with Rome, and which in the last century, facing the totalitarian atheocracy, kept loyal the Union of usque ad sanguinis effusionem. Keywords: United Romanian Church, Ecclesia Valachorum, Stefan Báthory, Alba Iulia, Synod, 1698, Kollonics Card. Lipót, Făgăraș, United Romanian Eparchy, Inochentie Micu Klein, Blaj, Major Archeparchy "
24
Bynum, Caroline Walker. "The Blood of Christ in the Later Middle Ages". Church History 71, n. 4 (dicembre 2002): 685–714. http://dx.doi.org/10.1017/s0009640700096268.
Testo completoAbstract (sommario):
In one of our earliest descriptions of meditation on the crucifix, Aelred of Rievaulx (d.1166) described the body on the cross, pierced by the soldier's lance, as food and urged the female recluses for whom he wrote not only to contemplate it but also to eat it in gladness: “Hasten, linger not, eat the honeycomb with your honey, drink your wine with your milk. The blood is changed into wine to inebriate you, the water into milk to nourish you.” Marsha Dutton, who has written so movingly of Cistercian piety, speaks of this as a eucharistic interpretation of the literal, physical reality of the crucifixion and points to the parallel with Berengar of Tours' oath at the synod of Rome in 1079: “The bread and wine which are placed on the altar … are changed substantially into the true and proper vivifying body and blood of Jesus Christ our Lord and after the consecration there are the true body of Christ which was born of the virgin … and the true blood of Christ which flowed from his side … in their real nature and true substance.”
25
Yarotskiy, Petro L. "Issues of marriage and family with regard in the context of woman’s innovative role in Catholic Church". Religious Freedom, n. 21 (21 dicembre 2018): 64–79. http://dx.doi.org/10.32420/rs.2018.21.1221.
Testo completoAbstract (sommario):
The article is based on the value of the human personality and the principle of mercy proposed by Pope Francis. It explores the threats to the modern functioning of the Catholic Church in the context of globalization and secularization of the issues of marriage and family that were submitted to discussion and decision-making by the Extraordinary Synod of the Catholic Church Bishops holding in 2014 – 2016 in Rome. The work of this Synod proved the conservatism and the lack of readiness of the synodal bishops to resolve the crisis situation with modern family which was assessed by Francis as a crisis of synodality and the bishops’ opposition to the modern Catholic Church reform. In order to overcome these negative factors Pope Francis decided to change in a categorical way the current salutation with the clergy's frames formation and processing of an innovative "theology of women" which would become a determining factor in the church’s reform and replace the modern formation of the conservative clergy.
The purpose of this study is to identify and characterize the causes and consequences of the modern family’s crisis from theological and religious points of view. As a result of this study it has been proved that cardinals and bishops of the Extraordinary Synod ambiguously and conservatively assess the complex problems of the modern family. And so they appeared to be unable to offer actual preventions to overcome this crisis.
The factors of the crisis state of the modern family are revealed and characterized in the further aspects:
during last 25 years (in the crossing of second and third millennia) the Catholic Church has lost from 15 up to 30 percent of its parishioners in many countries particularly in Europe and in Latin America;
in such circumstances according to Francis the issues of marriage and family are such issues that "disturb” the society and church" since the western ritual parishioners no longer accept church marriages, divorce and marry again outside the church (therefore the church does not recognize such marriages) in the consequence of thereof the exclusion of these people from the church takes place;
such form of marital intimate relationships as concubinage is constantly increasing (long-term extra-marital cohabitation with an unmarried woman) that is family status by "faith" not being the official marriage (in the words of people "without a stamp in the passport");
the number of families with mixed-confessional couples and with the problem of denominational education of children is constantly increasing;
homosexuality and same-sex marriages acquire legitimacy;
the natural conception and birth of children is replaced by surrogate motherhood.
Key words: marriage, family, human dignity, mercy, conservatism of the clergy, church reform, "theology of women".
26
Doyle, Peter. "Episcopal Authority and Clerical Democracy: Diocesan Synods in Liverpool in the 1850s". Recusant History 23, n. 3 (maggio 1997): 418–33. http://dx.doi.org/10.1017/s0034193200005781.
Testo completoAbstract (sommario):
When the new English bishops met at the first Provincial Council in 1852 they decided that they should each hold a diocesan synod before 1854 to promulgate the decrees of the Council, and thereafter annually. These diocesan synods have usually been written off by historians as being of little interest, merely reaffirming and applying Provincial decrees. While this may be true of much of synodal legislation, the importance of the synods went beyond their strictly legal function: they played a part in establishing episcopal authority and in impressing on the clergy that the restoration of the hierarchy had not been merely a palace revolution. Many of the English missionary clergy had felt let down by the Restoration of 1850: they had petitioned Rome for a canonical hierarchy to replace the vicars apostolic in the hope that the new bishops would be less arbitrary in their rule and that they themselves would have their rights confirmed; in this context they were particularly keen on their supposed right to be consulted by the bishops in a range of matters. The events described in this article, which occurred in the new diocese of Liverpool, were perhaps the last organised attempt to get some of those rights recognised.
27
Ford, Alan. "The Cost of Democracy: The Church of Ireland and Its Ritual Canons, 1871–1974". Church History 91, n. 3 (settembre 2022): 575–95. http://dx.doi.org/10.1017/s000964072200213x.
Testo completoAbstract (sommario):
In 1870, disestablishment suddenly turned the Church of Ireland from a state church into a democracy, governed by its “parliament,” the General Synod. The empowerment of the laity left it with a distinctive, indeed unique, feature among the churches of the Anglican communion—a set of disciplinary canons designed to exclude high-church ritualism from its worship. Passed in 1871, these canons, the most radical of which included a ban on the use of the cross, were used by evangelical pressure-groups to prosecute high-church clergy in the church courts. For the dominant low-church lay party, determined to defend the “Reformation heritage” of the Church of Ireland, they represented an essential bulwark against the threat of English high-church ritualism and a “slide towards Rome.” For many clergy and bishops, anxious to allow for a broader range of Anglican churchmanship, the canons unduly narrowed and impoverished the worship of the Church of Ireland. Because of the General Synod's majority voting mechanism, efforts to amend the canons proved fruitless. It was only in 1964 that the ban on the cross was removed, and not until 1974 that the canons as a whole were revised, ending over a hundred years of contention and division.
28
Saintin, Alexandre. "Poupault Christophe , À l’ombre des faisceaux : les voyages français dans l’Italie des chemises noires (1922-1943) , Rome, École française de Rome, « Histoire, archéologie, sciences sociales, 499 », 2014, 922 p., 40 €". Vingtième Siècle. Revue d'histoire N° 129, n. 1 (17 dicembre 2015): XXII. http://dx.doi.org/10.3917/ving.129.0201av.
Testo completo
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Schultz, Celia. "Fasti Sacerdotum: A Prosopography of Pagan, Jewish, and Christian Religious Officials in the City of Rome, 300 BC to AD 499". Journal of Religion in Europe 2, n. 3 (2009): 309–11. http://dx.doi.org/10.1163/187489109x12463420695029.
Testo completo
30
Dirle, Cornel. "The Particular Law of The Romanian Church United with Rome And the CCEO With Reference to Divine Cult And the Sacraments. Theological And Historical Premises (XVIIth-XVIIIth Centuries)". E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, n. 2 (1 novembre 2010): 136–47. http://dx.doi.org/10.2478/v10154-010-0012-8.
Testo completoAbstract (sommario):
The Particular Law of The Romanian Church United with Rome And the CCEO With Reference to Divine Cult And the Sacraments. Theological And Historical Premises (XVIIth-XVIIIth Centuries) This study is meant to contribute to the understanding of the theological and the historical premises that stood at the basis of the codification activity carried on by our regional synods at the end of the nineteenth century, premises that, though relatively remote from a historical point of view, are sufficiently actual when regarded from the perspective of theological conceptualisation. The issue remains open to a more thorough study of immediate premises, such as the analysis of the theological formation of a forerunner of the above-mentioned synods, the canonist Iosif Papp Szylagy, the specific formation of each member of the theological commissions of those regional church reunions, or the eventual synod debates. The discussion can also be circumscribed to an ampler discourse, for example that referring to the confessional or the ritual identity. Since the studies on inter-confessional relations (religious life, for instance), and those concerning the inter-religious relationships in Transylvania, produced in the last 15 years, have focused almost exclusively on the national-social-cultural-historical relevance of those relationships, we find it crucial to start completing the already existing corpus with the consideration of theological-historical aspects.
31
Zakharov, Georgy. "The relationship between the sees of Rome, Thessalonica and Constantinople in the context of the development of synodal institutions in the first half of the 5th century". St.Tikhons' University Review 104 (28 febbraio 2022): 27–37. http://dx.doi.org/10.15382/sturii2022104.27-37.
Testo completoAbstract (sommario):
This paper is devoted to the problem of the development of the church organization of the super-provincial level in the Balkan region and to the influence of the Roman and Constantinople Sees on this process. According to the author, the law of emperor Theodosius II, concerning church affairs in Illyricum (421), did not imply the liquidation of the vicariate of Thessalonica created by the Roman see and the transfer of this region to the jurisdiction of Constantinople. It was about endowing the Constantinopolitan see with the function of an alternative judicial instance (along with the see of Thessalonica), which was justified by the status of Constantinople as the New Rome. The protest of Pope Boniface I and the western emperor Honorius against this decision, apparently, led to the fact that the status quo remained in Illyricum. Nevertheless, this law was included in the Code of Theodosius. It is also possible that, along with the diocese of the Orient, Illyricum was meant as the sphere of implementation of the 9th and 17th canons of the Council of Chalcedon (451), which prescribe, in the case of litigation with the participation of the metropolitan, to apply for a trial to the exarch of the diocese or to the Constantinopolitan see. This rule, apparently, was associated with the existence in Constantinople of a "permanent synod", the organization of which did not require significant costs and efforts, in contrast to the synods of dioceses.
32
Razum, Ružica. "The Crisis of Adults and Its Implications for the Youth. A Theological-Pastoral Study within the Context of Croatia and the Roman Catholic Church Teaching". Verbum Vitae 42, n. 1 (27 marzo 2024): 159–76. http://dx.doi.org/10.31743/vv.16934.
Testo completoAbstract (sommario):
This article aims to show the connection between the current crisis of adults and the changes that can be observed in the level of religiosity/spirituality of today’s youth. The Roman Catholic Synod on Young People held in Rome highlighted the need to understand young people and their religiosity. Understanding and interpreting the religiosity, ecclesiasticism, and spirituality of today’s youth is necessary if we wish to answer their religious and spiritual questions properly. Nonetheless, this paper considers only one specific aspect of youth religiosity, that is, the connection between the world of adults, especially the crisis that has affected many of them, and the development of young people—especially of their spirituality/religiosity. The first part provides a basic outline of young people’s religiosity and their relationship to the Roman Catholic Church based on the research. The second part reflects on the crisis of intergenerational transmission of faith, critically evaluating the existing channels used for this purpose. The third part is a critical evaluation of some aspects of the life of adults, especially in light of the crisis that has affected adulthood. The last part, containing results and conclusion, emphasizes the necessity and importance of the formation of adults in the Roman Catholic Church. The research is based on a literature review, analysis of data obtained from research—carried out especially in the Republic of Croatia—as well as directions that come to us from the Roman Catholic Church documents.
33
Dudek, Jarosław. "Biskupi Dyrrachionu w strukturach patriarchatu Konstantynopola (VII-XI wiek)". Vox Patrum 58 (15 dicembre 2012): 221–36. http://dx.doi.org/10.31743/vp.4075.
Testo completoAbstract (sommario):
The Early Middle Ages brought grave losses to the Christian Churches in the East. It was only the patriarchate of Constantinople that managed to maintain its previous dignity. Starting form the end of the 7th century, one may notice the patriarchate activity in the western Balkans. That church substance, having survived barbarians invasion, was defined in the literature as „the bridge between the West and the East” and it became the subject matter of a rivalry with the papacy. The patriarchate of Constantinople, consistently supported by the emperors of the New Rome, gradually gained superiority in this field. A significant role in these changes was played by the attitude of the patriarchate towards the bishopric in Dyrrachion (at present Dürres in Albania). The majority of preserved written sources concerning this church centre was created in a defined relationship with projects pursued by some emperors and patriarchs. From this perspective, one may follow the evolution of the local bishopric status based on preserved registers of bishoprics subject to Constantinople (Notitiae episcopatuum Ecclesiae Constantinopolitane) as well as the lists of attendance of Dyrrachion’s metropolitan bishops at the Trullan Synod (692) and The Second Council of Nicaea (787). In the first case, it is possible to reconstruct the image of the mediaeval Dyrrachion metropolis clearly referring to the ancient church traditions of the New and Old Epirus (Epirus Vetus i Epirus Nova). However, the second preserved source data collection underlines quite high status of the bishops of Dyrrachion at synods and councils, which reflects their growing position (in comparison with Thessaloniki, Corinth or Athens) in the organization structures of the patriarchate of Constantinople.
34
Apenko, Mikhail. "The Sais Inscription. Translation and Commentary". ISTORIYA 14, n. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840024924-5.
Testo completoAbstract (sommario):
The article presents a Russian translation of an important epigraphic evidence of the Hellenistic Egypt, the so-called Sais Inscription. The Sais Inscription was compiled in the Late Middle Egyptian language during the reign of Ptolemy II Philadelphus (285—246 BCE) in late 260s but was later transported to Rome. Only three fragments of an inscription exist to this date: A). Codex Ursinianus, fol. 6 ro — redrawing of a part of the inscription made in 16th century, B). a fragment of a stela at the National Archaeological Museum of Naples (No. 1034) and C). a large fragment of a stela at the Musée du Louvre (No C 123). The available fragments make it possible to reconstruct the first eleven columns of the text which was probably longer. These fragments allowed Chr. Thiers to publish the reconstructed inscription in 2001. The present publication is largely based on this reconstruction and aims to clarify some disputed passages of the text and to provide its new commentary. It is necessary to note the importance of the text for the researchers of Hellenistic Egypt. It provides the information on the nature and the peculiarities of interaction between Ptolemy II Philadelphus and the Egyptian elite. The text describes the gathering of its members at Sais organized by the king in order to bring the statue of Arsinoe II to Sais. According to a number of researchers, this might be an early case or a prototype of a synod, a special gathering of the Egyptian priesthood intended to discuss and to decide important issues in the development of the Ptolemaic dynastic cult.
35
Doroszkiewicz, Warsonofiusz. "Grecki mnich Teodor pierwszym Prymasem Anglii". Elpis 12 (2010): 177–94. http://dx.doi.org/10.15290/elpis.2010.12.11.
Testo completoAbstract (sommario):
The theological climate of the young Church of anglo-Saxon Christians was determined by Irish and Welsh monks maintaining the tradition of the Egyptian desert. The angles and Saxons had a particular vision of the natural world, of the eternal world, a particular comprehension of sin and repentance. rome in its missionary work used them to attach the British Christians the see of St Peter. Britain had no original link with the culture and tradition of the classical Church. It has been particularly established and enforced in VII and VIII, when England received a great dose of classical learning and theology due to the activity of archbishop of Canterbury Theodore and monk Hadrian. The formerly Greek monk Theodore – well learned in the Holy Scripture as well as Greek and Latin classics – was named the archbishop of Canterbury by pope Vitalian under the condition that he should not introduce any typically Greek customs. Theodore named Hadrian the abbot of the Canterbury monastery of St Peter. There and in york young English could pursue classical studies of the Holy Scriptures, poetry, philosophy, mathematics, astronomy, etc. It resulted in significant literary development in Britain, of which venerable Bede is an example.Theodore introduced in Canterbury proto-byzantine canonical law, during two famous synods established doctrinal and ecclesiastical foundations of English Christianity based on ancient orthodox tradition of Eastern part of the mediterranean region. at the Synod of Hatfield, with the other bishops, Theodore confirmed the Nicean Creed, five former ecumenical councils and the generally accepted Church Fathers. They worked also on practical church unity, that is established: common date of Easter with other parts of Christian world, non-intervention of bishops in other dioceses, canonical laws regulating the attitude of bishops towards monastic communities and the decrees against monophysis monks coming from Persia.
36
Isichenko, Ihor. "„Ксьондзи-єзуїти” в унійному проєкті та романтичному міті". Studia Polsko-Ukraińskie 9 (18 luglio 2022): 39–53. http://dx.doi.org/10.31338/2451-2958spu.9.2.
Testo completoAbstract (sommario):
The reception of relations between the Orthodox and Catholic Churches by the Ukrainian national consciousness was largely formed by a romantic myth. It appeared in the works by Taras Shevchenko, in the documents of the the Brotherhood of Saints Cyril and Methodius. According to this myth, the Church Union of Brest (1596) was the result of the colonial policy of the Polish government and the intrigues of the Jesuit priests. In fact, the influence of the royal administration on the religious life of the inhabitants of the Polish-Lithuanian state was extremely limited. „Henrician Articles” of 1573 forced the king to adhere to religious tolerance and to recognize the nobility’s right to free choice of religion. The Roman Catholic clergy, for the most part, did not want to grant Christians the Eastern rite of parity. The Society of Jesus, which formed a separate province in the Polish-Lithuanian Commonwealth in 1574, was guided not by political but by religious motives. Benedict Herbest (1531–1598) already in his work „Wypisanie drogi” („The Desribing of The Way”, 1566) discusses the prospect of restoring unity with the Orthodox Ruthenians. In the book „Wiary Kościołu Rzymskiego wywody” („The Arguments of the Roman Church’ Belief”) he explains Ruthenia’s departure from unity with Rome by lack of education and low religious consciousness. Piotr Skarga (1536–1612) wrote the book „O jedności Kościoła Bożego” („About the God’s Church’s Unity”, 1577), when he had not great authority in the Church and when he was little known in society. At the Brest synod in 1596 Skarga was not a participant and organizer, but only an observer and chronicler. Both Herbest and Skarga were only inflammatory polemicists who responded to the challenge of the Reform by calling for the consolidation of the Church in a single organism. The romantic myth is refuted by a closer acquaintance with their works and life experience.
37
Davids, A. "Op de Troon van Het Kruis". Het Christelijk Oosten 44, n. 2 (7 aprile 1992): 73–87. http://dx.doi.org/10.1163/29497663-04402001.
Testo completoAbstract (sommario):
On the throne of the cross Dimitrios I, Ecumenical Patriarch of Constantinople (1972-1991) His All Holiness Dimitrios I, Archbishop of Constantinople, New Rome, and Ecumenical Patriarch, died in Istanbul on the 2d of October 1991 after a heart attack. Dimitrios Papadopoulos, born in 1914 near Istanbul, studied at the Theological School at Chalki. After having spent a year in Northern Greece, he was ordained priest and looked after the parish in Feriköy at Istanbul. From 1945 to 1950 he organized the Greek Orthodox community in Teheran. Called back by patriarch Athenagoras I, he soon became auxiliary bishop of Istanbul. In 1972 he was appointed as metropolitan of Imbros and Tenedos, one of the four eparchies near Istanbul. After Athenagoras’ death he was unexpectedly and against his own will elected as ecumenical patriarch, while the Turkish authorities had refused the candidacy of other, more prominent members of the Holy Synod. Dimitrios I continued and developped the work of his predecessor: with the preparation of the panorthodox council; with his „dialogue of truth” (instead of the former „dialogue of love”) with the Roman Catholic Church; with his collaboration with the World Council of Churches. Progress certainly has been made, but no final goal has been achieved. A panorthodox council is still not in view. The "dialogue of truth" is hampered by Roman Catholic proselytism in Eastern Europe. The World Council of Churches has departed too much from its „base”. In the last years of his life Dimitrios could visit the Orthodox churches abroad, including the patriarchate of Moscow, as well as the Vatican, Canterbury and Geneva. In the U .S.A. he spoke to the United Nations. Thus he became an internationally well-known spiritual Orthodox leader. In the meantime he had to cope with extremist Turkish aggressivity at home. Dimitrios I was a humble successor of St. Andrew on, as he called it, „the throne of the cross”.
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Bazemore, Georgia Bonny. "Édition holistique des textes chypro-minoens. By Jean-Pierre Olivier, with the collaboration of Frieda Vandenabeele. Biblioteca di « Pasiphae» VI. Rome: Fabrizio Serra Editore, 2007. Pp. 499. € 440 (cloth), € 220 (paperback)." Journal of Near Eastern Studies 70, n. 2 (ottobre 2011): 304–6. http://dx.doi.org/10.1086/661047.
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Курмояров, Иоанн. "The Strategy of Eastern Expansion of the Ukrainian Greek Catholic Church". Праксис, n. 1(3) (15 giugno 2020): 63–78. http://dx.doi.org/10.31802/2658-6517-2020-1-3-63-78.
Testo completoAbstract (sommario):
После распада СССР Украина оказалась в самом центре глобальных геополитических процессов, в результате которых все стали свидетелями обострившегося противостояния между западной и восточно-европейской цивилизациями. Противостояния, которые продолжаются уже не одно столетие. Одним из главных участников этого процесса является Украинская греко-католическая церковь, которая изначально создавалась, а впоследствии использовалась, как таран, применяемый Ватиканом для своего продвижения на Восток. С одной стороны, в Гаванской декларации Святейший Патриарх Московский и всея Руси Кирилл и Папа римский Франциск согласились, что недопустимо использовать неподобающие средства для принуждения верующих к переходу из одной Церкви в другую, пренебрегая их религиозной свободой и их собственными традициями, а также что метод «униатизма» прежних веков, предполагающий приведение одной общины в единство с другой путем ее отрыва от своей Церкви, не является путем к восстановлению единства. С другой стороны, на канонической территории Украинской Православной Церкви на Востоке Украины уже появляются форпосты католичества - новые храмы общины УГКЦ. В сентябре 2019 г. в Риме прошло очередное заседание синода УКГЦ. After the collapse of the USSR, Ukraine found itself at the very center of global geopolitical processes, as a result of which everyone witnessed an escalated confrontation between Western and East European civilizations. Confrontations that have been going on for centuries. One of the main participants in this process is the Ukrainian Greek Catholic Church, which was originally created, and subsequently used by the Vatican to advance to the East. On the one hand, in the Havana Declaration, His Holiness Patriarch of Moscow and All Russia Cyril and Pope Francis agreed that it is unacceptable to use inappropriate means to force believers to move from one Church to another, neglecting their religious freedom and their own traditions, and that the method «Uniatism» of previous centuries, which implies bringing one community into unity with another by separating it from its Church, is not a way to restore unity. On the other hand, Catholic outposts - new churches of the UGCC community - are already appearing on the canonical territory of the Ukrainian Orthodox Church in eastern Ukraine. In September 2019, in Rome, was held the another meeting of the Synod of the UGCC.
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Sims Williams, Patrick. "St Wilfrid and two charters dated AD 676 and 680". Journal of Ecclesiastical History 39, n. 2 (aprile 1988): 163–83. http://dx.doi.org/10.1017/s0022046900020649.
Testo completoAbstract (sommario):
No original Anglo-Saxon charter bearing an AD date earlier than 736 is extant, which seems to suit the traditional view that dating by the Era of the Incarnation, as opposed to the indiction or regnal years, was due to its popularisation by Bede's treatise De temponim ratione and his Historia ecclesiastica. ‘Consequently,’ in R. L. Poole's words, ‘not a few Anglo-Saxon charters which contain the date from the Incarnation have been condemned as spurious or corrupt.’ He then added that ‘there seems, however, to be no reason to suppose that the adoption of this era was originated by the treatise of Bede’, maintaining that it is ‘much more likely’ that it was derived from the Easter Tables of Dionysius Exiguus, arguing on the basis of the accounts of St Wilfrid's instruction at Rome and his speech at the Synod of Whitby in 664, that the saint championed the use of the Dionysian computation. Kenneth Harrison has shown how likely this is on various grounds. These include a defence of four charters bearing AD dates in the seventh century and arguably connected with Wilfrid. Harrison's case has been accepted by Nicholas Brooks, though not by Anton Scharer, and Harrison later brought two more charters into the discussion. The earliest of Harrison's charters, the foundation charter of Bath, dated AD 676 and attested by Wilfrid, and a charter concerning Ripple, Worcestershire, dated AD 680, will be discussed in detail below. Three others, all attested by Wilfrid, belong to the group of charters which Anton Scharer and Patrick Wormald associate with Eorcenwald, bishop of London, who also attests: Casdwalla of Wessex's grant of Farnham, Surrey, dated (problematically)AD 688, Eorcenwald's grant of Battersea, Surrey, dated AD 693, and his charter for Barking monastery, in which his visit to Rome is dated (again problematically) to AD 677. It is entirely possible that Wilfrid was responsible for the inclusion of the annus Domini in these charters, even if their actual drafting was done by Eorcenwald or one of his circle; the absence of the annus Domini from the other credible ‘Eorcenwald’ charters is significant. (Eorcenwald attests the Bath foundation charter, but so does Wilfrid.) Harrison's remaining charter is Æthelred of Mercia's confirmation of a grant in Thanet to the Kentish abbess Æbbe, dated AD 691 in the best manuscript.6 Significantly, this is the only one of the thirteen charters between 675 and 737 in Elmham's Historia Monasterii S. Augustini Cantuariensis to bear an AD date. Wilfrid does not attest — the confirmation carries no witness list — but Brooks comments that, of the four charters originally discussed by Harrison (Birch, Cartularium Saxonicum, nos 42, 43, 51 and 72), only BCS 42 [the Thanet charter] has no evident connection with Wilfrid. Yet it shows Wilfrid's friend and protector, King Æthelred of Mercia, intervening in Kent by force in January 6gi (‘dum ille infirmaverat terram nostram’) at a time when the see of Canterbury was vacant. Wilfrid was by this time again running into difficulties with the Northumbrian king, and his biographer claims that he had been offered the succession to the see of Canterbury by Archbishop Theodore himself.
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North, John. "J. RÜPKE (ED.), FASTI SACERDOTUM: A PROSOPOGRAPHY OF PAGAN, JEWISH AND CHRISTIAN RELIGIOUS OFFICIALS IN THE CITY OF ROME, 300 BC to AD 499. Oxford: Oxford University Press, 2008. Pp. viii + 1107. isbn978019991137. £325.00." Journal of Roman Studies 102 (novembre 2012): 338–40. http://dx.doi.org/10.1017/s0075435812000342.
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Крамаровский, Марк Григорьевич, e Эмиль Исаевич Сейдалиев. "ОБОРОНИТЕЛЬНЫЕ СООРУЖЕНИЯ СРЕДНЕВЕКОВОГО СОЛХАТА (ИСТОРИКО-АРХЕОЛОГИЧЕСКИЙ КОММЕНТАРИЙ)". Археология Евразийских степей, n. 6 (20 dicembre 2020): 316–36. http://dx.doi.org/10.24852/2587-6112.2020.6.316.336.
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В 2009-2012 гг. Старокрымской археологической экспедицией Государственного Эрмитажа совместно с экспедицией Крымского инженерно-педагогического университета были проведены исследования на месте расположения оборонительных сооружений средневекового Солхата. На основе анализа письменных, картографических и археологических источников установлено, что формирование оборонительного пояса происходило в два этапа. Сначала в 1360-х гг. вокруг города были возведены оборонительный ров и вал. В последующем в 80-х гг. XIV в. были построены крепостные стены. Всего за период археологических исследований было раскопаны остатки трех крепостных башен и участки оборонительной стены. Башни и крепостная стена были разобраны в период нового и новейшего времени местным населением на строительные материалы и сохранились лишь фрагментарно на уровне нижних рядов кладок и в виде траншей под фундамент стены. Рядом с башней №2 было обнаружено размыкание крепостной стены и, вероятно, потайная калитка, защищенная башней. Публикуемые материалы расширяют современные представления о фортификации золотоордынского центра Крыма. Библиографические ссылки Бабаян Ф.С., Корхмазян Э.М. Армянские монастыри Сурб Хач и св. Степаноса близ города Старый Крым. Ереван, 2000. 83 с. Скржинская Е.Ч. Барбаро и Контарини о России. К истории итало-русских связей в XV в. Л.: Наука, 1971. 276 с. Григорьев А.П. Загадка крепостных стен Старого Крыма // Вестник Санкт-Петербургского университета. 2003. Сер. 2. Вып.4 (№26). С. 22−29. Дюбуа де Монпере Фредерик. Путешествие в Крым. T. 5–6 / Пер. Т.М. Фадеевой. Симферополь: Бизнес-Информ, 2009. 328 с. Кеппен П.И. Список известнейшим курганам России. СПб., 1837. 35 c. Крамаровский М.Г. Золотоордынская (Старокрымская) экспедиция // Экспедиции. Археология в Эрмитаже / Науч. ред. А.Ю. Алексеев, А.М. Бутягин. Санкт-Петербург: АО «Славия», 2014. С. 138−153. Крамаровский М.Г. Погребение беклярибека Мамая (?): археологические наблюдения и исторический контекст // Эрмитажные чтения памяти Б.Б. Пиотровского. СПб.: Изд-во ГЭ, 1996. С. 38−41. Крамаровский М.Г. Человек средневековой улицы. Золотая Орда, Византия, Италия. СПб.: Евразия, 2012. 496 с. Майко В.В., Куликов А.В., Бейлин Д.В. Земляные фортификационные сооружения средневекового Солхата // Таврические студии. Исторические науки. 2013. №1(4). С. 110−116. Охрана и изучение памятников истории и культуры в Крымской АССР: исследования и документы / Автор-сост. А.В. Хливнюк. Под ред. профессора А.А. Непомнящего. Симферополь, 2008. 240 с. Саргсян Т.Э. Армянские памятные записи XIV века о политической жизни в Крыму и строительной деятельности армян // Историческое наследие Крыма. 2004. №8. С. 148−157. Свод армянских памятных записей, относящихся к Крыму и сопредельным регионам (XIV-XV вв.) / Составление, русский перевод, введение и примечания Т.Э. Саргсян. Симферополь: СОНАТ, 2010. 312 с. Сейдалиев Э. Военное дело Золотой Орды // Золотая Орда в мировой истории / Отв. ред.: И. Миргалеев, Р. Хаутала. Казань: Институт истории им. Ш. Марджани АН РТ, 2016. С. 264−287. Смирнов В.Д. Археологическая экскурсия в Крым летом 1886 года // Непомнящий А.А. Подвижники крымоведения. Т.2: Taurica Orientalia / Биобиблиография крымоведения. Вып. 12. Симферополь: ОАО «Симферопольская городская типография», 2008. С. 499−528. Тункина И.В. Открытие Феодосии. Страницы археологического изучения Юго-Восточного Крыма и начальные этапы истории Феодосийского музея древностей. 1771-1871. К.: Болеро, 2011. 237 с. Хечумян В. Книга книг, М.: Сов. писатель, 1984. 416 с. Эвлия Челеби. Книга путешествия. Крым и сопредельные области (Извлечения из сочинения турецкого путешественника XVII века). Симферополь: «ДОЛЯ», 2008, 272 с. A Catalogue of the Armenian Manuscrits in the British Museum / Ed. by Conybeare, Frederick C. London: British Museum, 1913. Balard M. La Romanie Génoise (XIII e–début du XV e siècle) II. Rome: École Française de Rome; Genova: Societá Ligure di Storia Patria, 1987. 1007 p.
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Richardson, J. H. "Roman Religious Officials - (J.) Rüpke Fasti Sacerdotum. A Prosopography of Pagan, Jewish, and Christian Religious Officials in the City of Rome, 300 BC to AD 499. Biographies of Christian Officials by Anne Glock. Translated by David M.B. Richardson. Pp. x + 1107. Oxford: Oxford University Press, 2008 (first published 2005). Cased, £325. ISBN: 978-0-19-929113-7." Classical Review 59, n. 2 (15 settembre 2009): 550–52. http://dx.doi.org/10.1017/s0009840x0900105x.
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Navarro de la Fuente, Santiago. "Ultramontanismo, tradición y devoción. “El Día del Papa” durante la Guerra Civil". Vínculos de Historia Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, n. 11 (22 giugno 2022): 480–97. http://dx.doi.org/10.18239/vdh_2022.11.23.
Testo completoAbstract (sommario):
RESUMENEl “triunfo del ultramontanismo” durante la edad contemporánea ha marcado la evolución del catolicismo de los últimos siglos, otorgando al Papa un mayor control sobre una Iglesia que ha mirado a Roma con el propósito de plegarse a las formas y disposiciones del sucesor de San Pedro. En España, esta evolución fue acompañada tanto de la vinculación de la identidad católica con la nacional como de la división entre los católicos en razón de los diferentes programas políticos desde la irrupción del liberalismo. Ambos fenómenos influyeron decisivamente en la pugna interna habida en el bando sublevado por la orientación del Estado que saliese de la Guerra Civil (1936-1939).El presente trabajo aborda, de modo comparativo, la celebración del “Día del Papa” durante los años de la Guerra Civil en la zona franquista, analizando cómo la fiesta fue orientada para la movilización popular y para fomentar la imagen de la adhesión al pontífice tanto fuera como dentro de España, con fines propagandísticos y políticos anteriores a los piadosos. La exaltación de la veneración del Papa contrastó con el desigual acatamiento de sus orientaciones y con los recelos hacia su actitud respecto de los contendientes. Palabras clave: “Día del Papa”, Pio XI, Ildebrando Antoniutti, Isidro GomáTopónimos: España, Santa SedePeriodo: Guerra Civil ABSTRACTThe “success of Ultramontanism” during the contemporary era has marked the evolution of Catholicism over the last few centuries, granting the Pope greater control over a Church looking to Rome with a view to submitting to the methods and the provisions of the heir of Saint Peter. In Spain, this evolution was accompanied by both the bond between Catholic and National identities and the division among Catholics over the different political agendas presented since the emergence of liberalism. Both phenomena had a decisive influence upon the internal struggle within the rebel faction with regard to the direction to be taken by the state in the wake of the Spanish Civil War (1936-1939).This work shows how the celebration of “Pope’s day” in the Francoist zone during the Spanish Civil War was not so much an expression of faith as a political and propaganda gesture to demonstrate support for the Pope within and beyond Spain. The call for exaltation of the Pope contrasted with unequal observance of his instructions and distrust of his attitude towards the warring parties. Keywords: “Pope’s day”, Pius XI, Ildebrando Antoniutti, Isidro Goma.Place names: Spain, Holy SeePeriod: Spanish Civil War REFERENCIASÁlvarez Bolado, A., Para ganar la guerra, para ganar la paz, Madrid, Pontificia Universidad de Comillas, 1995.Álvarez Junco, J., Mater Dolorosa. La idea de España en el siglo XIX, Madrid, Taurus, 2001.Andrés-Gallego, J. y Pazos, A. M., La Iglesia en la España contemporánea/2 1936-1999, Madrid, Ediciones Encuentro, 1999.— (eds.), Archivo Gomá. Documentos de la Guerra Civil. Febrero de 1937, vol. 3, Madrid, CSIC, 2002.— Archivo Gomá. Documentos de la Guerra Civil. Enero-Marzo de 1938, vol. 9, Madrid, CSIC, 2006.— Archivo Gomá. Documentos de la Guerra Civil. Enero-Marzo de 1939, vol. 13, Madrid, CSIC, 2010.Aubert, R., “Situación de la Santa Sede”, en Manual de historia de la Iglesia, vol. VII, Barcelona, Editorial Herder, 1978, pp. 196-209.Botti, A., “Iglesia y totalitarismo. El caso español (1936-1939), Historia y Política, 28, (2012), pp. 31-55.Dionisio Vivas, M. A., Por Dios y la Patria. El cardenal Gomá y la construcción de la España Nacional, Toledo, Instituto teológico San Ildefonso, 2015.Fattorini, E., Pio XI, Hitler e Mussolini. La solitudine di un papa, Torino, Giulio Einaudi editore, 2007.Fazio, M., Historia de las ideas políticas contemporáneas. Una lectura del proceso de secularización, Madrid, Rialp, 2007.Laboa Gallego, J. M., Historia de los Papas. Entre el reino de Dios y las pasiones terrenales, Madrid, La Esfera de los libros, 2005.Martínez Sánchez, S., “The Spanish bishops and nazism during the Spanish Civil War”, The Catholic Historial Review, 99, (2013), pp. 499-530.Montero, F., El Movimiento Católico en España, Salamanca, Eudema, 1993.Navarro De La Fuente, S., “República, religión y libertad: la Iglesia y el Frente Popular, Historia y Política, 41, (2019), pp. 123-151.— La Santa Sede y la Guerra Civil. Los representantes del Papa en la España en conflicto (1936-1938), Sevilla, Editorial de la Universidad de Sevilla, 2019.Orlandis, J., Historia de las instituciones de la Iglesia Católica, Pamplona, Eunsa, 2003.Raguer, H., La pólvora y el incienso. La Iglesia y la Guerra Civil española (1936-1939), Ediciones Península, Barcelona, 2001.Rahner, K., Tolerancia, libertad y manipulación, Barcelona. Editorial Herder, 1978.Redondo, G., Historia de la Iglesia en España 1931-1939. Tomo II. La Guerra Civil (1936-1939), Madrid, Rialp, 1993.Rodríguez Aisa, M. L., El cardenal Gomá y la guerra de España. Aspectos de la gestión pública del primado 1936-1939, Madrid, Instituto Enrique Florez CSIC, 1981.Salomón Chéliz, M. P., “Entre el insurreccionalismo y el posibilismo: las culturas políticas del catolicismo español (1875-1936)” en Historia de las culturas políticas en España y América Latina. Volumen III. La Restauración y la República 1874-1936, Madrid y Zaragoza, Marcial Pons y Prensas de la Universidad de Zaragoza, 2015, pp. 315-344.
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Stevens, Susan T. "Of martyrs and mosaics: two Early Christian churches at Sidi Jdidi (Aradi) and Henchir Chigarnia (Uppenna) - AÏCHA BEN ABED-BEN KHADER, MICHEL FIXOT, MICHEL BONIFAY et SYLVESTRE ROUCOLE, SIDI JDIDI I. LA BASILIQUE SUD (Collection de l'École française de Rome 339, 2004) . Pp. xiv + 394, 195 figs., of which 13 in colour, 6 pls. ISBN 2-7283-0684-2. EUR. 95. - DOMINIQUE RAYNAL, ARCHÉOLOGIE ET HISTOIRE DE L'ÉGLISE D'AFRIQUE. UPPENNA (Collection Tempus, Presses universitaires du Mirail, Toulouse2005) vol. I. LES FOUILLES 1904-1907. Pp. 306, 57 figs., folding plan. ISBN 2-85816-806-7. EUR. 23; vol. II. MOSAÏQUES FUNÉRAIRES ET MÉMOIRE DES MARTYRS. Pp. xii + 855 (356 on CD, 499 printed text), 475 figs., of which 274 on CD, 7 folding plans in pocket. ISBN 2-85816-807-5. EUR. 35." Journal of Roman Archaeology 20 (2007): 689–96. http://dx.doi.org/10.1017/s1047759400006188.
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McCASHEN, GRAYDEN. "Liberius, Athanasius and the Roman Synod". Journal of Ecclesiastical History, 11 agosto 2022, 1–17. http://dx.doi.org/10.1017/s0022046922000446.
Testo completoAbstract (sommario):
Liberius of Rome is often portrayed as Athanasius’ strongest ally in the Latin West. His support for Athanasius is said to have begun by the end of his first year in office, when a synod in Rome accepted an Egyptian council's vindication of Athanasius against an Eastern council's excommunication. This article argues that the Roman synod did not ratify the Egyptian council's decisions but rather called for an appeals trial. In so doing Liberius did not defend Athanasius but preserved what he saw as the traditional duties and authority of the Roman see in matters of ecclesiastical discipline.
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Iheanacho, Valentine Ugochukwu. "“Africans and Christians”: Transitioning from Missionary-Guided to a Self-Determining Local Church". Studia Historiae Ecclesiasticae, 21 giugno 2024. http://dx.doi.org/10.25159/2412-4265/15842.
Testo completoAbstract (sommario):
Pope Paul VI (1963–1978), in his homily on 31 July 1969 at the closing Mass of his pastoral visit in Kampala (Uganda), told the gathered faithful that his main mission was to foster what they already were: “Africans and Christians.” Lurking behind that papal assertion was the fear that Christianity might fade away in sub-Saharan Africa after attaining political independence. That fear came close to becoming a reality in Guinea when Sékou Touré, the country’s post-independent president, experimented with Marxist ideology by expelling foreign missionaries and even imprisoned the first Guinean-born bishop. As it turned out, the Guinean experiment became one of the few rare exceptions. The post-missionary Catholic Church in Africa is believed to have started its trajectory of growth and transition in the 1970s. In terms of a continent-wide consciousness as a local church, the 1974 Synod of Bishops in Rome allowed African bishops to come together to assess the situation of their local church and its post-missionary future. Their continental body, the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), gave them the platform to speak in unison. Using the historical narrative approach, this research demonstrates the historical/transitional curves of Catholicism in sub-Saharan Africa in the last fifty years. Its point of reference is the 1974 Synod in Rome, whose fiftieth anniversary of convocation is in October 2024.
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Sevastyanova, Svetlana. "Ancient Heritage in the History of the Synod by Paisius Ligarides, Metropolitan of Gaza: Dedication to the Russian Tsar". Quaestio Rossica 11, n. 4 (21 dicembre 2023). http://dx.doi.org/10.15826/qr.2023.4.855.
Testo completoAbstract (sommario):
The History of the Synod, compiled at the beginning of 1667 by Paisius Ligarides, Metropolitan of Gaza († 1678), shortly after the condemnation of Patriarch Nikon († 1681) at the Great Moscow Synod (1666), has long attracted the attention of researchers. However, it is studied without involving the Greek text and its complete translation into Russian. The arrangements made between the middle and second half of the nineteenth century differ from the original in their selectivity and inaccuracy. The anonymous Russian translation, short and unprofessional, resembles a free paraphrase; in comparison with the Russian version, the English one, belonging to the British theologian and historian W. Palmer († 1879), is closer to the original in content. However, it omits complex phrases and designations of culture-specific Russian elements and contains the translator’s comments. The stumbling block for interpreters was Ligarides’ appeal to Antiquity, a literary device that characterises the writer’s style in the Moscow period of his life (since 1662). Appeals to ancient authors and writings and techniques dating back to ancient rhetoric are scattered throughout the History of the Synod, but there are many of them in the dedication to the client, Tsar Alexei Mikhailovich. This article considers the problem of ancient heritage in the History of the Synod with reference to this introductory section. An analysis of the content of his three themes – the idealisation of Antiquity, the appointment of history and the dignity of the ruler – helps reveal the significance of ancient culture and mythology to the writer. The appeal of the Metropolitan of Gaza to the classical heritage correlates with didactic and educational tasks. Ligarides supported the messianic idea, popular with the Greek clergy, about the significance of Moscow – the heir of Rome and the ruler of Moscow as the liberator of Christian peoples from the Muslim yoke. Approving the Byzantine model in the issue of separation of powers, according to which the secular ruler was an absolute monarch, Ligarides oriented Alexei Mikhailovich to follow the example of the rulers of the ancient era, who had the virtues of the kingcreator, triumpher, and enlightener. Encouraging the Russian elite to become more familiar with the ancient heritage and thus contributing to the Europeanisation of court culture, the Metropolitan brought closer the situation called the antiquity of Russian culture by philologists.
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Jullien, Christelle. "Between Rome and Babylon. Studies in Jewish Leadership and Society. Tübingen, Mohr Siebeck, 2005, 499 p., 3 cartes. (Coll. « Texts and Studies in Ancient Judaism » 108)". Abstracta Iranica, Volume 28 (15 maggio 2007). http://dx.doi.org/10.4000/abstractairanica.12252.
Testo completo
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Maino, Alessandro, Rocco Vergallo, Alfredo Ricchiuto, Marco Lombardi, Angela Buonpane, Emiliano Bianchini, Enrico Romagnoli et al. "499 What light through yonder window breaks? Benefits of optical coherence tomography (OCT) in a case of spontaneous coronary artery dissection". European Heart Journal Supplements 23, Supplement_G (1 dicembre 2021). http://dx.doi.org/10.1093/eurheartj/suab140.031.
Testo completoAbstract (sommario):
Abstract Aims Spontaneous coronary artery dissection (SCAD) is a non-traumatic and non-iatrogenic separation of the coronary arterial walls, creating a false lumen. SCAD is an infrequent and often missed diagnosis especially in women presenting with acute coronary syndrome and in the majority of cases angiography alone could be insufficient for identification. Methods and results A 43-year-old woman presented to the Emergency Department of Fondazione Policlinico Universitario A. Gemelli IRCCS (Rome, Italy) for oppressive acute chest pain radiated to the right jaw, resolved spontaneously within a few minutes. Physical examination, including cardiovascular evaluation, was normal. High-sensitivity troponin was 152 ng/l and 250 ng/l in two serial determination (reference range, 0.0–37 ng/l). EKG showed sinus rhythm with no significant ST-segment alterations. Echocardiography revealed preserved biventricular systolic function with mild hypokinesia of the apical segments of the left ventricle. A diagnosis of NSTEMI was made based on clinical and laboratory parameters. Thus, urgent coronary angiography was performed, which demonstrated a single vessel disease with an eccentric, and angiographically complex stenosis of the proximal left anterior descending (LAD) artery with an image of plus compatible with a plaque ulceration. In order to define the extension of the disease and ostium involvement for a better procedural planning, OCT imaging was performed. Surprisingly, OCT showed a intramural haematoma extending from the ADA ostium to the proximal tract (approximately 22 mm) with ulceration in the body, minimal lumen area (MLA) 2.0 mm2 and evidence of normal trilaminar structure of the vessel both on downstream and upstream of the lesion. The angiographic features were compatible with type 2A SCAD. The therapeutic management was conservative with continuation of the double antiplatelet therapy and remote CT monitoring. Three days later, because of a new onset of chest pain and slight elevation of the ST segment on EKG, was performed a coronarographic control: the angiographic appearance of the lesion was substantially unchanged; OCT showed unmodified longitudinal extension of the lesion (about 22 mm) and relative increase in the endoluminal caliber compared to the previous examination (MLA 4.0 mm2).After 2 weeks, coronary CTA control was carried out, which documented the stability of the intramural hematoma in the proximal LAD, extended for 22 mm and with a maximum thickness of 2 mm, determining lumen narrowing of 40–45% The patient was discharged on medical therapy and no events occurred during the follow-up. Six month later, repeat CTA showed a complete resorption of the intramural haematoma. Conclusions In this case we highlight the utility of intravascular imaging, in particular OCT, in the evaluation of angiographic lesions of non-univocal interpretation and how its use can change the management and prognosis of ACS patients. Furthermore, the spontaneous resolution of the clinical and anatomical scenario through conservative treatment additionally confirms spontaneous healing as the natural history of SCAD and foreground the role of precise diagnosis (and intravascular imaging showed to improve it) for therapy shift and calibration.