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Somavilla Rodriguez, Enrique. "Nuevos rumbos en el protocolo del papa Francisco/New directions in the protocol of Pope Francis". REVISTA ESTUDIOS INSTITUCIONALES 2, nr 3 (1.12.2015): 45. http://dx.doi.org/10.5944/eeii.vol.2.n.3.2015.18364.
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Delage-Béland, Isabelle. "Une conquête problématique". Études françaises 48, nr 3 (3.05.2013): 95–113. http://dx.doi.org/10.7202/1015391ar.
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Dans un récent ouvrage (2011) consacré à l’essor et à l’expansion du genrer omanesque au Moyen Âge, Francis Gingras qualifie le roman de « bâtard conquérant ». Si les origines du roman s’avèrent difficiles à déterminer, onne peut que reconnaître sa « victoire » sur les autres genres littéraires, victoire qui s’amorce au Moyen Âge et se confirme aujourd’hui. Quoi qu’indéniable,la conquête du roman ne signifie pas pour autant qu’il n’a pas eu à affronter de fortes résistances au cours de son histoire. Le manuscrit Paris, BNF, fr. 375, un volumineux recueil arrageois composé de deux unités codicologiques réunies au xive ou au xve siècle, incarne de façon éloquente l’ambivalence à l’égard du roman et de son caractère fictif. On y observe à la fois la prédominance des romans en vers et une volonté de ne jamais complètement basculer du côté de la fabula, dont la présence semble sans cesse devoir être justifiée. Cette tension a peu retenu l’attention des chercheurs— pourtant nombreux à avoir décrit et commenté le manuscrit —, qui ont le plus souvent apposé l’étiquette de « recueil de romans » au volume. Or cette étiquette implique que l’on ignore certaines parties du codex, lequel présente en fait une véritable variété générique, alors que les romans en vers côtoient aussi bien des textes didactiques ou historiques qu’une série de textes religieux. Abordé dans son ensemble, du premier audernier feuillet, le recueil permet la mise au jour d’un rapport au genre romanesque et à la fiction pour le moins problématique et ambigu.
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Torrent Ruiz, Armando. "Romanismo y antirromanismo en Francia hasta el Code Napoleón". RIDROM. Revista Internacional de Derecho Romano, nr 30 (24.04.2023): 446–58. http://dx.doi.org/10.17811/ridrom.1.30.2023.446-458.
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Contra la idea general de que in galliarum terrae siempre fue determinante el derecho romano en Francia, creo que no siempre fue así y que la influencia del derecho romano supuso en la época medieval el interés de los monarcas franceses que, en cierto modo, renovaron la vieja idea de las diferencias entre pars Orientis y pars Occidentis en la Historia de la Jurisprudencia europea. Por regla general, en la época medieval el Derecho Romano estuvo reservado en el interior de catedrales y monasterios; con el “Renacimiento” volvió el interés por el Derecho Romano como idea cultural debido al clasicismo de la época, aunque posteriormente hubo tensiones sobre el aprendizaje del Derecho Romano en las Universidades francesas, y en los juicios. Con la revolución francesa e inspirado Napoleón por Domat y Pothier, el “code civil français” volvió a la idea de un Código general basado en la jurisprudencia romana, pero desde 1804 hasta 1954 comenzó un siglo de decadencia progresiva del Derecho Romano en Francia y Europa.
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Maltby, John. "Is There a Denominational Difference in Scores on the Francis Scale of Attitude towards Christianity among Northern Irish Adults?" Psychological Reports 76, nr 1 (luty 1995): 88–90. http://dx.doi.org/10.2466/pr0.1995.76.1.88.
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This study examined whether a significant difference occurs between Roman Catholic and Protestant adults for scores on the Francis Scale of Attitude Towards Christianity among a Northern Irish sample. 205 Northern Irish adults (131 Roman Catholics and 74 Protestants) completed the Adult Form of the Francis attitude scale on which no significant difference was found between Roman Catholic and Protestant adults' scores. This finding facilitates the use of the Francis attitude scale among Northern Ireland adult samples without the need to make separate reference to the two main religious denominations.
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Bottex-Ferragne, Ariane. "Lire le roman à l’ombre de l’« estoire » : Tradition manuscrite et programmes de lecture des romans d’antiquité". Florilegium 29, nr 1 (styczeń 2012): 33–63. http://dx.doi.org/10.3138/flor.29.002.
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« Le roman vient de là, de cette ombre que l’épopée ignore ». À elle seule, cette formule de Francis Dubost résume un pan important des recherches menées depuis plus d’un demi-siècle sur les romans d’antiquité. Depuis les articles fondateurs d’Ernest Hoepffner (1938) et d’Erich Köhler (1963) jusqu’aux travaux d’Aimé Petit (1984) et de Francine Mora (2008), une certaine constante continue d’infléchir l’analyse de ce corpus : les romans de Thèbes (ca. 1150), d’Énéas (ca. 1152), de Brut (1155) et de Troie (ca. 1165) signeraient la naissance du genre romanesque en adoptant une posture critique par rapport à l’héritage épique de la chanson de geste. Premier en date de ce corpus, le Roman de Thèbes est présenté comme le texte qui marquerait « le passage de l’épopée au roman » tandis que le Roman de Troie qui achève le « cycle » devient celui qui permet l’affranchissement des impératifs épiques, ouvrant ainsi la voie au projet proprement romanesque de Chrétien de Troyes (ca. 1176-1189) et de ses nombreux successeurs. Malgré ses accents lukácsiens, voire hégéliens, ce récit des origines épiques du genre romanesque repose sur une filiation esthétique réelle. Associées à juste titre à la « naissance du roman », ces œuvres pionnières affirment la spécificité de leur projet poétique à travers un jeu de reprise et de mise à distance avec différentes traditions littéraires antérieures (épopée, historiographie, hagiographie, littérature didactique, etc.). Parmi ces traditions, la chanson de geste occupe un rôle indéniable attesté par les nombreuses études qui ont démontré l’importance fondatrice du modèle épique dans la structure, les thèmes et les procédés poétiques mis en œuvre par les premiers romanciers.
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Passos, João Décio. "O Papa Francisco e a Cúria Romana. Contradições entre os poderes e impactos carismáticos sobre uma burocracia tradicional". Revista Eclesiástica Brasileira 75, nr 300 (13.08.2018): 958. http://dx.doi.org/10.29386/reb.v75i300.275.
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Síntese: As análises desenvolvidas nesse artigo têm como objeto as relações entre o Papa Francisco e a Cúria romana. A distância crítica visível do atual Pontífice em relação à dinâmica curial levanta a problemática do exercício de poder no governo central da Igreja católica. Assumindo como principal referência teórica as tipologias de poder weberianas, distingue o poder carismático, exercido por Francisco, e o poder burocrático, exercido pela Cúria. A reflexão indica que se trata de uma duplicidade de autoridade inerente ao poder central da Igreja que se torna, no momento histórico, explícita nas posturas e discursos do Papa. Afirma também que a Cúria, com suas doenças expostas por Francisco, constitui uma burocracia com características próprias e que as reformas prometidas deverão colocá-la na posição de autêntica burocracia, cuja função é estar a serviço de um governo colegiado exercido pelo Pontífice, conforme indicou o Concílio Vaticano II.Palavras-chave: Autoridade. Cúria romana. Igreja. Papado. Reforma.Abstract: The analyses developed in this article have as object the relations between Pope Francis and the Roman Curia. The critically visible distance between the current Pontiff and the curial dynamic raises the issue of the exercise of power in the central government of the Catholic Church. Taking as main theoretical reference the Weberian power typologies the article distinguishes the charismatic power exercised by Francis, and the bureaucratic power, exercised by the Curia. The reflection suggests that we are dealing with a duplicity of authority that is inherent to the central power of the Church and that, in this historical moment, becomes explicit in the Pope’s postures and speeches. It also states that the Curia, with its diseases exposed by Francis, is a bureaucracy with its own characteristics; and that the promised reforms should put it in a position of an authentic bureaucracy whose function is to be of service to a collegiate government exercised by the Pontiff, as indicated by the Second Vatican Council.Keywords: Authority. Roman curia. Church. Papacy. Roform.
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Codignola, Luca. "Francis Parkman's Roman Experience (1844)". Quaderni d'italianistica 26, nr 1 (1.01.2005): 77–100. http://dx.doi.org/10.33137/q.i..v26i1.9121.
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CHIRICO, LEONARDO DE. "Is the Pope Catholic?" Unio Cum Christo 9, nr 2 (31.10.2023): 101. http://dx.doi.org/10.35285/ucc9.2.2023.art6.
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In Roman Catholic History, Popes Have Been Conservative Or Progressive. Pope Francis’s Pontificate Is Different. He Does Not Fit The Traditional “right” And “left” Categories, Although His Teaching And Actions Have Often Been Labeled As Disruptive. He Has Been Called “radical,” “heretical,” And Even “Protestant.” Ten Years After The Beginning Of His Pontificate, This Article Explores Some Of The Significant Influences On His Formation And Assesses Some Critiques He Has Received Within Roman Catholic Circles. It Ends By Suggesting That Pope Francis Is More “catholic” Than “Roman” In The Sense That He Is More Interested In Expanding The “catholicity” Of Rome (i.e., Its Inclusivity), As It Was Envisaged At Vatican II, Than In Defending Its Doctrinal-institutional “Roman” Markers. KEYWORDS: Pope Francis, Vatican II, The Joy Of The Gospel, All Brothers, Roman Catholic Church
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Souza, José Antônio de C. R. de. "MARSÍLIO DE PÁDUA SOBRE A TRANSLAÇÃO DO IMPÉRIO". Veritas (Porto Alegre) 43, nr 3 (30.12.1998): 703. http://dx.doi.org/10.15448/1984-6746.1998.3.35433.
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O primeiro capítulo versa a respeito do objetivo do que há de ser tratado.O segundo mostra de que modo o Império Romano permaneceu sem alteração durante trezentos e cinqüenta e quatro anos e cinco meses, governado por trinta e três imperadores.O terceiro aborda porque os Orientais, a saber, os Persas, os Árabes, os Caldeus e outras nações limítrofes se subtraíram do domínio do Império Romano.O quarto capítulo discorre sobre quais foram os principais povos que se rebelaram por causa das mencionadas circunstâncias.O quinto trata do princípio e da àisposição relativa à transferência do Império dos Gregos para os Francos.O sexto aborda de que modo Pepino, no tempo de Zacarias, papa romano, foi elevado de mordomo a rei dos Francos.O sétimo capítulo discorre de que maneira Pepino, rei dos Francos, por solicitação da Igreja Romana, veio à Itália lutar contra Astolfo, rei dos Lombardos, o venceu e restituiu à Igreja Romana seus bens temporais.O oitavo trata do modo como, no tempo do papa Adriano, Carlos Magno foi estabelecido patrício da cidade, e como lhe foi concedido o controle sobre a Sé Apostólica.O nono mostra de que maneira foi efetuada a translação do Império Romano dos Gregos para os Francos.O décimo considera como o Império foi transferido dos Francos ou Gauleses para os Germânicos.O décimo primeiro discorre acerca do modo como foram estabelecidos os eleitores do Império Germânico.O décimo segundo capítulo recapitula o que foi anteriormente abordado.
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Kawthar Daouda, Marie. "Du jardin au cimetière : nature, sacrifice et gestion du deuil dans le roman d'éducation pour filles (1860-1910)." Ondina - Ondine, nr 5 (12.01.2021): 224–43. http://dx.doi.org/10.26754/ojs_ondina/ond.202054446.
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À partir des années 1850, la vogue du roman pour enfants destiné à un lectorat féminin de dix à quatorze ans se développe autant en France qu'aux États-Unis et en Angleterre. Ces romans enseignent autant l'acquisition de normes sociales que la gestion de l'émotivité. Dans le cycle de Sophie (Les Malheurs de Sophie, Les Petites filles modèles, Les Vacances, 1857-1859) de la comtesse de Ségur et The Secret Garden (1911) de Frances Hodgson Burnett, les fillettes entretiennent un jardin qui enseigne l'effort, mais dévoile le caractère indomptable de la nature. S'il apprend à arracher les passions mauvaises et à attendre que les bonnes portent du fruit, le jardin enseigne à la petite fille que le corps est destiné à aimer et à mourir. La nature se révèle comme « physis », mouvement de croissance inévitable dont le terme est la mort. Derrière l'image joyeuse du jardin intérieur conquis par l'effort et la patience, le roman préparerait la sensibilité féminine à appréhender la passion et la mort. Mots-clefs : roman initiatique, deuil, séparation, colère, orphelinat, veuvage, solitude, féminité.
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Somavilla, Enrique. "LA REFORMA DE LA CURIA ROMANA DEL PAPA FRANCISCO Pope Francis reform of the Roman Curia". REVISTA ESTUDIOS INSTITUCIONALES 1, nr 1 (5.01.2015): 73. http://dx.doi.org/10.5944/eeii.vol.1.n.1.2014.18346.
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La Iglesia Católica ha llevado a cabo varias reformas de la Curia romana, semper reformanda, de acuerdo con las exigencias de los nuevos tiempos, de la vida eclesial y del propio espíritu conciliar.Pablo VI consiguió la acomodación a los postulados del Concilio Vaticano II mediante la Constitución apostólica Regimini Ecclesiae Universae. Los cambios efectuados por Juan Pablo II, con la Constitución apostólica Pastor Bonus, significaron la adaptación al Código de Derecho canónico de 1983. La reforma de la Curia romana acometida por el papa Francisco deja de lado muchas de tradiciones protocolarias propias de la Sede Apostólica a lo largo de los siglos y nos manifiesta un cambio de época que afecta, de forma singular, a instituciones como el Estado de la Ciudad del Vaticano, la Santa Sede y propia la Iglesia Católica, tal y como veremos en la nueva Constitución Apostólica, cuya publicación está prevista para febrero de 2015._________________________Catholic Church has carried out several reforms of the Roman Curia, semper reformanda, in accordance to the requirements of the new times, the ecclesiastical life and the conciliar spirit. Pope Paul VI accomplished the adaptation to the Second Vatican Council through the Apostolic Constitution Regimini Ecclesiae Universae. Pope John Paul II reform, the Apostolic Constitution Pastor Bonus, meant the accommodation to 1983 Code of Canon Law. The reform of the Roman Curia undertaken by Pope Francis puts aside many ceremonial traditions of the Apostolic See, showing us a change of an era affecting, particularly, to institutions as the Vatican City State, the Holy See and the Catholic Church itself, as we´ll see in the new Apostolic Constitution, to be published in February 2015.
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Bernardes, Matheus da Silva. "Tradição segundo Walter Kasper". Revista Eclesiástica Brasileira 84, nr 327 (27.03.2024): 29–46. http://dx.doi.org/10.29386/reb.v84i327.5235.
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O dossiê deste número da REB é dedicado à Liturgia e à sua reforma. É proposta, porém, a reflexão sobre um tema alinhado com ele: a Tradição. Inaugurada pelo Vaticano II, a reforma da Liturgia é um processo que tem sido conduzido pelos Papas: merece destaque Paulo VI e seu compromisso com o Concílio. Francisco, com Desiderio Desideravi, ressalta que o processo não pode dar-se por encerrado; diante de reações contrárias, salientou que somente os livros litúrgicos publicados por Paulo VI e João Paulo II expressam a lex orandi do rito romano (TC, art. 01). Aqui, encaixa-se esta pesquisa: os contrários à reforma da Liturgia apresentam-se como tradicionalistas, mas o que entendem por Tradição? W. Kasper elaborou um estudo sobre a Tradição na escola romana e mostrou que, já no século XIX, a noção não está presa ao que passou, mas aponta ao futuro. O objetivo deste trabalho é resgatar o estudo do autor e confirmar que o apelo dos tradicionalistas não corresponde à compreensão da Tradição. Abstract: The dossier in this number of REB is dedicated to the Liturgy and its reform, but we propose a reflection on a theme that is aligned with it: the Tradition. Inaugurated by II Vatican, the reform of the Liturgy is a process that has been led by the Popes: Paul VI and his commitment to the Council deserve special mention. Francis, with Desiderio Desideravi, emphasized that the process cannot be closed; in the face of contrary reactions, he stressed that only the liturgical books published by Paul VI and John Paul II express the lex orandi of the Roman rite (TC, art. 01). This is where this research fits in: those opposed to the reform of the Liturgy present themselves as traditionalists, but what do they understand by Tradition? W. Kasper carried out a study on Tradition in the Roman school and showed that, as early as the 19th century, the notion was not tied to what had passed, but pointed to the future. The aim of this paper is to recover the author’s study and confirm that the appeal of traditionalists does not correspond to the understanding of Tradition. Keywords: Tradition; Roman School; Carlo Passaglia; Clement Schrader; Walter Kasper.
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Farrell, Natasha. "Les enjeux de l’adaptation dans les films tirés des romans d’Irène Némirovsky". Transcr(é)ation 2, nr 1 (14.03.2023): 1–17. http://dx.doi.org/10.5206/tc.v2i1.14824.
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Une analyse des films adaptés des romans d’Irène Némirovsky, à la lumière des réflexions de Francis Vanoye, permet de mieux comprendre l’affrontement de ces deux mondes, celui du cinéma et celui de la littérature, en adaptation. La sortie de David Golder (1929), suivi du Bal (1930), a apporté un grand succès à Némirovsky et ces deux romans furent brillamment adaptés dès les débuts du cinéma parlant en 1931. Si Julien Duvivier (David Golder, 1931) et Wilhelm Thiele (Le bal, 1931) ont été motivés par la recherche d’histoires évoquant la modernité, l’adaptation du roman posthume Suite française, réalisée par Saul Dibb en 2014, est également poussée par le désir de rendre hommage à l’auteure du texte. Comment ces trois réalisateurs, représentant des moments différents de l’histoire du cinéma, illustrent-ils les enjeux de l’adaptation abordés par Vanoye ? Ce travail se penche sur ce qui motive et limite ces films à travers l’attention particulière portée à la musique, tout en observant comment l’adaptation, par le processus de migration d’un médium à un autre, entraîne l’appropriation de l’œuvre originale.
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Ditchfield, Simon. "Thinking with Jesuit Saints: The Canonization of Ignatius Loyola and Francis Xavier in Context". Journal of Jesuit Studies 9, nr 3 (4.03.2022): 327–37. http://dx.doi.org/10.1163/22141332-09030001.
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Abstract The significance of the two founder saints to the contribution made by Jesuit missionaries, many of whom became martyrs, to the making of Roman Catholicism as a world religion, was made explicit not at the canonization ceremony itself, nor in the celebratory processions made through the streets of Rome, but in events and decorations put up within spaces controlled by the Jesuits themselves at the Gesù, the Collegio Romano, and the novitiate of S. Andrea al Quirinale. This points to the wider phenomenon, pursued in complementary fashion in the six essays that follow: that how one “became” a saint and came to enjoy a cult (then as now) has more to do with particular, local appropriation and interpretation (including Rome itself) than with official papal, universal approbation.
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Cunningham, Sister Agnes. "Evangelization and Mission: A Roman Catholic Experience". Missiology: An International Review 15, nr 3 (lipiec 1987): 315–21. http://dx.doi.org/10.1177/009182968701500303.
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Evangelization in non-Christian lands has been an important aspect of Roman Catholic mission endeavor over the centuries, but it was during the nineteenth century when some of the most far-reaching missionary work was undertaken. The missionaries of this era were dedicated and self-sacrificing, responding to Christ's mandate, “Go, therefore, and make disciples of all nations.” One outstanding mission leader was Francis Libermann, who had a vision for reaching Africans with the goal of quickly establishing a native church. Among those who were deeply influenced by his teachings were Father Francis Delaplace and Marie Moison, who founded the Servants of the Holy Heart of Mary in 1860, since expanded into many regions with a congregation of more than eight hundred.
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Heimann, Mary. "The secularisation of St Francis of Assisi". British Catholic History 33, nr 3 (30.03.2017): 401–20. http://dx.doi.org/10.1017/bch.2017.4.
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St Francis of Assisi, mystic, stigmatic and founder of the Franciscans, has come to seem uncontroversial, a saint for ecologists, socialists and animal lovers as well as Christians of all denominations. Until his rediscovery by the Victorians, Francis was firmly associated with Roman Catholic doctrine, obedience to the papacy, participation in crusades and distinctively Catholic mystical phenomena. This article argues that Faber’s, Oliphant’s and Sabatier’s nineteenth-century Lives of St Francis opened the way for his appropriation by the general British public. The resulting denominational competition over the saint stimulated a boom in St Francis’ popularity but also led to his piecemeal secularisation.
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Bellenger, Aidan. "Cardinal Gasquet (1846–1929): An English Roman". Recusant History 24, nr 4 (październik 1999): 552–60. http://dx.doi.org/10.1017/s0034193200002685.
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In the monastic refectory at Downside the two portraits of the abbey’s great Victorian prelates, William Bernard Ullathorne and Francis Aidan Gasquet, dominate the scene, placed as they are above the abbot’s table on either side of the crucifix. Ullathorne, in the prime of life, looks alert and full of purpose. Gasquet, in decline, looks sour and tired. ‘The Cardinal,’ wrote the Venerabile obituarist, ‘used to walk down the corridor (of the English College) with tightly compressed lips and irritable-looking lines above his nose, while his eyes, which were partly hidden beneath frowning brows, scanned us searchingly the while: in a word, with none of that graciousness of age which is the common memory of all who knew him.’ Gasquet, the only English Cardinal to make a significant impact in the Roman curia in the twentieth century, remains an ambiguous character, now little known and if remembered at all associated with poor historical scholarship. Yet, Gasquet’s influence was considerable and owed much to his amiable personality and ready wit, his ability to make friends and to influence those in the highest echelons of church and state. Indeed, in 1903 Francis Aidan Gasquet was very nearly appointed as the first Benedictine Archbishop of Westminster. Instead, the somewhat colourless Francis Alphonsus Bourne succeeded Cardinal Vaughan and Gasquet had to be content with a life as varied and interesting as the church could offer.
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Rodríguez Treviño, Julio César. "La red del corsario francés Juan Chevallier y sus presas angloamericanas en el Caribe durante las guerras navales (1796-1808)". América Latina en la Historia Económica 22, nr 1 (1.01.2015): 115. http://dx.doi.org/10.18232/alhe.v22i1.601.
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<span style="font-family: Times New Roman; font-size: small;"> </span><p class="MsoNormal" style="margin: 0cm 0cm 0pt;"><span style="font-size: small;"><span style="font-family: Times New Roman;"><span style="mso-fareast-font-family: Calibri;" lang="ES"><span style="font-family: verdana; font-size: x-small;">Con el apoyo de las metodologías cualitativas y los programas computacionales del Análisis de Redes Sociales, desde la perspectiva de la histórica económica, los objetivos del presente artículo son dos. El primero es analizar los nexos de apoyo y antagónicos en el Caribe de un corsario francés, con patente de corso española, quien al apresar dos buques neutrales, rescató notas de carga auténticas y falsas, situación que nos permite estudiar un medio de protección mercantil utilizado por los comerciantes durante los viajes ultramarinos: los dobles registros simulados. El segundo objetivo es investigar los conflictos y pactos militares y comerciales de fines del siglo XVIII entre España, su virreinato septentrional, Francia, Inglaterra y el emergente Estados Unidos de Norteamérica, a través del juicio de comiso librado por el galo.</span></span></span></span></p><span style="font-family: Times New Roman; font-size: small;"> </span>
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Passos, João Décio. "reforma da Cúria: menos romana e mais eclesial". Revista Eclesiástica Brasileira 83, nr 325 (15.08.2023): 306–25. http://dx.doi.org/10.29386/reb.v83i325.4881.
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A reforma da Cúria Romana foi consolidada no décimo ano do pontificado de Francisco. A Constituição Apostólica Praedicate Evangelium expôs os fundamentos, os princípios, os objetivos e as normas renovados para a instituição milenar. O presente artigo, situando-se em plano conjuntural, traz um ensaio de interpretação: a atual reforma da Cúria Romana é o início do que poderá se tornar um amplo processo de renovação eclesial. Traduz a eclesiologia conciliar da comunhão, do povo de Deus e da colegialidade em função da compreensão e dos parâmetros da estrutura e das funções dos órgãos curiais. Apresenta as digitais de Francisco nas bases eclesiológicas, nas funções entendidas como serviço, na opção pelos pobres e na desclericalização dos cargos. Embora a instituição tenha preservado seu desenho geral, a reforma franciscana acena para um amplo movimento de renovação de toda a Igreja, no sentido de fidelidade à sua missão e em modo sinodal.
Abstract: The reform of the Roman Curia consolidated itself in the tenth year of Francisco’s pontificate. The Apostolic Constitution Praedicate Evangelium set out the renewed foundations, principles, objectives and norms for the millennial institution. This article, situated on a conjunctional level, offers an experimental interpretation: the current reform of the Roman Curia is the beginning of what could become a broad process of ecclesial renewal. It translates the conciliar ecclesiology of communion, of God’s people and of the collegiality according to the understanding and parameters of the structure and functions of the curial organs. Moreover, it presents Francisco’s fingerprints on the ecclesiological bases, on the functions understood as service, on the option for the poor and on the reduction of the number of clergymen in the various positions. Although the institution has preserved its general design, the Franciscan reform points to a broad renewal movement of the entire Church, in the sense of fidelity to its mission and in a synodical way.
Keywords: Roman Curia; Francis; Church; Institution; Process; Reform.
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Riesz, János. "La réappropriation du paysage africain dans L’Esclave de Félix Couchoro (1929)". Études littéraires africaines, nr 39 (23.09.2015): 25–38. http://dx.doi.org/10.7202/1033129ar.
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Nous avons essayé de montrer comment, dans L’Esclave de Félix Couchoro, le paysage ouest-africain est « africanisé » et « humanisé ». Ce processus, qui correspond au programme littéraire présenté dans la préface, est réalisé par diverses scènes et formulations du roman. Ceci devient particulièrement clair à travers une compa-raison avec un roman colonial de l’époque, La Soudanaise et son amant (1925) de Jean Francis-Boeuf.
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Díaz Alarcón, Soledad. "El nacimiento del "Roman noir" en Francia. Léo Malet y el Universo de París". Estudios Franco-Alemanes. Revista internacional de Traducción y Filología 1 (3.03.2023): 17–46. http://dx.doi.org/10.21071/estfa.v1i.15744.
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Trabajo que se ocupa del estudio del “Roman noir” en Francia una vez que el género policíaco había sentado sus bases en el país galo, gracias a la extraordinaria labor de Émile Gaboriau, padre del “roman policier” y se había consolidado en la primera mitad del siglo XX adquiriendo reconocimiento internacional, debido, en parte a la celebridad de dos personajes tan carismáticos como Arsène Lupin y Rouletabille, creados por Maurice Leblanc y Gaston Leroux. La obra de Léo Malet, aunque fiel al género clásico “whodunit” y al “roman policier d’énigme”, evoluciona en un clima en el que la ciudad, la noche, el alcohol y la violencia adquieren un papel destacable, creando así un universo que se distancia del “hardboiled”. Este hecho confiere a Malet la consideración de iniciador en Francia del “roman noir”.
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Karr, Reid. "Missiological Implications of Conscience in Present-Day Roman Catholicism". Unio Cum Christo 6, nr 1 (1.04.2020): 49. http://dx.doi.org/10.35285/ucc6.1.2020.art3.
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During Jorge Mario Bergoglio’s Papacy, The Theology Of Conscience Has Taken On A Significant Role. A Developed Theology Of Conscience Emerged During The Second Vatican Council, Most Notably With Gaudium Et Spes, And Later Developed As Essential In Moral Theology. Francis Is The First Pope To Fully Embody Vatican II Teachings, In Particular In His Incorporation Of The Conscience Into Theology And Practice. During The First Months Of His Papacy, He Made It Clear That Conscience Is Crucial To His Theology And, In A Letter Exchange With A Prominent Italian Journalist, He Underscored Obedience To One’s Conscience As The Key To Receiving Forgiveness Of Sins. This Development Has Tremendous Theological And Missiological Implications For The Roman Catholic Church. KEYWORDS: Roman Catholicism, Pope Francis, conscience, missiology, morality, Vatican II, Gaudium et spes
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Karambinis, Michalis. "Jane E. Francis and Anna Kouremenos (eds) Roman Crete. New Perspectives". Journal of Greek Archaeology 4 (1.01.2019): 476–79. http://dx.doi.org/10.32028/jga.v4i.504.
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This volume was instigated by a panel on Roman Crete presented at the Roman Archaeology Conference in Frankfurt, Germany in March 2012. The current book comprises a selected number of papers from the RAC panel, to which are added seven other articles. Totally, the volume is consisting of 13 articles, plus a foreword written by Hugh Sackett, and an introduction and an afterword, where the editors present an account of the previous archaeological and historical research on Roman Crete, summarize the outputs of the volume papers, and propose directions for future research.
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Oliveira, Valnikson Viana, i Daniela Maria Segabinazi. "AS AVENTURAS DE TELÉMACO E DIÓFANES: A FORMAÇÃO VIRTUOSA ATRAVÉS DE NARRATIVAS ROMANESCAS NO SÉCULO XVIII | THE ADVENTURES OF TELÉMACO AND DIÓFANES: THE VIRTUOUS UPBRINGING THROUGH NOVELISTIC NARRATIVES IN THE EIGHTEENTH CENTURY". Estudos Linguísticos e Literários, nr 55 (1.12.2016): 292. http://dx.doi.org/10.9771/2176-4794ell.v0i55.17149.
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<p>Este artigo procura mostrar de que maneira os romances <em>As aventuras de Telémaco</em> (2006), do autor francês François Fénelon, e <em>Aventuras de Diófanes</em> (1993), da escritora luso-brasileira Teresa Margarida da Silva e Orta, contribuíam para a formação virtuosa de crianças durante o século XVIII. As narrativas resgataram personagens e mitos da antiguidade clássica greco-romana para difundir determinados valores morais e cívicos, também envolvendo críticas ao contexto político e social de França e Portugal. Para embasar nosso trabalho, nos valemos principalmente de Abreu (2003), Coelho (1991) e Hipolito (2004), compreendendo as obras em seu contexto histórico de produção e circulação. </p><p><strong>Abstract:</strong> <em>This article aims to show how the novels </em>As aventuras de Telémaco<em> (2006) by the French author Francois Fénelon and </em>Aventuras de Diófanes<em> (1993) by the Luso-Brazilian writer Teresa Margarida da Silva e Orta contributed to the virtuous upbringing of children during the eighteenth century. The narratives not only revived characters and myths of Greco-Roman antiquity to diffuse certain moral and civic values but also entailed criticism of the political and social context of France and Portugal. As the basis for the discussion, the works of Abreu (2003), Coleho (1991) and Hipolito (2004) are utilized to assist in the understanding of the novels in the historical context of their production and circulation</em>.</p>
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Rossleigh, Monica A. "Ronald Francis (“Roman”) Rossleigh MD, MB BS, FRACGP". Medical Journal of Australia 188, nr 4 (luty 2008): 246. http://dx.doi.org/10.5694/j.1326-5377.2008.tb01596.x.
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Vasconcellos, Manoel. "As escolas e o ressurgir da filosofia no Renascimento Carolíngio". Filosofia e Educação 10, nr 2 (15.10.2018): 249–63. http://dx.doi.org/10.20396/rfe.v10i2.8651092.
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Com o fim do Império Romano, a estrutura educacional foi abalada. A religião cristã foi capaz de preservar a tradição da antiguidade. Pouco a pouco uma nova civilização vai surgindo, erguendo-se a partir de três bases: a cultura romana subsistente, o impacto dos bárbaros e a religião cristã. No reino dos francos, Carlos Magno faz renascer a cultura, através de sua aliança com a Igreja. Surgem novas escolas e há uma retomada das artes liberais; a dialética, particularmente, será a base para a retomada dos debates filosóficos, mesmo inseridos em polêmicas teológicas, tais como a discussão em torno da predestinação divina que colocou em lados opostos Godescalco e Scoto Eriúgena.
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Pöll, Bernhard. "La normativización de lenguas nacionales sin y con nación: el caso de Francia y de “Alemania”". Cauriensia. Revista anual de Ciencias Eclesiásticas 17 (1.01.2023): 1035–53. http://dx.doi.org/10.17398/2340-4256.17.1035.
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El presente trabajo se propone arrojar luz sobre las diferencias más llamativas en cuanto a la normativización/codificación del alemán y del francés, relacionando las actividades codificadoras que se llevaron a cabo en los dos dominios lingüísticos con el desarrollo del concepto de nación. Mientras que la íntima asociación entre lengua y nación se realizó muy temprano en Francia, fue solo en el siglo XVIII cuando el concepto de nación recibió una fuerte carga simbólica en los “países alemanes”. Formando parte del Sacro Imperio Romano Germánico hasta 1806, los territorios de lengua alemana carecían de un marco político de tipo estado-nación. Si bien tanto en Francia como en el Imperio Alemán (1871-1918), que reunió en su seno solo una parte de los territorios germanohablantes, la lengua aparece como la suma expresión de la nación, se nota que las contingencias históricas repercuten no solo en el diferente impacto de determinadas decisiones codificadoras sino también en el “imaginario lingüístico”, por ejemplo, en las creencias populares acerca de la forma ejemplar del respectivo idioma y de su anclaje.
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Mena, Patricio. "Lo posible y el acontecimiento. Introducción a la hermenéutica acontecial". Persona y Sociedad 23, nr 1 (1.04.2009): 93. http://dx.doi.org/10.53689/pys.v23i1.176.
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Claude Romano, profesor de la Universidad de la Sorbona y autor de L’événement et le monde (Paris, PUF, Épiméthée, 1998) y L’événement et le temps (Paris, PUF, Épiméthée, 1999), acaba de publicar en las Ediciones de la Universidad Alberto Hurtado, Colección Filosofía, Lo posible y el acontecimiento. Introducción a la hermenéutica acontecial, su primera obra en castellano, aún inédita en francés. Este libro reviste una vital importancia para aquellos que siguen los avances de la fenomenología, principalmente de la desarrollada en Francia, pues es una introducción a lo que el autor ha llamado, con la publicación de sus dos primeras obras ya citadas, una ‘hermenéutica acontecial’ o una hermenéutica del acontecimiento, tomado este último en su sentido más originario y fundamental, aquello que lo distingue por tanto de lo factual: su modo de darse y de arribar al sujeto. Claude Romano es uno de los más importantes fenomenólogos de la actualidad en el mundo francófono y de la nueva generación que sucede a autores como Jean-Luc Marion, Jean-Louis Chrétien, Michel Henry o Jean-Yves Lacoste.
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Puggioni, Roberto. "Pope Francis, Liberation Theology, and Social Global Justice". Exchange 45, nr 3 (17.08.2016): 227–51. http://dx.doi.org/10.1163/1572543x-12341403.
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Pope Francis’ apostolic exhortation Evangelii Gaudium (2013) addresses social issues even if it is not a social document. This paper unfolds its social message and detects the possible convergences with some social themes in the Latin American theology of liberation. In doing this, Francis’ considerations will be framed, as far as possible, in the perspective of the traditional Roman Catholic social thought. Thus, providing also insights on where Francis’ teaching adheres more and where less with the previous social magisterium. After an introductory part and an historical overview on the relationships between the Holy See and liberation theology, we will outline the basic elements of the theology of liberation. Then, drawing from Evangelii Gaudium, we will reflect on Francis’ considerations on themes such as the kingdom of God, the poor, consumerism, and the free-market, for then assessing its relevance for the church in the contemporary world in the concluding part.
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Conceicao, Wellington Reis da. "The Principles of the Reform of the Marriage Nullity Process Proposed by the Roman Pontiff Francis". Fronteiras - Revista de Teologia da Unicap 6, nr 2 (29.12.2023): 357–72. http://dx.doi.org/10.25247/2595-3788.2023.v6n2.p357-372.
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One of the great concerns of Pope Francis' ministry is to promote a Church on the way out, in which people separated from the Church are effectively welcomed from a synodal perspective. Within this perspective, Pope Francis promulgated on August 15, 2015, the Motu proprio on the reform of the process for declaring marriage null and void, the Mitis Iudex Dominus Iesus for the Latin Church, and came into force on December 8, 2015, as per the can. 8, § 1. This article, whose theme is: the principles of reform of the marriage nullity process proposed by the Roman Pontiff Francis, indicates the origin of the fundamental legal principles that determined the changes promoted by the Pope and their possible applicability in diocesan Tribunals and Dioceses. Thus, the methodological itinerary was based on studies, analyzes of the motu proprio Dominus and Iesus, other documents and articles related to the topic, which are available in the bibliography of this article. The purpose of this article is to present the foundations of the changes implemented by Pope Francis and motivate Canonical Tribunals and Dioceses to implement these new developments with the primary objective of salus animarum, can. 1752.
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Pilone, Fatima. "Francis Berthelot, Du Rêve au Roman. La création romanesque". Studi Francesi, nr 144 (XLVIII | III) (15.12.2004): 683–84. http://dx.doi.org/10.4000/studifrancesi.38656.
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Blayac, Johanna. "New York 1746 : un anti-roman de Francis Spufford". Critique 850, nr 3 (2018): 285. http://dx.doi.org/10.3917/criti.850.0285.
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Iltis, A. S. "Whither the Future? Pope Francis and Roman Catholic Bioethics". Christian Bioethics 21, nr 1 (17.02.2015): 1–10. http://dx.doi.org/10.1093/cb/cbu049.
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Karundeng, Federicoh, Fransiskus Xaverius Dedha i Aristi Vanessa Oroh. "MISA TRADISIONAL MENURUT MOTU PROPRIO TRADITIONES CUSTODES". Pineleng Theological Review 1, nr 1 (20.02.2024): 74–82. http://dx.doi.org/10.53396/pthr.v1i1.194.
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Liturgy is an expression of faith in God which is expressed in a great way through the Eucharistic Celebration. Before the Second Vatican Council, the Church celebrated the Liturgy by using the 1962 Roman Missal, or celebrating the Traditional Mass (Tridentine). After the implementation of the Second Vatican Council, it was mutually agreed that the expression of Faith through the liturgy, using the 1970 Roman Missal, which was issued by Pope Paul Vi. Since then, the practice of using traditional mass is rarely used anymore. During the Pontifical period of Pope Benedict XVI, he issued the Motu Proprio Summorum Pontificum, which permitted the Return to the Practice of this Traditional Mass. Three years later, Pope Francis asked the bishops through the Congregation for the Doctrine of the Faith to review the implementation of the Summorum Pontificum. The Pope discovered that there was a movement towards division, so Pope Francis issued the Motu Proprio Traditionis Custodes to cancel the existing norms and laws in the Summorum Pontificum, to maintain the unity of the Church.
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McCosker, Philip. "From the Joy of the Gospel to the Joy of Christ". Ecclesiology 12, nr 1 (5.02.2016): 34–53. http://dx.doi.org/10.1163/17455316-01201004.
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Many have perceived and reacted to the fresh presentation of the Christian gospel in the pontificate of Francis. It is tempting to read this as a switch in emphasis from content to form, or from ideas to action, and play Benedict XVI off against Francis I: the introverted scholarly theologian followed by the charismatic preacher. Ultimately undermining such a dichotomising approach, this article describes, analyses, situates, and draws out Francis’ christology. Exploring resonances between Francis’ thought and some ressourcement thinkers (Romano Guardini, Josef Jungmann, Yves Congar), it uncovers the christology underlying Evangelii Gaudium. Attention to the role of christology in Francis’ thought, as well as the inspiration he continues to draw from ressourcement thinkers, especially Guardini, uncovers surprisingly significant links between Bergoglio and Ratzinger.
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Komandera, Aleksandra. "Les fils enchevêtrés de la mémoire et de l’imagination dans Mémoires d’un ange maladroit de Francis Dannemark". Quêtes littéraires, nr 12 (30.12.2022): 151–60. http://dx.doi.org/10.31743/ql.14874.
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L’article traite du thème de la mémoire dans le roman Mémoires d’un ange maladroit de Francis Dannemark, auteur belge francophone. Pour vérifier l’hypothèse avancée que Dannemark réussit à illustrer le fonctionnement complexe de la mémoire, nous soumettons à l’examen les techniques de l’écriture, les dispositifs narratifs et de nombreuses constructions métaphoriques employées par l’auteur, et nous les décrivons en fonction des « instances mémorielles » (auteur, personnage, lecteur). Il se révèle que le roman n’est pas une simple variation sur le thème de la mémoire, ses mécanismes, mais qu’il contient une importante réflexion sur le processus de l’écriture, le jeu avec la fictivité de l’œuvre littéraire comprise, et l’acte de la lecture. Rappeler des souvenirs, rédiger des mémoires, écrire un roman et le lire, toutes ces activités ressemblent à un puzzle à reconstituer.
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Mongrain, Kevin. "The Burden of Guilt and the Imperative of Reform: Pope Francis and Patriarch Bartholomew Take Up the Challenge of Re-Spiritualizing Christianity in the Anthropocene Age". Horizons 44, nr 1 (22.05.2017): 80–107. http://dx.doi.org/10.1017/hor.2017.57.
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This article discusses the pro-environmental theology of two contemporary Christian leaders. The first is the current ecumenical patriarch of Constantinople, Bartholomew I. The second is Roman Catholicism's Pope Francis. Both leaders seek to support members of their respective churches who are working to protect the environment, and also to speak globally across cultural and religious lines. Both Bartholomew and Francis believe the crisis of climate change has deep roots in modern culture's anthropocentric ethos, and hence there must be an “apocalypse” or an unveiling of this ethos as a betrayal not only of nature but also of God the Creator. Contrary to some religious environmentalists, therefore, both Bartholomew and Francis are careful to distinguish cosmocentric theology (pantheism and animism) and theocentric cosmology (monotheism centered on the Incarnation of the Trinity in creation). Francis in particular aims for a retrieval of Saint Francis of Assisi's relationship to the natural world as it was expressed by Saint Bonaventure, and later developed by Saint Ignatius of Loyola into a discipline (ascesis) of learning to see all created things as expressions of God's glory. In rivalry with theascesisof modern capitalism, which could be described as “disciplined avarice in action,” Bartholomew and Francis advocate the classical monastic-Franciscan-Ignatian spiritual ethos of “disciplined contemplation in action.”
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Góralski, Wojciech. "O właściwe rozumienie posługi sędziego kościelnego. Ze spotkania papieża Franciszka z Trybunałem Roty Rzymskiej". Biuletyn Stowarzyszenia Kanonistów Polskich 24, nr 27 (28.08.2023): 55–63. http://dx.doi.org/10.32077/bskp.5932.
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The Author discusses the speech of Pope Francis delivered to the judges, officials and other collaborators of the Tribunal of the Roman Rota on 24 January 2014 (on the occasion of the inauguration of the judicial year) concerning the ecclesiastical judge. In the first part of the speech, Pope Francis paid attention to the pastoral dimension of the judicial ministry in the Church – which represents a service to the truth and justice – aimed to purpose the good of the faithful and to build up the Christian co mm unity. In the second part, the Pope characterizes a profile of the ecclesiastical judge in the following aspects: human, judicial and pastoral ones. Based on the speech of Pope Francis, the Author refers to the issues present in the teaching of Paul VI, John Paul II and Benedict XVI.
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Moulfi, Leila. "Les figures du héros chez Hemingway". Traduction et Langues 3, nr 1 (31.12.2004): 54–59. http://dx.doi.org/10.52919/translang.v3i1.322.
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Dans les œuvres de Ernest Hemingway, les héros à l’exception de Harry Morgan, héros du roman To Have and Have not évoluent de façon à ce que leur expérience soit marquée par la confrontation et l’expérimentation. Cette confrontation reflétée dans ces œuvres littéraires distingue la singularité de cette thématique. La portée symbolique de Hemingway d’une génération errée telle qu’elle est représentée révèle l’intérêt de cette thématique. Cet article traite de trois romans, à savoir The Sun Also Rises, A Farewell to Arms, and The Old Man and The Sea, ainsi que trois nouvelles, notamment The Short Happy Life of Francis Macomber, The Capital of the World, The Snows of Kilimandjaro. La réflexion autour des œuvres citées qui forment la trame historique et romanesque des figures du héros nous a conduit à tirer quelques conclusions. Du point de vue de l’identité du personnage, nous avons constaté que chez le héros hemingwayen il y a une forte vie intérieure heurtée par une extériorité qui la remet en question. Cette conclusion déclenche divers questionnements, à savoir si le héros hemingwayen est désincarné, et si l’écriture est de rendre le héros immortel.
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Guerra, Alessandro, Marco Meriggi, Christopher Calefati, Catherine Brice, Paolo Conte, Maria Pia Casalena i Agnese Visconti. "Recensioni". IL RISORGIMENTO, nr 1 (maj 2022): 153–87. http://dx.doi.org/10.3280/riso2022-001006.
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- Francesco Benigno e Daniele Di Bartolomeo, Napoleone deve morire. L'idea di ripetizione storica nella Rivoluzione francese, Roma, Salerno, 2020, 194 p. br/> - Salvatore Santuccio, Uno stato nello stato. Sette segrete, complotti e rivolte nella Sicilia di primo Ottocento, Acireale, Bonanno, 2020, 301 p.- Enrico Francia, Oggetti risorgimentali. Una storia materiale della politica nel primo Ottocento, Roma, Carocci, 2021, 180 p.- Jacopo De Santis, Tra altari e barricate. La vita religiosa a Roma durante la Repubblica romana del 1849, Firenze, Firenze University Press, 2021, 282 p.- Giampaolo Conte, Il credito di una nazione. Politica, diplomazia e società di fronte al problema del debito pubblico italiano. 1861-1876, Roma, Edizioni di Storia e Letteratura, 2021, 114 p. - Massimo Baioni, Vedere per credere. Il racconto museale dell'Italia unita, Roma, Viella, 2020, 266 p.- Gabriele B. Clemens, Geschichte des Risorgimento. Italiens Weg in die Moderne (1770-1870), Wien-Köln, Böhlau, 2021, 264 p.- Du "Grand Tour" au Traité de Rome: l'Europe au bout du voyage, sous la direction de Francis Démier et Elena Musiani, Rennes, Presses universitaires, 2021, 186 p.
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Laskowska, Małgorzata, i Krzysztof Marcyński. "Diplomatic communication of the Holy See based on the example of Pope Francis' speeches to the Vatican diplomatic corps". Forum Teologiczne 23 (25.11.2022): 139–54. http://dx.doi.org/10.31648/ft.8019.
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The primary objective of this paper is to identify and characterize the diplomatic communication of Pope Francis in speeches addressed to the diplomatic corps accredited to the Holy See from 2013 to 2021. The research objective so formulated can be presented in the form of the following questions: What is diplomatic communication? What are the characteristics of diplomatic communication of the Holy See? What are its objectives? How is it distinguished from other forms of communication? What issues does Pope Francis address in his speeches to ambassadors accredited to the Holy See? What are the characteristics of these speeches? What language and symbolism does Pope Francis use in this diplomatic message? The answers to these questions will be determined by analyzing the media content of Pope Francis' speeches addressed to the Vatican diplomatic corps from 2013-2021, available on the Holy See's official website: vatican.va. The article has an overview and research character. Its indirect purpose is to draw attention to the issue of diplomatic communication in the Roman Catholic Church.
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Rivas Arévalo, Ernersto. "El puente de arco de Tarco de Titihuapa cantón Llano de La Hacienda". Revista de Museología "Kóot", nr 9 (4.06.2018): 38–43. http://dx.doi.org/10.5377/koot.v0i9.5904.
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En el presente artículo, el autor nos habla de la bella obra del puente de Titihuapa del cantón Llano de La Hacienda (San Isidro Cabañas). Además nos describe su elegancia, la simpleza y durabilidad de su construcción, la que a pesar de las inclemencias del clima, el abandono institucional, aún sigue en pie. Cabe señalar que presenta la obra como “un enlace con el mundo clásico romano”, un vínculo histórico con otras construcciones que siguen principios básicos de la arquitectura romana y que fácilmente se pueden encontrar en la península ibérica y otros países como Francia e Italia. Una aseveración bastante atrevida, pero sólo por el simple hecho de no existe documentación al respecto, nos invita a adentrarnos en el tema y a teorizar al respecto.Revista de Museología "Kóot" No.9 2018: 38-43
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Kidd, William. "Romain Rolland by R. A. Francis (review)". Modern Language Review 96, nr 3 (lipiec 2001): 839. http://dx.doi.org/10.1353/mlr.2001.a828530.
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Marchegiani, Cristiano. "Passaggio al Neoclassico. Dalla salle oblongue verso la cavea vitruviana : geometrie teatrali nel secondo Settecento fra Parigi e Roma". Studiolo 3, nr 1 (2005): 133–68. http://dx.doi.org/10.3406/studi.2005.1141.
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Un'architettura propriamente neoclassica fiorisce nel tardo Settecento. È l'epoca in cui matura il "risorgimento" della tipologia del teatro, su un terreno culturale che deve molto al vivace dibattito e alle concrete elaborazioni seguiti alla metà del secolo in Francia. La matrice ovale diventa il vero leitmotiv nella fenomenologia del gusto riguardo alle sale teatrali di Francia e d'Italia. È, in tal senso, nodo centrale di una multiforme casistica geometrica, che procede verso la semplificazione assoluta : dalle vecchie e irrazionali sale oblunghe ereditate dal primo Seicento, al cerchio perfetto e agli emicicli all'antica dell'ideale accademico neoclassico, nutrito in modo speciale dalla linea di cultura antiquaria e progressista che passa per Boullée, Quatremère de Quincy, Durand e la scuola romana dei tempi di Mengs, di Pio VI, di Canova. All'epoca di Luigi XVI, e con più evidenza dagli anni Ottanta, il teatro francese tende ad assumere la connotazione di vera e propria architettura. L'ideale è quello di un edificio a sé stante, che non solo offra una logica e ampia articolazione funzionale, ma che esibisca anche un aspetto nobile e caratteristico, di tono antico greco-romano, aspirando al ruolo di primario monumento, ovvero di nuovo "tempio" laico per la città moderna.
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Bretzke, James T. "The Francis Effect on the Munus Docendi and Gubernandi of the Church". Horizons 42, nr 2 (23.11.2015): 368–403. http://dx.doi.org/10.1017/hor.2015.105.
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Many observers detect a noticeable change in tone and practice between the pontificates of John Paul II and Benedict XVI on the one hand, and that of Francis on the other, a shift from what some have called a more rigorously doctrinal and juridical approach to a more inclusive and pastoral one. This change has been dubbed “the Francis Effect,” and numerous commentators have attempted to discern its fundamental characteristics and its impact on the wider church. This roundtable, based on a “reading of the Roman tea leaves” first proposed by James T. Bretzke, SJ, at the 2015 College Theology Society Annual Convention and revised for this issue, offers an interpretation that focuses on the service (munus) of teaching and governing exercised by the pope and its practical impact on the church. In their responses to Bretzke, Julie Hanlon Rubio and Reid Locklin explore this impact further and point out both the strengths and the limits of the Francis Effect.1
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Bedu, Jean-Jacques. "Max Jacob, personnage de roman dans l’oeuvre de Francis Carco". Les Cahiers Max Jacob 8, nr 1 (2008): 51–62. http://dx.doi.org/10.3406/maxja.2008.940.
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Colombo Timelli, Maria. "Francis Gingras, Le livre arthurien et la matière du roman". Studi Francesi, nr 168 (LVI | III) (1.12.2012): 542. http://dx.doi.org/10.4000/studifrancesi.3642.
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Corio, Alec. "The Development of G. G. Coulton’s Critique of a Roman Catholic School of History". Studies in Church History 49 (2013): 417–29. http://dx.doi.org/10.1017/s0424208400002266.
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Coulton tells the Cambridge youthThat Roman Catholics doctor truth:While Abbot Aidan Gasquet cries:Your English History’s packed with lies!This essay focuses on the polemical historical writing of G. G. Coulton (1858–1947), chiefly his attacks on Francis Aidan Gasquet (1846–1929), whom he believed was the leading member of a mendacious and well-organized Roman Catholic school of history. Apart from the personal animosity which grew up between them as a result of Coulton’s aggressive attitude, this was an ideological and historiographical conflict between the progressive values of an agnostic Anglican priest turned Cambridge academic and the romanticized medievalism of an English Benedictine who was eventually elevated to the rank of cardinal.
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Ciobanu, Petru. "L’aborto nel magistero pontificio contemporaneo, da Pio XI a Francesco". DIALOG TEOLOGIC XXV, nr 49 (1.06.2022): 5–24. http://dx.doi.org/10.53438/dxqh5661.
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Abortion has been an important subject for pontifical teaching since the early days of the Church, and has always been condemned, while the right to life of every person, including those in the womb, has been stressed from the moment of conception. In this article, interventions on abortion and the right to life by contemporary Roman pontiffs, from Pius XI to Pope Francis, are presented.
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Perrier, Guillaume. "Architecture médiévale et art de la mémoire dans À la recherche du temps perdu, de Marcel Proust". Études littéraires 42, nr 1 (22.12.2011): 13–22. http://dx.doi.org/10.7202/1007155ar.
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Cet article examine la question classique du rapport entre le roman de Proust et l’architecture médiévale, sous un angle particulier : celui de l’art de la mémoire, système de mémorisation antique et médiéval redécouvert dans la seconde moitié du XXe siècle par Frances Yates. Proust ne connaissait pas ce système en tant que tel mais, en s’inspirant de l’architecture médiévale pour construire son roman comme un bâtiment de mémoire, il s’inscrit dans la longue tradition de cet art polymorphe.