Search Results (7)

The Ukrainian Greek Catholic Church was officially liquidated by the Soviet authorities at the L’viv Pseudo-Council of 1946. However, the clergy and faithful who remained loyal to their Church formed an underground church structure. In the late 1950s and early 1960s, the underground Greek Catholics had special hopes for the revival of the UGCC. This was due to the easing of repression in the USSR after Stalin’s death and the preparation and convening of the Second Vatican Council. It was at this time that Pope John XXIII managed to secure the release of the head of the UGCC, Metropolitan Josyf Slipyj, who had spent 18 years in the Soviet labor camps and exile. At that time, many suspicions and accusations arose among the clergy and faithful of the underground UGCC due to insufficient information about the actions and decisions of the Council. In those years, a movement emerged that later grew into an apocalyptic sect (“Pokutnyky”). Ecumenical talks between the Vatican and the Russian Orthodox Church, the issue of patriarchal status for the UGCC, ritual disputes, and so on also caused a lot of discussion among the Greek Catholics in Ukraine. This paper is an attempt to provide a better understanding of the perception of the Vatican II decisions by underground Greek Catholics within their struggle for the existence and revival of their Church. Full article

Background: This study aims to evaluate how surgical timing and the radiological characteristics of fragment blocks can affect the effectiveness of ligamentotaxis, in restoring the spinal canal area, and local kyphosis in adults with traumatic thoracolumbar A3 burst fractures without neurological impairment treated with percutaneous short-segment fixation. Methods: A retrospective observational study was conducted between January 2016 and December 2022 on neurologically intact adult patients with a single A3 thoracolumbar fracture. Data collected included demographics, injury mechanism, fracture level, and clinical and surgical details. Radiological assessments included spinal canal area, local kyphotic angle, anterior and posterior vertebral heights, and fragment block measurements. Results: Out of 101 treated patients, 9 met the criteria with a mean age of 52.22 years. Most fractures were at L1 (88.89%). All patients had moderate-to-severe pain (NRS 6.22 ± 1.09) at baseline. Five patients (55.55%) underwent surgery within 72 h, with a mean surgical time of 109.22 min. SCA and LKA values improved significantly in all patients post-surgery. Early surgical intervention (<72 h) correlated with greater improvements in spinal canal area (p = 0.016) and local kyphotic angle (p = 0.004). A significant association was found between spinal canal area improvement and the percentage ratio of fragment height to “normal” vertebral height (rho = 0.682; p = 0.043). Conclusions: Early (<72 h) short-segment percutaneous fixation is recommended for adults with high functional demands and moderate-to-severe axial pain due to single traumatic A3N0M0 thoracolumbar fracture. This “upfront” approach is associated with enhanced indirect decompression and better local kyphotic angle restoration. Considering the fragment morphology could also be important in surgical planning. Full article

This paper aims to present and compare contemporary concepts of the common good formulated by economists with reference to the understanding of the common good by the great men of prayer: Augustine of Hippo; Thomas Aquinas; Jacques Maritain; and Popes John XXIII, John Paul II, and Francis. It seeks to determine in what direction the economic theory of the common good can develop, taking into account inspiration drawn from Catholic social teaching (CST). Given the interdisciplinary nature of the common good, a historical and interdisciplinary approach, along with the descriptive method, was adopted. The paper highlights the tendency of economic theory toward one-dimensional and relativistic concepts of the common good and suggests a search for economic ideas of the common good that are simultaneously multidimensional and universalistic. It recognizes the achievements of CST, created by the great men of prayer, in enhancing the understanding of the category of the common good and posits that these teachings can serve as research inspiration for economists. Full article

Research overviews of and historiography on the attitude of the Catholic Church and theologians towards athletes with intellectual and physical disabilities assume that the Church and theologians have only very recently begun to interest themselves in this subject. Starting from John Paul II’s contribution to this field, and above all from his integral anthropological vision, this article assesses his position by comparing it with that of his two successors Benedict XVI and Francis. Especially the latter’s addresses and interviews and the official documents on sport issued by the Holy See during his pontificate are testimony to his special commitment to athletes with disabilities. The article also examines the history of the Holy See and studies its attention to athletes with a disability. The results of this inquiry are that papal interest in this field is not limited to, nor did it start with the pontificate of John Paul II. Instead, it dates from the very beginning of the modern phenomenon of sport, with Pope Pius X at the beginning of the 20th century, continued by Pius XII and John XXIII. The latter’s speech to the participants of the first Paralympic Games in 1960 is the strongest indication of a pre-John Paul II affirmation of disabled sport. This points to the importance of taking a more nuanced position in the current debate, although it is clear that Pope Francis must be considered the champion of the Holy See’s commitment to the inclusion of athletes with a disability. Full article

When reflecting on the relationship between the Catholic Church and the modern world in the second half of the 20th century, it is impossible to overlook the radical shift brought about by John Paul II. As Ernst-Wolfgang Böckenförde points out, the saintly Pope opened a “new dimension of the Church’s influence on the world”. The essence of this novelty was John Paul II’s perception of the Church’s task as being defined “centrally and exclusively from the perspective of its salvation mission”. The above thesis seems proven regarding Holy See diplomacy. The most prominent example of a “new approach” was the decision taken by John Paul II to put aside Ostpolitik, dominant since the t ime of John XXIII. Nonetheless, the question arises regarding a change in the social teaching of the Church under St. John Paul II, for ultimately, political praxis is always rooted in some theory. In the case of the Church, the theoretical foundation of the Church’s socio-political activity and its relation to modern world is Catholic social doctrine. The presented article examines the meaning of the teaching of St. John Paul II for the nature, method, and goals of the social teaching of the Church. If Böckenförde is right when writing about the political novelty of the Polish Pope’s pontificate, also in this field, despite numerous references to his predecessors, the position of John Paul II should be associated with a significant novum. The article is devoted to discussing this thesis. Full article

Through the case study of 20 Shi’a organisations in Italy, this article aims to explore the meanings of traditionalism and how it grows among certain Shi’a women who are members of these organisations. The article compares the two differing and antithetical ways in which Shi’a women relate to their traditions, one being spontaneous and emotional, the other rational and discursive. The primary objective is to show that the rationalisation of tradition, or traditionalism, develops only among women willing and capable of relating to their European host context. Instead of an organic tendency, Shi’a traditionalism emerges in this case as a reaction to Italian society, tailored to deal with the social concerns that surface in the Apennine peninsula. The social concerns eventually propel women to revamp their religious heritage. Full article

On 25 December 1961, John XXIII convoked the Second Vatican Council with his apostolic constitution Humanae salutis, praying that God would show again the wonders of the newborn Church in Jerusalem “as by a new Pentecost”. Not six years later, in 1967, a group of students at Duquesne University in the United States prayed while on retreat for an infusion of the Holy Spirit that they might also experience the power of Pentecost. They received what they reported to be the gifts of the Holy Spirit, and out of the spiritual experiences of that retreat arose what would become an international movement known as the Catholic Charismatic Renewal. This movement, influenced by Pentecostalism, would develop its own embodied praxis of prayer that seeks a renewed encounter with the power of the Holy Spirit made manifest at Pentecost. This article analyzes the embodied prayer language of the Renewal by drawing from Louis-Marie Chauvet’s distinction between language as mediation (or, symbol) and language as tool (or, sign). It will use Chauvet’s distinction as a hermeneutic to flesh out the relationship between post-Vatican II charismatic prayer practices and their intended purpose of participating in the encounter of Pentecost. Full article