Search Results (65)

Decreed on 12 January 1570, the seminary of the diocese of Cape Verde was established in 1866 in the format of a Seminary-High School. In this paper, I analyse the projects for the establishment of the seminary in Cape Verde, unpacking the dynamics behind the failures before 1866. First, I discuss the period from the 1570s to the 1640s, with the Jesuits at the epicentre. I then examine why the seminary project went adrift thereafter. Finally, I explain the decisive role of Bishop José Luís Alves Feijó (1865–71) in the establishment of the Seminary-High School. I contend that, in the first phase (1570s–1640s), the project failed because the leaders of the Jesuit mission, influenced by racial and civilisational prejudices, deemed the natives unfit for refined theological training. Moreover, the Jesuit mission lacked the stability to undertake the project. After their departure in 1642, no ecclesiastical player before Bishop José Luís Alves Feijó demonstrated any meaningful commitment to the seminary project. The underlining thesis of this paper is that episcopal negligence (episcopal absenteeism prevailed) and the inability or unwillingness of different field players to compromise were primarily responsible for the failures of the projects to establish the seminary before 1866. Full article

Disputes over episcopal temporalities provide a crucial lens through which to view complex Church–Crown relations in medieval England. The secular estates endowed by the Crown formed the backbone of ecclesiastical wealth, sustaining diocesan administration and judicial operations. As the principal patron, the king frequently intervened in episcopal property disputes. By drawing them into the royal courts, the Crown was able to diminish episcopal authority within bishops’ temporal jurisdiction and to consolidate control over ecclesiastical lands and benefice appointments, thereby contributing to the institutionalization of secular judicial interventions in ecclesiastical affairs. Confiscation of temporalities functioned as a key royal instrument for disciplining recalcitrant bishops, carrying both fiscal and political implications. A micro-level analysis of three major fourteenth-century seizures of episcopal temporalities reveals that the process of “seizure—negotiation—conditional restitution” fostered a pattern of “negotiated obedience” between the king and the episcopate. At the same time, conflicts between bishops and lay magnates over landholdings expose the multi-layered configuration of Church–Crown relations. In these contests, both sides petitioned the king and offered strategic concessions to seek royal support, generating a tripartite form of “competitive compromise” that further entrenched royal supremacy in the adjudication of ecclesiastical and secular property. Full article

A common trope in Anglicanism is to refer to the Book of Common Prayer as “the Bible rearranged for public service.” This paper unpacks the complex and varied ways in which the 1979 American Book of Common Prayer uses and appropriates Scripture in the text of its liturgies. Relying on an earlier essay in Studia Liturgica where the author proposed a taxonomy to describe the various ways that any liturgical rite can use Scripture as a source within the text of the rite, he applies that taxonomy to the English and American Prayer Book tradition more generally and the current American BCP more specifically. He demonstrates not only that this taxonomy is just as applicable to modern liturgical texts as it is to ancient ones, but also that it provides a means to describe accurately the range of ways in which this particular BCP can rightly be said to be scriptural. Full article

Background: Since the study of Lev and Thaemert in 1973, little has been published concerning the overall arrangement of the murine conduction tissues, in particular with relation to gross anatomical landmarks. We recently emphasised the potential value of the mouse as an experimental animal in determining the role, if any, of the superior septal pathways in ventricular activation, comparing the findings to the arrangement in the human heart. Our previous study, however, was confined to the atrioventricular conduction axis. In the light of recent controversies regarding atrial conduction, we have now extended our study to evaluate the overall arrangement of the conduction tissues in the murine heart. Methods: We have re-examined serially sectioned histological datasets previously prepared from adult mouse hearts, incorporating new datasets to permit assessment in the three orthogonal planes, correlating the histological findings with the gross anatomy as revealed in episcopic datasets prepared from late foetal and neonatal mice. Results: The overall arrangement of the conduction tissues is comparable with the human arrangement, but with subtle differences. The sinus node straddles the superior cavoatrial junction, rather than being embedded within the terminal groove. Conduction from the node to the atrial walls is through working atrial myocardium. The atrioventricular conduction axis, as we have recently emphasised, is much more comparable, in particular with presence of well-formed nodo-ventricular and fasciculo-ventricular pathways. In many of the hearts it is also possible to recognise a well-formed retro-aortic node. Conclusions: Despite the differences in the arrangement of the sinus node, mouse is an ideal model for further investigations of cardiac conduction, in particular to clarify the potential roles of the superior septal pathways and the retro-aortic node. Full article

In the last half century, the approach that identifies the influence of the Enlightenment in the academic and public activities of the ecclesiastical intellectuals has taken root in the history of ideas, including in Central and Eastern Europe. One of the aims of this trend is to identify the reform ideas that emerged among the leaders of Christian churches and non-Christian religious communities to modernize pastoral practice. As one of the most important results, the changes that took place in the second half of the 18th century are no longer seen as the inevitable consequence of external forces, primarily from the state, but also as the derivative of internal aspirations in dialog with the ‘Zeitgeist’. Previous scholarly work, however, rarely examined the theoretical considerations behind the reform of religious practice, which can in fact be explained by changes in the image of the church among the ecclesiastical intelligentsia. The study aims to illustrate these changes in the ecclesiastical image by means of three contemporary texts, focused on the episcopal oath and the reform of the clergy. Full article

This article explores an interreligious educational initiative jointly developed by the Union of Italian Jewish Communities (UCEI) and the Italian Episcopal Conference (CEI), the “Sixteen Sheets on Judaism,” created to support Catholic religious education in Italian schools. Using a dialogical-hermeneutic methodology within a constructivist qualitative framework, the study applies Hermeneutic Content Analysis to thematically code and interpret the corpus. The analysis shows how the sheets seek to dismantle long-standing stereotypes and theological distortions about Judaism—often still present in educational settings—and to prevent forms of antisemitism by fostering accurate knowledge and mutual respect. Key themes include the Hebrew Scriptures, the Written and Oral Torah, and the Jewish identity of Jesus and Paul. The materials promote mutual recognition and religious literacy through dialogical engagement and the affirmation of Judaism as a living and autonomous tradition. By enabling Jewish self-representation and encouraging theological reciprocity, the sheets exemplify a model of transformative non-formal education. The article positions this case within broader debates on interreligious pedagogy and presents it as a valuable tool for inclusive curriculum design and intercultural citizenship. Full article

The 1958 autonomous episcopal elections and consecrations in China represent a significant episode in the history of the Chinese Catholic Church. One of the central issues at stake was the violation of canonical norms regarding episcopal consecrations; therefore, the Code of Canon Law became a subject of internal debate within the Chinese Catholic Church. This study examines how Chinese Catholic discourse on Canon Law evolved between November 1957 and December 1958, during the early implementation of the policy of self-election (自选) and self-consecration (自圣) of bishops promoted by the Chinese Government. Drawing on Chinese-language sources—most notably articles from Guangyang 广扬, the journal of the Catholic Patriotic Association of Tianjin, and the proceedings of local assemblies held in some dioceses such as Rehe—this study documents how prevailing attitudes toward the Code of Canon Law shifted over the course of these months, from a moderately conciliatory stance to a more radical one. Already dominant in study sessions and political-ideological campaigns of mid-1958, these radical positions appear to have become preponderant toward the end of the year, especially in the wake of Pope Pius XII’s 1958 encyclical Ad Apostolorum Principis, which condemned the autonomous election and consecration of bishops without papal mandate. Full article

This study investigates the prescribed and perceived roles of Catholic bishops in 18th-century Hungary through a comparative analysis of Bishop Ferenc Zichy and Bishop János Szily. Drawing on papal encyclical—Ubi primum of Pope Benedict XIV—, as well as episcopal documents—Epistola pastoralis of Ferenc Zichy, Istructio… of János Szily—, the paper explores the episcopal ideals of governance, teaching, and moral example, and how these ideals were implemented in the dioceses of Győr and Szombathely. The research highlights how both bishops internalized and operationalized the model of the bonus pastor—the Good Shepherd—through personal residence, canonical visitations, seminary reform, and moral regulation of the clergy. Bishop Zichy and Bishop Szily emphasized the importance of episcopal oversight, spiritual exercises, and educational standards to reinforce clerical discipline and doctrinal conformity, responding to the challenges of the Catholic Enlightenment and the broader ecclesiastical reform movement. By analysing pastoral letters, visitation protocols, and clerical instructions, the study reveals a coherent vision of episcopal leadership that balanced doctrinal authority with practical pastoral care. This work contributes to the broader historiography on early modern Catholicism by showing how local episcopal strategies aligned with and adapted papal mandates in a dynamic and context-sensitive manner. Full article

The aim of the article is to analyze the relationship between the Christian faith and the spiritual traditions of the indigenous peoples of Latin America, seeking to identify elements that make it possible to trace paths of dialogue and mutual cooperation. It shows that historically, there have been tensions and conflicts between these traditions, but today, there is a path towards overcoming this reality through social solidarity, which serves as a basis for dialogue between the ways of believing. The research method is comparative and involves a qualitative analysis of the bibliography dealing with the relationship between the Church and Latin American indigenous spiritualities. The bibliographic base is documental, with emphasis on the conferences of the Latin American Episcopal Council (CELAM), the Synod for the Amazon (2019) and the magisterium of Pope Francis, read from the perspective of the Second Vatican Council and the current theology of religions. The conclusion is that the Church is developing an important social dialogue to promote justice and the rights of indigenous peoples. This dialogue serves as the basis for a dialogue with the beliefs and spiritualities of these peoples. The challenge for this is to review mission objectives and methods in order to overcome the conversionist perspective in the relationship with indigenous peoples, taking paths of mutual respect and acceptance and valuing them beyond being the recipients of evangelization. In this way, indigenous spiritual traditions can be recognized not only as “seeds” of the Word to be developed by evangelization but as an already mature fruit of God’s relationship with these peoples. Full article

This paper underlines the importance of the Particular Councils in the implementation of the principle of synodality, a central theme in Pope Francis’ pontificate. A recovery of the role previously recognised to Particular Councils can, in fact, contribute to a more balanced participation of the People of God in carrying out the Church’s mission. Full article

The liturgical reforms of the mid-twentieth century had major impacts on not only the forms of liturgies in the Western church but also on liturgical theology. The 1979 Book of Common Prayer of the Episcopal Church, the Anglican province in the United States, along with several dioceses across the world, represents the culmination of these developments in that jurisdiction. Among its revolutionary suggestions is the reservation of Holy Baptism for certain occasions: the Easter Vigil, Pentecost, All Saints’ Day or the Sunday following, the Feast of the Baptism of Our Lord, and the visitation of a bishop. Many liturgical guides emphasize the advantages of observing these so-called “baptismal feasts,” but none treat them in any lengthy manner. Do the different occasions for baptism have something specific to say about what baptism is? How do the appointed lectionary readings shed light on baptism, and vice versa? In this article, I will explore these feasts and especially their assigned lessons in the Revised Common Lectionary. I will show that when read with a liturgical hermeneutics, the appointed scriptures and, therefore, the baptismal feasts themselves paint a comprehensive picture of a contemporary baptismal theology. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. Full article

This article examines the complex process of establishing a unified structure for the Ukrainian Greek Catholic Church (UGCC) within the post-World War II diaspora, focusing on the formation of the Bishops’ Conference and the concurrent pursuit of the recognition of patriarchal status. Building on earlier inter-diocesan meetings, efforts to create a coordinating body for the dispersed UGCC episcopate gained momentum in the 1950s, culminating in the establishment of the Episcopal Conference. However, these conferences progressively revealed significant internal disagreements, particularly concerning the scope of the Conference’s authority and its relationship with the Roman Curia. The release of Josyf Slipyj from Soviet imprisonment and his subsequent exile in Rome, coupled with the proclamation of the Decree on the Eastern Catholic Churches, dramatically altered this dynamic. Slipyj’s advocacy for ritual jurisdiction clashed with the Roman Curia’s desire for centralized control and the divergent views of individual bishops. Significantly, the growing activity of the laity, characterized by persistent demands for autonomy and patriarchal status, and fueled by disillusionment with Vatican policies, played a crucial role in shaping the UGCC’s trajectory. This analysis underscores the intricate interplay of canonical, political, and personal factors that influenced the UGCC’s attempts to forge a coherent identity and assert its rights in the post-war diaspora. Full article

Culture is the reflection of the values and ideals of society, and changes over time as values change. The early eleventh century was a time of change due to religious ideals and new governments in the French and German Kingdoms, and the values and ideals of those societies were reinforced and molded by ritual veneration of saints’ relics and the episcopal vitae which gave histories of the saints who were venerated and the churches and monasteries that kept their relics. This contribution evaluates the use of saints’ relics by those involved in the pax Dei movement and by Pope Leo IX at the Synod of Reims (1050). It then evaluates how the public veneration of saints helped to promote the ideals found in episcopal vitae from Toul and Regensburg, namely that holy bishops should belong to a network of saints, that they defend and provide for their people, that they support monasticism, and that they show respect for Rome and the office of pope. Full article

This study examines the jurisdictional disputes between the bishop of Malta and the grand masters of the Order of St John during the first half of the seventeenth century, specifically from 1563 to 1650, in the wake of the Council of Trent. It focuses on conflicts concerning ecclesiastical immunities—personal, real (material), and local—as key points of tension between spiritual and temporal authority in early modern Malta. By analysing extensive archival correspondence preserved in the diocesan archive of Malta between the bishop, the grand master, and the Holy See, the study reconstructs how these immunities were invoked, negotiated, and contested. It employs a historical–legal methodology, interpreting these documents within the wider European context of Tridentine reform and absolutist State building. While established scholarship has highlighted broader patterns of Church–State conflict in early modern Europe, this study contributes an original case from the periphery of Catholic Christendom, where both bishop and grand master were ultimately subject to the papacy. The article is structured around the three traditional forms of ecclesiastical immunity, each examined as a distinct yet interconnected site of struggle. It argues that, in Malta, the application of Tridentine reforms served both to consolidate episcopal authority and to provoke resistance from secular powers, revealing the complex, mediated nature of ecclesiastical governance. The study ultimately sheds light on how canonical tradition, papal intervention, and local political configurations shaped the contested boundaries of sacred and secular jurisdiction. Full article