Council of Trent

For our understanding of the celebration of the Eucharist, we must know with clarity that all Christian communities did celebrate the Eucharist, each according to its Tradition (or Rite), i.e., (a) east-Syriac, (b) west-Syriac, (c) Roman and (iv) Greek. This study is essentially concentrated on the celebration of the Holy Qurbana of the (east Syriac) Syro Malabar Church. There is a great confusion amongst the faithful, including the clerics at all levels about exclusivity between Holy Qurbana and Holy Mass. We shall study this subject in some detail at the end of this chapter.

From Rome, Catholicism sought to spread itself throughout the early modern world. But, at a more local level, how did Catholic missionaries operate in the rural areas near the papal city? In the archival sources preserved at the Archivum Romanum Societatis Iesu (ARSI), the countryside around seventeenth-century Rome emerges as a site of widespread religious ignorance, superstition, and magic. Its proximity to the center of Catholicism highlights the problem of religious education in rural areas.

Domingo Báñez participated in the trial against the Hebraists, expressing considerable disdain for the study of biblical languages. However, when he published his commentary on Aquinas’ Summa in 1584, he recommended the study of Hebrew and aligned himself with Fray Luis on the question of the Vulgate. This did not prevent him from maintaining a theological view of Scripture that gave the Church (and not the human sciences) the final word on biblical matters.

Toutes mors oublier convient. Li rois le convenent bien tient Quë il avoit a la roïne. Aprés sa mort fu lonc termine Avoeques sa fille Joïe, Qu'il mout amee et cierie. Pour l'amor qu'il ot a sa mere Ne li monstra pas vie amere; Et molt l'ama de grant amour.

[...]
PREFACIO DO AUTOR
E' uma vida mystica a de Santa Margarida de
Cortona, vida de união ininterrupta com Deus tão
intensa que exige e suppõe graças de todo extraordinarias
que purificam, illum inam, elevam, consumindo-
se na convivencia quasi diaria com o
mundo mysterioso dos espiritos celestes, cuj a corôa
e centro é o proprio Deus.
Por modos totalmente fóra do commum, por
mensageiros celestiaes, por visões e revelações,
mostrou-lhe Deus, desde o momento da conversão,
o caminho a trilhar ; alegrou-a e a consolou, por
m.eio de favores sobrenaturaes, e a pu rificou pela
suppressão desses mesmos favores. Que, no entanto,
com a permissão divina, a experimentasse e
atormentasse o espirito mau, que com odio figadai
costuma perseguir os amigos de Deus, não
pode surprehender a quem entende algo da vida
espiritual.
Claro está que nem todos são chamados a trilhar
o mesmo camin ho, seguido por Santa Margarida.
Nem são tanto os feitos dos santos de que
nos devemos apropriar para imitá-los, como os
principias que foram causa desses feitos, a generosidade
heroica e o amor, com que praticaram
esses principias. Vive cada um sua propria vida :
caracter, ci rcumstancias externas, e maneira de
encará-la são differentes em cada individuo. Dahi
esta immensa variedade no exercicio das virtudes
que torna a vida dos santos jardim aprazivel para [...]

On the basis of historical, ritual and theological distinctives of the two liturgical rites, Missa Tridentina and Novus Ordo mass, the author focuses on the question of various understanding of liturgical tradition in the Catholic Church. According to the present-day teaching office the «static» understanding of tradition which is legalistic and propositional in following the idea of the transition of faith in an existing form, must concede to the «dynamic» model which is personalist, communal, rooted in history and is based on the idea of progress and steady development. The liturgical movement of the XX century, the «ressourcement» movement and the Second Vatican Council have shown their commitment to the «dynamic» view of tradition with its crucial role of pastoral care and active and conscious participation in the liturgy. However, some influential Catholic theologians of the XX century have been trying to achieve a synthesis of various models of tradition paying more attention to the organic growth of the traditional liturgical elements as well as to the theocentric nature of liturgical action which was emphasized by the Council of Trent and Latin Missa Tridentina.

Type de publication: Collectif Directeurs d'ouvrage: Ferrant (Julien), Guillabert-Madinier (Tiphaine) Résumé: Dans la religion du « Verbe fait chair », la question du langage est unie à celle du salut, et plus encore au siècle de l'humanisme et des Réformes. Cet ouvrage propose une réflexion sur le rôle du langage dans les processus de réformation et de confessionnalisation dans l'Europe du XVI siècle.

La publication de la lettre du pape François sur la littérature constitue un événement considérable dans l’histoire des relations entre l’Église catholique et la culture laïque et profane. C’est d’abord un magnifique éloge des vertus et des beautés de la littérature, et de sa complexité morale. Mais c’est aussi pour le fidèle une invitation à lire toute la littérature sans exclusive et sans aucune censure. Ce message de liberté et de responsabilité adressé aux lecteurs propose un changement complet de paradigme par rapport à la pratique ancienne de l’Index des livres interdits.

With Pope Francis, Literature Becomes a Matter of Faith
The publication of Pope Francis’s letter on literature is a major event in the history of relations between the Catholic Church and secular culture. It is, first of all, a magnificent tribute to the virtues and beauties of literature, and to its moral complexity. But it is also, for the believer, an invitation to read all literature without exclusion and without censorship. This message of freedom and responsibility addressed to readers represents a complete paradigm shift compared with the old practice of the Index of Prohibited Books.

For 400 years after the Council of Trent, a juridical model of the church dominated Roman Catholicism. Shifts towards a broader ecclesiology began to emerge in the nineteenth century. Despite the attempts to repress any deviations from the official theology after the crisis of Roman Catholic Modernism in the early twentieth century, various renewal movements, known as ressourcement, in the decades between the world wars brought forth a period of rich ecclesiological research, with emphasis given to notions such as the Mystical Body, the People of God, the church as mystery, as sacrament, and as communio. The Second Vatican Council incorporated many of these developments into its vision for renewal and reform of the Roman Catholic Church. Over half a century after Vatican II, a new phase in its reception is emerging with the pontificate of Pope Francis.

A large number of Latin catholics are perplexed by infant communion in the Eastern Churches of the Catholic and Eastern Orthodox traditions, to say nothing of the non-Chalcedonian Churches and Assyrian Church. This work is meant to inform them. For ideologues who elevate opinions of Scholastics, based in their quaestiones typically on canon law or sacramental discipline, the information demonstrates that the tradition of the Latin Church and Roman magisterium is irrreconciliable with numerous theologians' arguments against the practice, attempting to elevate it to the Latin tradition when it is nothing of the kind.

Leon Battista Alberti, nel secondo libro Della Pittura (1436), espone la sua idea di imitazione selettiva della natura mutuando dal De inventione di Cicerone l'episodio delle cinque fanciulle di Crotone scelte dal pittore Zeusi di Eraclea per «torre da queste qualunque bellezza lodata in una femmina» e farne tesoro per la realizzazione di una tavola destinata al tempio di Lucina. 1 La storiella sarà rievocata continuamente dalla letteratura artistica successiva 2 con funzione paradigmatica estendibile anche alla raffigurazione di soggetti maschili. Per il pittore e trattatista le figure delle vergini devono mostrare «più dolcezza di quiete che galliardia»; prescrive, quindi, «movimenti et posati ariosi, pieni di semplicità». 3 Al di là di queste concise osservazioni, Alberti non sembra interessato alla ricerca di un "ideale morale" da promuovere attraverso la pittura. Non suggerisce esplicitamente un carattere o un comportamento delle donne da divulgare con gli strumenti del mestiere. Nei

Integrating faith with reason is a foundational concern in theology, philosophy, and Christian living. The two are not enemies; rather, they can complement and strengthen each other when rightly understood. Here's how to approach their integration: 1. Understand the Nature of Faith and Reason • Faith involves trust in God, acceptance of divine revelation, and belief in truths that may transcend human understanding. • Reason is the use of human intellect, logic, and critical thinking to understand the world and seek truth.

The Annual Conference of the Cathedrals Archives, Libraries and Collections Association (CALCA) at St David’s Cathedral, Pembrokeshire, Wales. 17th to 19th June 2025
This presentation explores the history of the Bedell Old Testament and the process of acquiring it in 2020, while also examining the complex relationship between the Irish language and the Reformation Church.
In the 16th and 17th centuries, language was a barrier to Protestant reform in Ireland. Bishop William Bedell (1571–1642), fluent in Irish, promoted services in Irish and translated the Old Testament with native collaborators. His work faced opposition from both English officials, who linked Irish with rebellion, and Catholic authorities, who opposed vernacular scripture.
The Church of Ireland remained largely English-speaking in the 18th century, serving mainly the Anglo-Irish elite. Limited Irish-language religious texts were produced, often as missionary tools rather than cultural recognition. In the 19th century, evangelical groups used Irish in education and preaching during the ‘Second Reformation’, but this was viewed with suspicion as proselytising. By the late 19th century, as Irish declined, the Church of Ireland abandoned Irish-language work, leaving its preservation largely to the Catholic Church and nationalist movements.
The Bedell Old Testament, completed in 1640, survived rebellion, war, and neglect until published in 1685 with the support of Archbishop Marsh and Robert Boyle. The full Bible, combining Bedell’s Old Testament and O’Donnell’s New Testament, appeared in 1690 and remained the only complete Irish Bible for nearly 300 years. Later editions were printed in 1817, and a new Catholic translation, An Bíobla Naofa, was published in 1981.
The pathway to purchase…

In light of recent abuses and well-publicized instances of the invalid celebration of the sacraments, the Note Gestis verbisque of the Dicastery for the Doctrine of the Faith reasserts the Church’s perennial teaching and liturgical-sacramental discipline on the words and gestures that together guarantee the validity of the sacraments. In addition to its presentation of the necessity of the sacramental form, the document also considers other elements of the liturgical celebration, underscoring that the prescribed rites are to be observed in all their richness in order to ensure the just and fitting offering of the liturgical-sacramental rite, thereby guaranteeing the authentically ecclesial nature of the Church’s worship and safeguarding the rights of the Christian faithful in respect of such worship. This article offers a commentary on Gestis verbisque from a specifically canonical-legal perspective, observing how the liturgical and sacramental discipline of the Church conforms both to given theological realities and to maintenance and promotion of justice in the ecclesial society.

Ecclesia semper reformanda est, as the medieval saying goes. This proved particularly true of the medieval church structure in the first half of the 16th century. The various movements of renewal slowly broke up the forms that had developed during the Middle Ages. In order to address the problems that arose, the Church responded to the old practice of reformatio in capite et in membris by convening a universal synod. The Council of Trent was called to renew the Church and to develop the necessary reform programme. Its convening and its work during its various sessions was a matter not only for Rome but for the whole universal Church, and accordingly it was attended by a varying number and in varying compositions of bishops and other leaders of the Western Church. Despite this, the Hungarian bishops were reluctant from the outset to participate in the work of the Council and to travel to Trent. In my study, I seek to answer the following questions: What was the reason for this reluctance? What was the impact of the spread of the Protestant Reformation and the Ottoman wars on the bishops, and was the case for defending against the Ottomans a rhetorical phrase or an actual reason for this? Which Hungarian bishops travelled to Trent, what activities did they carry out, and on the basis of their speeches and letters, what issues were they concerned with in connection of the renewal of the Church?

When we talk about renewal, or defending a particular model of Church, which model are we defending? What are we trying to preserve? Moreover, we might ask: what other periods of history tried to preserve what they had? And if they had succeeded in preserving what they had at any one particular point in time, what sort of Church would we have now? What kinds of church structures would we have now? What sort of spirituality would we have now? At what point in time would you want to freeze that ecclesiastical model? When would have been the optimum moment in our Church’s history for us to have cryogenically frozen our structures, our spiritualities, our liturgies, our catechetics, our understanding of doctrine, and our moral priorities?

The author has granted a nonexclusive licence allowing the National Lïbrary of Canada to reproduce, loan, distri'bute or seli copies of this thesis in microform, paper or electronic formats. The author retains ownership of the copyright in this thesis. Neither the thesis nor substantial extracts fiom it may be printed or othemise reproduced without the author's permission. Licence non exclusive permettant a la Bibliothèque nationale du Canada de reproduire, prêter, distribuer ou vendre des copies de cette thèse sous la fome de microfiche/nlm, de reproduction sur papier ou sur fonnat électronique. L'auteur conserve la propriété du droit d'auteur qui protège cette thèse. Ni la thèse ni des extraits substantiels de celle-ci ne doivent être imprimés ou autrement reproduits sans son autorisation. The Real and Revelation: The Development and Function of the Doctrine of C h i a a l Sin in Phillip Melanchthon by Darren Charles Marks, Master of Arts (M.A.) thesis 1997. Faculty of ïheology, Toronto School of Theology, University of Toronto. This work seeks to examine the importance of the doctrine of Original Sin in understanding Melanchthon's anthropology and then how the doctrine c m also serve as a reliable indicator in relation to certain key areas of Melanchthon's theology and theological method. The conclusions derived from the thesis argue that Melanchthon is best understood not out of a proximity to proto-rationalism (the so called Melanchthon blight), but rather his proximity to an emerging Luthera~sm. The work seeh to trace Melanchthon's usage of the doctrine synchronically across the familial editions of the Loci Communes carefully arguing the epistemological ramification of the doctrine in light of Revelation. As such , the work also atternpts to explain the theological and historical motives for changes-real and apparent-within Melanchthon's thought and compare this to the emerging Lutheran orthodoxy. For our lost baby whose eyes now h l y see the real Author's Forewotd There are two stylistic decisions made which need to be explained before one endeavow to navigate the following text First, 1 have chosen to foIlow the Corpus Refumatonrm's spelling and syntax of Latin words, even when they are in variation of generally agreed spellings or syntax. A common example is the spelling of causa as causa. Often the Corpus retains archaic redundancies long corrected by more modem editors and writers. Nonetheless, I have retained the Cimpus'usage in order to present a more prisme and accurate stud y of Melanchthon's thought. Often the editorial cleaning up by a translater is really subtie editing. Thus, the ofi thnes awkward texts and sometimes apparently misspelt Latin. 1 have tried to present the text in sihr reducing the amount of interpretation. Çecondly, when the term l&(as opposed to Locgthe abbreviation of the text Luc.. Communes) is iised it is meant to be understood as a technical term. The t m refers to Melanchthon's usage of either experiential or existential similarities (comrnonplaces) shared within the human condition. O f course, this will be further expiaineci in following chapters. Nonetheless, should the reader bear these cautions in mind, some confusion wilI be eliminated. Melanchthon's strong Christological focus avoids both dualism and monism. In a collision o f the world of ideas and the world of aesthetics, Lucas Cranach the Younger captured Melanchthon's own self-conception in his 1558 painting of Melanchthon. Echoing Melanchthon's own thoughts of self-identification with Basil the Great, Cranach portrays the elder-Melanchthon as Basil who brandishes Basil's o w n work on justification by faith.' The aged reformer clearly saw himself, like his understanding of the solitary Basil, as both faîthful and embaffled by many powerful foes. There is little doubt that Melanchthon clearly devoted his Iife to an explication and application of Lutheran theology in a new age. Equally apparent was the resistance encountered, especiallv after the occlusion of the Refonnation's initial bright Iight following the Peasant's Revol t, evangelical dissensions and incursions of both Catholic and Muslim arrnies into the Northem European states.' In addition to these 'externai' threats to the nascent Lutheran identity, Melanchthon also faced numerous 'The painting and Melanchthon's statement of congmity between himself and Basil, " Ftrif eiiirrr et ipiiis cctm tirrbirleirtn et plenn ~h t o c i ~r ~u dissidimim. Et itz ipstir~ Ninirrit iirngm plznhris Arinitioririii, ii~shtr~to-Vnlerifis Iwperntoris tyrn~znidi. Nunc sirriilin accidimt. . . ." is explored in Sachiko Kusukawa, The Transformation of Natural Philoso~hv in the Case of Melanchthon (Cam bridge: Cam bridge University Press, 1995) 193. 'Martin Brecht's master work Martin Luther (3 vols.), trans. J. Schaaf (Minneapolis: Fortress Press, 1991) gives an excellent account of the effects of political realities on the Lutheran reformers and their confidence. In regard to the very early stresses on the Lutheran formation to 1532: On the Peasant's War and rise of

Many may wonder why, in the modern day, the Roman Catholic Church continues to incorporate Latin, a now barely extant language, into its canonic religious rituals and public services. However, to understand whether there is a latently malicious intent lurking beneath this esoteric tradition, we must look back to the 1545 Council of Trent, in which these traditions were first canonized. This choice on the part of the Catholic Church helped incense the Protestant Reformation’s criticisms against the Church for exclusivizing the very religion its followers were practicing. This paper investigates the origins of the Catholic Church’s suppressive practices against the religious knowledge of the masses and how this tactic backfired on their intentions.

Esta investigación transhistórica pone en relación las confesiones de prácticas sexo-afectivas queer de dos mujeres alejadas por cinco siglos y miles de kilómetros; Marina de San Miguel, una beata española afincada en el México colonizado del siglo XVI y de Bárbara Rey, una vedette del destape español. Ambas confesiones se analizan en su formato de transcripción: el proceso de Marina de San Miguel archivado en el Fondo de la Inquisición de
México y la confesión de Bárbara Rey en formato de transcripción ficcionada en el libro de Marta Sanz, Daniela Astor y la caja negra (2013). Con los pares conceptuales constelación (Benjamin 1955) y genealogía (Foucault 1984), así como sistema monógamo (Vasallo 2018) y pensamiento heterosexual (Rich 1980; Wittig 1992), esta investigación explora, por un lado la
confesión como potencialidad constituyente de subjetividades en relaciones de poder y, por otro, analiza la negativa a confesar (Tuck and Yang 2014) las prácticas del cuerpo como un acto improvisado de supervivencia que desnaturaliza el derecho a conocer y pone el foco en la institución e instrumentos que estructuran la violencia de la aprehensión.

Creer para entender fue el posicionamiento de maestros como San Alberto Magno (1206-1280), llamado Doctor Universal, y Santo Tomás de Aquino (1225-1274), al que la Iglesia reconoce como Doctor Angélico; ambos coincidieron en la Universidad de París en torno al año 1244, durante el reinado de San Luis de Francia (1214-1270). Alberto y Tomás formaron un tandem de similar carácter al de Ambrosio (340-397) y Agustín (354-430) con la salvedad de que, entre estos últimos, era Platón preferente referencia sobre Aristóteles, al que, en cierta forma, cristianizaron aquellos al “depurarle” de su panteísmo y de los errores propios de quien no había conocido a Moisés y había vivido tres siglos antes de la venida de Nuestro Señor Jesucristo.
Cuatro años empleó Santo Tomás en la redacción de la Suma Teológica, obra maestra de 14 tomos, base de toda la enseñanza católica hasta nuestros días. En ella la reflexión filosófica recorre todo el camino que permite el dictado de los sentidos y la lógica natural hasta la misma frontera del Misterio, inexplicable por su propio carácter, pero no por ello menos aceptable para todas las personas de buena voluntad puesto que viene avalado por la vida y testimonio del mismísimo Hijo de Dios.

St. Robert Bellarmine, S.J. (1542-1621), Doctor of the Church, wrote Advice on How to be a Good Bishop (1616) for his nephew, who had been created a bishop. Drawing on the Fathers of the Church, the reforms of the Council of Trent, and the edifying example of St. Charles Borromeo, Bellarmine presents a high ideal of the ministry and life of a bishop. In nine controversies he presents answers to help guide a bishop to heaven. This is the first time this work has been translated into English.

Church's foundation. 1 The Scriptures are the only documents that bear faithfulness witness to the Word. 2 Therefore, Scripture is the only legitimate norm for Christian theology. Objection 2: Barth argues that the Scriptures are unique because they document God's revelation, whereas the Reformed Confessions are of human origin. 3 Scripture is worthy of total obedience, then, whereas tradition can only garner a lesser respect. 4 Therefore, Scripture is the only legitimate norm for Christian theology. Objection 3: Under the Old Covenant, God's Law was written in Scripture (Ex. 20-23). It was by its doctrinal and ethical faithfulness to this written Law that Israel was judged by God. 5 The New Covenant also contains Scripture revealed by God, and faithfulness to it is faithfulness to God (2 Tim. 3:16; 2 Thess. 2:15). Therefore, Scripture is the only legitimate norm for Christian theology. The ultimate norm for Christian theology is the Holy Spirit, whom Jesus Christ promised would reveal truth through the Church's teaching authorities. The Church's teaching authorities have discerned the Holy Spirit outside of Scripture. Responsio: The Catholic Church does not accept the exclusivity of Scripture as a norm for Christian theology. 6 Is its openness to extra-scriptural norms heretical? It is important in answering this question to recall that God is truth (Jn. 14:6). Theology is the systematic study of 1

Iconographic Tradition and Artistic Innovation 1. The context of Caravaggio's Entombment Walter Friedlaender was the first scholar to draw a suggestive parallel between Caravaggio's new interpretation of religious subjects and San Filippo Neri's new kind of devotion. (Friedlaender 1955, 122-130; see also Chorpenning 1987) Friedlaender was fully aware of the difficulties of such a parallel since he emphasised that the Oratorians were part of "the religious situation which Caravaggio encountered when he came to Rome." I believe, Friedlaender also rightly stressed the continuity between devotio moderna and the Oratory, which was based on the practices of confraternities from the late Middle Ages. 1 Caravaggio's Entombment-now in the Pinacoteca Vaticana (Figure 1), originally painted for the Pietà chapel of the Santa Maria in Vallicella-was to be part of the decoration of the church inspired by Saint Philip Neri. As the church was consecrated to the Nativity of the Virgin and Pope Saint Gregory the Great, the inscriptions legible above the three gates on the frontispiece refer to Mary. While the inscription above the central portal refers to Mary's divine motherhood (Deipare Virgini Sacrum), the two lateral inscriptions are taken from the Song of Songs 4:7 "Tota pulchra es amica mea" (on the left side) and "et macula non est in te" (on the right side). The programme of the altars of the interior follows the mysteries of the life of the Virgin as expressed by the Rosary, in con-1 Saint Philip Neri arrived from Florence to Rome around 1533 and became member of a religious community in San Girolamo della Carità.

was born in 1542. His mother, Cinthia Cervini, came from a noble family and was the sister of Cardinal Marcello Cervini. She was very pious and "devoted to almsgiving, to prayer and contemplation, to fasting and corporal austerities." 1 As a young child Bellarmine, too, was pious and pretended to be a priest and give homilies. Cardinal Cervini introduced Bellarmine's mother to the Jesuits. Fr. Paschase Broët, S.J. (1500-1562), one of Ignatius' "first companions", directed Cinthia in the Spiritual Exercises. Soon young Robert was studying at a Jesuit school in his hometown. He wanted to join a religious order where he could not be promoted to ecclesiastical dignities, and consequently he decided to join the Jesuits. 2 In 1555 his uncle, Cardinal Cervini, was elected pope. Unfortunately, the saintly Pope Marcellus II died only 22 days later. In 1560, Bellarmine joined the Society of Jesus and was ordained to the priesthood in 1570. He served as professor of theology at Louvain from 1570-1576. Upon falling ill, he 1

The resolutions of ecumenical councils in 121h-16th centuries referred to problem of concubinage very often. According to them, the concubinatus was a sin and crime, so it should have been condemned and punished. The concubinage was penalized in both

The paper focuses on extracting data from correspondence related to diplomatic missions by Giovanni Francesco Commendone and Antonio Maria Graziani in sixteenth-century Poland. This data is integrated into Omeka S, an open-source platform allowing organisation and entity-relationship mapping. The approach virtually reunites dispersed historical documents on the Graziani Archives portal. It discusses balancing documentation complexity and Omeka S-imposed standardisation's impact on historical research. Concrete examples highlight scholars' ability to interrogate this vast structured data via Omeka S.

The life in contemplative female communities was characterized by the ideal of purity fostered in the monasteries and based on the vows of chastity, poverty and obedience, reinforced by the cloistered life. Especially from the Council of Trent, in Portugal as in Europe, its compliance underlines the paradigms of virtue: the religious woman should be unique in patience, humility, mortification, piety and charity. In this environment, increasingly demanding since the late Middle Ages, betting on valorization of spirituality (based on prayer and silence, in asceticism and liberation of the soul), the leadership capacity of some nuns or, by the other side, the artist ical expressions of music, singing or writing, became specials, demonstrating the power or the creative liberation in the female monastic universe, as it happened in the Cistercian monastery of St. Benedict of Castris (Evora, Portugal), whose peculiarities are presented here compared to other cloistered women houses.

A 25ª Sessão do Concílio de Trento, em dezembro de 1563, estabeleceu em decreto conciliar a necessidade da disciplina e a da profissão religiosa por livre vontade do/a próprio/a, reforçou os votos monásticos de obediência, castidade e pobreza, e tornou obrigatória e universal a clausura estrita para as religiosas. Esta derradeira sessão do Concílio iniciado em 1545 atribuiu aos elementos masculinos da mesma Ordem ou Congregação destas, ou, noutros casos, ao bispo da respetiva diocese, a vigilância do cumprimento deste decreto, com o controlo e a autoridade masculina sobre as consagradas femininas. A clausura seria ainda reafirmada em bulas posteriores e por decisões da Sagrada Congregação do Concílio. Desde então e até ao começo do século XIX e da chegada das Ordens religiosas femininas dedicadas à missionação, em Portugal (tal como em Itália e em Espanha) a "clausura" passou a ser o conceito, o objetivo, a disciplina, o contexto e a matriz identitária da vida conventual feminina. Mais ainda: foi ela o principal * O presente estudo insere-se no âmbito do Projeto FCT EXPL/EPH-PAT/2253/2013, "Projecto ORFEUS -A Reforma tridentina e a música no silêncio claustral: o mosteiro de S. Bento de Cástris", financiado por fundos nacionais através da FCT/MEC e cofinanciado pelo Fundo Europeu de Desenvolvimento Regional (FEDER) através do COMPETE -Programa Operacional Factores de Competitividade (POFC) e do QREN.

The issue of tithes was a very important aspect of the diocesan synods’ legislative activity. It is also argued that tithes had a great importance for ecclesiastical institutions’ functioning. The author makes an attempt of interpretation and analysis of the most important tithe statutes which were issued between XIIth and XVth century. The author focuses on the archdiocese of Gniezno, diocese of Cracovia, diocese of Breslau, diocese of Plock and diocese of Poznan. These dioceses were responsible for customizing the canon law’s norms to regional principle. Those were issued by legate and provincial synods. It is worth noting that diocesan synods reacted for new occurrences and processes having political, economic or social character.The regulation of the internal church’s web of tithes was one of the most important issues with which the diocesan synods’ legislation had to deal with. Creation of new structures resulted in the progressive erosion of parish structures. By that time it was hard to decide who should to receive the tithes. Diocesan synods, basing on the common norms, decided to give the tithe only to those clergyman, who provided priestly activity (cura animarum).It was also banned to receive decimavagas – unspecified tithes. XVth century brought new trends of tithe payment. The nobility’s movement started to struggle with the priesthood with power and position in the Poland, which the best example and symbol was cracovian bishop – Zbigniew Oleśnicki (1423-1455). This movement stood against tithes as well and mading attempts of restraining the tithe obligations. The issue of tithes was a very important aspect of the diocesan synods’ legislative ac-tivity. It is also argument that tithes had a great importance for ecclesiastical institutions’ functioning.

This paper defends John Calvin’s doctrine of sensus divinitatis—the innate awareness of God—as detailed in his Institutes of the Christian Religion and biblical commentaries. Calvin posits that all people possess a natural sense of the divine, rooted in creation in God’s image and reinforced by its majesty. Although universal, this awareness is significantly affected by sin, rendering it inadequate for saving knowledge without Scripture and the Holy Spirit’s illumination. The paper explores Calvin’s theological foundations, his interpretation of Romans 1, Acts 17, and Psalm 19, and contrasts his views with John Locke’s empiricism, which dismisses innate knowledge. While Locke argues that belief in God arises solely from experience, Calvin asserts that the enduring sensus divinitatis is imprinted on every human heart. The study concludes that Calvin’s perspective provides a solid theological framework for understanding humanity’s inclination toward God while affirming the necessity of divine revelation for true knowledge and worship.

In the late Middle Ages a holy legend gained currency in central and northern Europe concerning the 10,000 soldier martyrs crucified on Mount Ararat on the orders of the Roman emperors Hadrian and Antoninus Pius. These pagan soldiers converted to Christianity to win a great victory over a much larger force. When they were required to sacrifice afterwards to pagan gods they preferred death to apostasy. In 1503 relics of these martyrs along with other holy bones were brought to Vilnius from Rome at the request of Grand Duke King Alexander the Jagiellonian. A special altar was built for them in Vilnius Cathedral. This article examines the development of this cult and its adoption in other parts of the Grand Duchy with the support of pious boyars. The building of churches and altars in honour of the Martyrs was popular in outlying parts of the diocese of Vilnius as well as in the sees of Medininkai and Lutsk especially between 1511 and 1522. Holy relics played an important part in this cult. In 1617, after the Great Fire of Vilnius (1610) the 10,000 Soldier Martyrs Altar foundation was replenished by Canon Albertas Plocharskis from money he had lent to Bishop Benedict Vaina. Over time the cathedral altar became associated mistakenly by historians with the tomb of Grand Duke Vytautas and the Holy Cross Chapel. It remains unclear whether an earlier boyar altar foundation at Kražiai in Žemaitija, founded apparently in 1478, is connected with the Vilnius cult.

The Community of Jesus was founded in Bari by Matteo Calisi, with the help of his wife Giovanna De Pascalis, on Pentecost 1983 at the Benedictine Abbey of Santa Scolastica in Via Cardassi. The territory of the Archdiocese of Bari-Bitonto is home to the Mother Community, as well as its civilfiscal domicile. Here the Community carries out its main apostolate activities, with the Community Centre, the House of Formation, the Presidency and Secretariat Offices, as well as the coordination of the offices present in Italy and abroad. For circumstances that can be defined as preordained by Providence, H.E. Rev.ma Msgr. Tarcisio Pisani o.m., Bishop of venerable memory of the Diocese of Altamura-Gravina-Acquaviva delle Fonti, welcomed the experience of the Community in the aforementioned Diocese (Decrees of 01/01/1988 and 18/10/1992), assigning it the Church of Sant'Emidio in Gravina in Puglia for the carrying out of the activities of evangelization and prayer of the Local See. These acts represented the first official recognitions by the Ecclesiastical Authority to the Community of Jesus. __________________________________________________________________________________________ COMMUNITY OF JESUS® INTERNATIONAL ASSOCIATION OF THE FAITHFUL OF THE CATHOLIC CHURCH __________________________________________________________________________________________ In the following years, the Community of Jesus was recognized in other dioceses in Italy and abroad. In forty-two years of life, the charism of the Community has embodied the ecumenical vocation of the Church of Bari-Bitonto and of all the Churches of Puglia. It is inserted and developed in the pastoral plans of the Dioceses in which it is present, actively participating in initiatives for the promotion of Christian unity.

Straipsnyje sekama Žemaičių vyskupijoje po 1773 m. bažnytines pareigybes ėjusių buvusių jėzuitų pėdsakais: sudarius preliminarų tokių asmenų sąrašą, nagrinėjami galimi tarnystės Žemaitijoje pasirinkimo motyvai, nustatomi ir apibūdinami buv. jėzuitų „išorinės“ globos ir jų tarpusavio ryšių bei paramos atvejai, išskiriami buv. jėzuitų bažnytinės „karjeros“ tipai.

St. Joseph's Pontifical Seminary, Mangalapuzha , which now celebrates 90 th year of its institutional existence, has been continuing the long thread of institutionalized priestly training tradition in India in general and Kerala in particular and has been serving as a "nursery" for grooming spiritual leaders equipped with updated skills and capabilities to address the multiple socio-cultural and economic issues, concerns and requirements of their parishes in evolving modern Kerala. A large collectivity of priests it had produced over years were not only carriers of spiritual-cum-theological traditions and legacies of the seminary to the terrains of their pastoral care, but also catalysts of socioeconomic and cultural change in the localities they worked and the cumulative impact of their locality-specific interventions helped to contribute significantly, but collectively, to the shaping of the content of what we now call as ' modern Kerala'.

Over the centuries, East and West came to differ over how to determine which Sunday is the first Sunday after the first full moon of spring, but in this year 2025 both East and West will celebrate Pascha on the same day. Because of this happy coincidence on so significant an anniversary, many Catholic, Orthodox, and Oriental Orthodox Christians see this year as a fitting opportunity to achieve new agreement regarding the date of Pascha. In the following, I'll briefly summarize how the disagreement arose, the most prominent proposal for its resolution, recent developments, and a proposal of my own. The disagreement between East and West over the date of Pascha arises from a question implicit in the formula of Nicaea itself: When does spring begin? For purposes of the ecclesiastical

Luther’s historical significance and the long shadow the Reformation has cast over the shape of modernity go without saying. On this all the contributors to the present volume are agreed. But this book would never have come into existence, if the contributors’ conviction did not go significantly beyond merely asserting that Luther’s voice is one to be reckoned with. All the essays included here show that Luther’s remains above all a voice genuinely worth hearing. Five hundred years after the Wittenberg professor called for a public debate on indulgences, Luther still has something to teach us. He still calls today’s church to reflection, and does so across denominational boundaries, the presence of which has not infrequently been blamed on him. If only for this reason, Luther’s voice remains at the same time in need of being addressed, even from the vantage point of the early 21st century, when the very diverse—and divided—Christian landscape appears to be a simple matter of fact.

Em meados do século XVIII foi redigido o anônimo Flagelo contra os trages profanos, tratado que procurava combater as superfluidades e os excessos nos adornos e trajes dos portugueses. Fundamentado na doutrina cristã, e exposto a partir da exegese bíblica elaborada por doutores, Padres e santos da Igreja, o tratado expõe as razões para considerar a existência de pecado mortal nos trajes, discute os malefícios do desregramento no vestir e esclarece a importância dos pastores da igreja na correção das faltas dos seus fiéis. O presente estudo consiste na edição do tratado Flagelo contra os trages profanos, localizado no Manuscritos da Livraria n.º 1123 (f. 197-214v) do Arquivo Nacional da Torre do Tombo (ANTT).

In the mid-eighteenth century, the anonymous Flagelo contra os trages profanos was drafted, a treatise aimed at combating the superfluities and excesses in the adorn-ments and clothing of the Portuguese. Grounded in Christian doctrine and presented through biblical exegesis developed by doctors, Fathers, and saints of the Church, the treatise outlines the reasons for considering mortal sin in attire, discusses the harms of indulgence in dress, and clarifies the importance of church pastors in correcting the faults of their faithful. The present study consists of editing the treatise Flagelo contra os trages profanos, located in Manuscritos da Livraria n.º 1123 (f. 197-214v) of the National Archive of Torre do Tombo (ANTT).

In this article, I consider the narratives framing Italian-language accounts of ecclesiastical censorship in early modern Italy and its impact on the modern Italian state. I set out Adriano Prosperi, Vittorio Frajese and Gigliola Fragnito's interpretations of the significance of the Roman Inquisition and the Congregation of the Index. Although each of these historians engaged with the theories of modernity developed by such scholars as Max Weber and Michel Foucault, I argue that their narratives were informed by a desire to explain a different historical problem. Weber and Foucault sought to demonstrate that the achievements of modern society were achieved through the creation of structures of social discipline that impinged upon individual liberty. The historians I consider here addressed a different question. They were seeking to consider whether the suppression of individual liberty enacted by the Catholic Church's disciplinary structures prevented Italy's progress to modernity and statehood. These arguments were initially formulated during the midto-late nineteenth century by such scholars and politicians as Bertrando Spaventa and Francesco de Sanctis, whose thought had been shaped by exposure to Hegelian historical and philosophical thought. In this paper, I argue that in Italian historical discourse, accounts of the nature and effects of ecclesiastical censorship have been framed by what is, in effect, an inverted Protestant narrative of progress.