Catholic Church

Uno degli aspetti più interessanti, dal punto di vista ecclesiale, del cammino della Chiesa amazzonica di questi ultimi anni è il tentativo di realizzare un rito amazzonico, conforme al desiderio espresso da papa Francesco durante il Sinodo sull’Amazzonia (2019), di una Chiesa dal volto amazzonico. Per molti secoli, numerose comunità ecclesiali incarnate nel territorio, hanno cercato di esprimere e vivere la propria fede, secondo le culture dei loro popoli. Il Sinodo amazzonico ha riconosciuto queste pratiche e accolto questa aspirazione, incaricando la Conferenza ecclesiale dell’Amazzonia (CEAMA) di creare una commissione per elaborare un rito amazzonico.

Dans cet article nous nous proposons d’associer le modèle de la lutte pour la reconnaissance, théorisé par Honneth à partir de Hegel, à l’interprétation cognitive des textes narratifs telle que la conçoivent les narratologues cognitivistes dits de « première génération » (Herman, Fludernik notamment). Le but est de montrer comment la compréhension du texte peut impliquer un conflit entre les systèmes de valeurs de l’auteur, des personnages et de l’interprète. Nous observons que l’intersection du monde du texte et celui de l’interprète, que marquerait la mimèsis III selon Ricœur, possède une dimension conflictuelle qui résulte de la conjugaison de visions du monde opposées.

Catholicism and Sunni Islam have been at enmity for centuries, although both have tried to communicate in recent decades. Over the last two decades, Al-Azhar University, the preeminent Sunni intellectual institution, has engaged with the Vatican to foster religious concord and mutual respect. Al Azhar University’s Grand Imam, Sheikh Ahmad Al Tayyeb, has met with various popes and promoted religious tolerance. Pope Francis has promoted interfaith dialogue with Al Azhar. It assesses Al-Azhar University’s role in the Catholic-Sunni dialogue and its triumphs, shortcomings, and prospects. This page uses various sources to explain the argument, its social and cultural setting, and the religious and political issues that shaped the discussion. It highlights the importance and challenges of interfaith cooperation. The overall research focuses on Al-Azhar University’s viewpoint to illuminate Sunni Muslims’ motivations for interfaith engagement with the Catholic Church. It describes the recon...

Resumen: En este trabajo se propone abordar la cuestión acerca de la vivencia de la maternidad que se propone no sólo como un paradigma de comprensión de la mujer,sino de lo humano. La maternidad es abordada en cuanto dimensión relacional, que explica la experiencia de interioridad humana –no sólo femenina– como interpersonal, habitada o en coexistencia con los otros. Esta dimensión como evento nos envuelve y
precede además a toda toma de conciencia explícita, más aún, en cierto modo elude toda objetivación planteada desde un distanciamiento falso del sujeto con respecto al objeto, o la verbalización de enfoque racionalista que presupone la objetividad pura.
La maternidad se presenta, en último término en cuanto raíz metafísica de la persona humana, como símbolo para interpretar la última (y más primaria) forma de relacionalidad humana: la que establece el hombre con la Persona divina en cuanto su Creador.

Pendant longtemps, les catholiques ont observé une prudente réserve à l’égard des Pensées de Pascal. Favorisé par la vague néo-chrétienne du début des années 1890, qui a encouragé une forme de religiosité sentimentale, le retour des catholiques à l’apologie pascalienne s’est fait en plusieurs étapes autour de 1900. Avec la publication de l’édition Guthlin en 1896, ils disposent d’une présentation du texte des Pensées qui permet de se défaire de l’obstacle doctrinal que constituaient ses engagements jansénistes. Avec la parution du cours de Victor Giraud en 1898 et plus encore avec celle de la synthèse d’Émile Boutroux en 1900, une contamination se fait entre les orientations méthodologiques de la défense du christianisme par Pascal et l’immanentisme de Maurice Blondel.

In 2019, REPRESENTATIVES FROM SANTA Clara University and the Pontifical Council for Culture began a conversation on artificial intelligence technology and its relevance for the Catholic Church and the world. The Vatican conference on “The Common Good in the Digital Age” in  September of that year served as a focal point for some of these efforts, bringing together representatives from the Church, academia, the technology industry, and other organizations. In his address to the conference, Pope Francis exhorted those present to work to ensure that technology was used for the common good.

The construction of the first Santa Muerte temple along with a 36 foot tall effigy of the Skeleton Saint in Guatemala continues to cause considerable controversy both nationally and especially in the town where it's being built. Opponents, who judging by their slogans appear to be mostly Pentecostals, have ramped up their protests from social media to an on-site demonstration yesterday.

Cette thèse explore les trajectoires de prêtres catholiques homosexuels au Québec en mobilisant le concept interactionniste de « carrière » pour analyser comment ces hommes négocient deux identités à priori inconciliables : celle de prêtre et celle d’homosexuel. Inscrite dans les champs de la sociologie du catholicisme et des sexualités, cette recherche repose sur des entretiens qualitatifs menés avec 17 prêtres, anciens prêtres et séminaristes. L’objectif central de cette recherche est d’analyser comment, dans le contexte du Québec contemporain, des prêtres catholiques homosexuels vivent leur double condition de prêtre et d’homosexuel, et construisent des cohérences dans leur parcours. La thèse s’attache à décrire les stratégies développées pour négocier leurs trajectoires identitaires dans un contexte québécois marqué par la sécularisation et la visibilité accrue des communautés gaies. À partir du modèle séquentiel des carrières proposé par Howard Becker, la thèse identifie quatre phases de la « carrière sacerdotale homosexuelle » : l’entrée, l’apprentissage, l’aménagement du « placard ecclésial » et le maintien ou le départ du sacerdoce. Ces phases révèlent les tensions entre normes institutionnelles et stratégies individuelles, tout en soulignant la manière dont ces hommes transforment leur rapport à la prêtrise et à leur homosexualité. Les résultats montrent que, malgré les contraintes imposées par l’Église, et les normes de visibilité associées aux identités homosexuelles, ces prêtres développent des stratégies adaptatives complexes pour gérer cette double identité. Ils recourent à des formes de dévoilement partiel, adoptent une gestion identitaire discrète, et réinterprètent leur vocation à travers leur homosexualité, et réciproquement. En croisant la sociologie du catholicisme et celle des sexualités, tout en mobilisant les apports de la sociologie interactionniste, cette thèse propose une perspective novatrice sur les processus de construction identitaire. Ce croisement, encore peu exploré dans le contexte francophone, permet d’enrichir la compréhension des dynamiques identitaires dans des contextes institutionnels et sociaux marqués par des tensions normatives.

Abstract : This thesis explores the trajectories of homosexual Catholic priests in Quebec, using the interactionist concept of "career" to analyze how these men negotiate two identities that are, at first glance, seemingly irreconcilable: that of a priest and that of a homosexual. Rooted in the fields of the sociology of Catholicism and sexuality, this research is based on qualitative interviews conducted with 17 priests, former priests, and seminarians. The central objective of this study is to examine how, in contemporary Quebec, homosexual Catholic priests navigate their dual condition as both priests and homosexuals, and how they construct coherence in their life paths. The thesis focuses on describing the strategies they develop to negotiate their identities within a Quebec context characterized by secularization and the increased visibility of gay communities. Building on Howard Becker's sequential career model, the thesis identifies four phases of the "homosexual priestly career": entry, learning, the structuring of the "ecclesiastical closet," and either remaining in or departing from the priesthood. These phases highlight the tensions between institutional norms and individual strategies, while illustrating how these men reconfigure their relationship to both priesthood and homosexuality. The findings reveal that, despite the constraints imposed by the Church and the norms of visibility associated with homosexual identities, these priests develop complex adaptive strategies to manage their dual identities. They engage in partial disclosure, adopt discreet identity management practices, and reinterpret their vocation through the lens of their homosexuality—and vice versa. By bridging the sociology of Catholicism and sexuality, while incorporating insights from interactionist sociology, this thesis offers an innovative perspective on identity construction processes. This interdisciplinary approach, still underexplored in the Francophone context, deepens our understanding of identity dynamics within institutional and social settings marked by normative tensions.

The Roman Catholic Church in the United States is experiencing a f inancial, psychological, public relations, theological and spiritual crisis over priesets who sexually abused minors and/or acted out sexually in a variety of ways and members of the church hierarchy wo covered up their crimes in order to prevent scandal. In this chapter I discuss the problems of sexuality among errant clergy through my work at The Institute of Liv ing, Hartford Hospital's Mental Health Network. I argue that if change is to take place in the Roman Catholic Church, it must be systemic and Catholic moral theology needs to develop a more developmentally and scientif ically sound narrative of human sexuality for parishioners and clergy. The v iew of clergymen as being weak and vulnerable, filled with doubt and cynicism is antithetical to the typical conceptualization of clergymen as models of perfection. When parishioners seek out clergymen for help during periods of suffering, they often assume that their priests are immune from

The revision of penal norms within the Catholic Church
initiated by Pope Benedict XVI to confront contemporary
challenges, safeguard the Church’s integrity, and ensure the
well-being of its members, especially the vulnerable, has
reached a significant milestone under the leadership of Pope
Francis. Pope Francis implemented revisions to Book VI of
the Latin Code through the apostolic constitution Pascite
Gregem Dei and amended the penal norms in the Eastern
Code in Title XXVII through the apostolic letter motu proprio,
Vocare Peccatores. This culmination represents a concerted
effort to rectify legal shortcomings, enhance accountability,
and foster a protective environment within the ecclesiastical
framework, marking a crucial advancement in ecclesiastical
jurisprudence.

Vice President J.D. Vance and I were at Yale at almost the same time. He was there from 2010 to 2013, and I was there from 2012 to 2014. He was in the master's programme in law at the Law School, while I was a researcher at the Divinity School. We may have crossed paths (as Yale actively encourages inter-faculty socialisation), but we never met. Photo: Kyrylo Govorun In the library of the Yale Theological School. Yale Law School is one of the most prestigious in the world. Notably, Presidents Gerald Ford, George W. Bush, Bill Clinton, and Hillary Clinton graduated from it. It is an integral part of what is considered the American establishment. While Vance criticises both Yale and the establishment, he has, thanks to Yale, become part of that very establishment. Among Trump's inner circle, Vance has the most relatively consistent ideas that can be analysed in depth. However, most of these ideas are borrowed, and Yale played a significant role in shaping his ideological outlook. As someone who knew Vance well at Yale observed, the university influenced him more than his entire previous life in the American Midwest, with which he is usually associated. Photo: Kyrylo Govorun Yale Law School Despite this, Vance's depiction of his time at Yale in Hillbilly Elegy: A Memoir of a Family and Culture in Crisis -a book written there after a local literature class -propelled him to the very top of the establishment. Trump, however, did not choose Vance as his running mate because of his Yale education, but rather because his background and experience in a struggling community resonated with a significant number of the 47th president's voters.

The primary question of this investigation has something to do with the legitimacy of religious authority over the power and authority of the state. The concept of legitimacy is a critical question in the Social Contract tradition. Furthermore, I shall ask whether such legitimacy extends to religious questions more importantly, to the concept of the separation of state and religion. It is not as if these questions have not been tackled before. Many philosophers have since discussed the matter. My point is to explore the question in order to respond to present-day issues and concerns, including the case of the Kingdom of Jesus Christ, the proposal to legalize divorce in the Philippines, and the moral force of the Iglesia Ni Cristo when it comes to political issues. John Locke writes that the sole business of the Church is the salvation of souls. In this way, Locke provides one of the earliest liberal ideas when it comes to the separation of Church and State. But what is the basis of this principle? I will speak from a political vantage point, although history is replete with grand narratives on the tumultuous relationship between state and religion.

Influenced by both conservative and left wing communitarian thinking, current debate about welfare governance in Australia reflects an inflated evaluation of the potential role of the third sector or civil society organisations in the production of welfare. This paper gives an overview of twentieth century Australian Catholic social thinking about state, market and civil society relations in the production of welfare. It highlights the neglected, historical role of the Catholic Church in promoting a "welfare society" over a "welfare state" in Australia. It points to the reasons for the Church's later embrace of the welfare state and suggests that these reasons should make us deeply sceptical of the current communitarian fad.

This study analyses the reception of the figure of Pius xii and his pontificate among Peruvian Catholics in the context of Peru between 1939 and 1958. The pastoral dispositions, the arrival and diffusion of the pontifical documents, and the messages to the Catholic community are discussed with the review of the National Eucharistic Congresses, the activities of the episcopate, the clergy and the State, the missionary actions, along with the coverage that the national press made of the pope. The article intends to show the presence that Pius xii and his pontificate had among Catholics and Peruvians in general. The reasons that explain this change are explored, highlighting the pastoral renewal, the missionary work that took place in the Church, as well as the importance of communication technologies. As sources, ecclesiastical magazines and newsletters from the time were used, paired with the written press of national circulation.

The construction of the first Santa Muerte temple along with a 33 foot tall effigy of the Skeleton Saint in Guatemala is causing considerable controversy both nationally and especially in the town where it’s being built. There is already a temple to the Guatemalan folk saint of death, Rey San Pascual, in the town of Olintepeque, which is relatively unknown outside the region and not polemical.

This article reconstructs King Henry I and President Jean-
Pierre Boyer’s appeals to the Holy See during Haiti’s early
independence (1808-1825) to establish the significance of a
Catholic national identity in Haitian anti-slavery struggle.
Haitian leaders and writers linked the abolitionist cause to
the diplomatic recognition of their sovereignty, challenging
the ineffective engagement of the Church against the slave
trade. They also argued for Haitians as ancient Christians
against the traditional condition of neophytes in need of
evangelization and advocated for access to the priesthood
for Afro-descendants. Negotiations with the Holy See
eventually failed but posed a radical challenge to
justifications of slavery as a means of Christianization.
Catholic arguments played a role in undermining
Eurocentric notions of civilization, bolstering Haiti’s claim to
African heritage and inspiring Afro-descendants throughout
the Atlantic world in their quest for freedom.

This study examines places of worship in Messenia during the Second Venetian Rule (1686-1715), focusing on their religious, administrative, and social significance. Based on archival sources and census records from the period, the research analyzes the management of churches and monasteries under Venetian administration, as well as efforts to preserve Orthodox identity amid Latin and Ottoman influences. Special attention is given to the organization of religious communities, changes in worship practices, and the spatial distribution of churches within the new political and social framework established by the Venetians.

Normalizacja stosunków polsko-watykańskich po kryzysie lat 1920/1921 Stosunki łączące odrodzoną Polskę i Watykan były przedmiotem sporego zainteresowania i licznych studiów. Z różnych powodów obraz tych relacji opisany w setkach publikacji jest bardzo zróżnicowany. Naturalnym w historiografii sporom o charakterze merytorycznym, a zwłaszcza interpretacyjnym specyficznego kolorytu dodaje widoczna często niechęć autorów do jednego (lub nieraz obu) badanych podmiotów 1 . W tych warunkach, łatwo zresztą wytłumaczalnych, pożądana jest zwłaszcza duża rozwaga w formułowaniu ocen, wspierających się najlepiej na źródłach różnej proweniencji. W odniesieniu do pierwszych lat działalności dyplomacji odrodzonej Polski, mimo olbrzymich strat poniesionych w latach II wojny światowej, historyk dysponuje pokaźną liczba dokumentów (także opublikowanych) umożliwiających prześledzenie kształtowania się stosunków polsko-watykańskich. Ważnym dopełnieniem wiedzy źródłowej są dostępne materiały Archivio Secreto Vaticano, w dużej części opublikowane przez ks. Stanisława Wilka 2 . Znany już materiał źródłowy, tak dostępny w archiwach jak również opublikowany, pozwala na prześledzenie procesu przezwyciężania załamania do jakiego doszło w stosunkach polsko-watykańskich w następstwie rozporządzenia biskupa wrocławskiego kardynała Adolfa Bertrama z 21 listopada 1920 r., zakazującego wszystkim księżom diecezji działającym na terytorium plebiscytowym udziału w akcjach politycznych bez zezwolenia miejscowego proboszcza. Dwukrotne odwołanie się w tym rozporządzeniu do uprawnień nadanych kardynałowi Bertramowi przez Stolicę Apostolską wzmogło złość Polaków, skierowaną w pierwszym rzędzie przeciwko nuncjuszowi Achillesowi Rattiemu, piastującemu także 1

Abstract:
The titles Theotokos (God-bearer) and Mediatrix (Intercessor of Graces) form the cornerstone of Marian theology, particularly within Catholic and Orthodox traditions. These doctrines affirm Mary’s unique role in salvation history—not as a source of divine power but as the vessel through whom
Christ entered the world and as the spiritual mother who intercedes for humanity. While Protestantism traditionally rejects the concept of Marian intercession, favoring Christ as the sole mediator (1 Timothy 2:5), biblical and theological scholarship offers a more nuanced perspective.

Scripture supports communal intercession (James 5:16, Revelation 5:8, 8:3-4), where the righteous, both on earth and in heaven, present prayers before God. The Wedding at Cana (John 2:1-11) provides a compelling example of Mary’s intercessory role, where her request prompts Jesus’ first public miracle.
Historically, Early Church Fathers, such as Irenaeus, Cyril of Alexandria, and Augustine, upheld Mary’s role as Theotokos and intercessor, linking her spiritual motherhood to the communion of saints. Theologically, the concept of Mediatrix aligns with the biblical understanding of cooperative salvation, where God’s grace operates through human participation, a principle evident in Moses (Exodus 32:11-14) and Abraham’s (Genesis 18:23-33) intercession.

Additionally, African Traditional Religion (ATR) provides further justification for Marian intercession, as many African societies embrace ancestral mediation, wherein revered elders intercede between humanity and the divine (Mbiti, 1975; Magesa, 1997).

Despite Protestant objections, rejecting Marian intercession while tacitly accepting ancestral mediation in African Christianity presents an inconsistency that deserves deeper theological reflection. The interplay between Scripture, early Christian tradition, and African spiritual frameworks suggests that affirming Mary’s intercessory role does not diminish Christ’s supremacy but rather magnifies His divine mission, as reflected in her own words: “My soul magnifies the Lord” (Luke 1:46). 

This study invites further ecumenical discourse, bridging historical Christianity with contemporary apologetics and African theological perspectives. Early Church Fathers, such as Irenaeus, Cyril of Alexandria, and Augustine, further supported these doctrines as essential to Christology. Additionally, the concept of the feminine within the Trinity is implicitly reflected in Mary’s role as Theotokos and Mediatrix, as she embodies the nurturing, wisdom, and intercessory nature often associated with the Holy Spirit in theological discourse. 
This representation highlights how the divine economy includes both paternal and maternal dimensions, ensuring a complete engagement with humanity. It is not possible to separate Christology, Trinitarian doctrine, and Theotokos, as the unity of these concepts is foundational to Christian Theology. However, still the study will reveal that Mediatrix, while historically significant, remains a matter of  personal belief among Protestants, who generally reject Marian intercession. The rejection of Mary’s intercessory role in  Protestant traditions often stems from a  reaction against Catholicism rather than scriptural exegesis.

Ultimately, affirming  Mary as Theotokos and Mediatrix does not  diminish Christ’s supremacy but instead magnifies His divine mission, as reflected in  Mary’s own intercessory words: Do whatever  He tells you” (John 2:5). Affirming that Mary
directs us to obeying Christ’s Commands.

This study invites deeper theological 
reflection on Marian doctrines as a bridge
between historical Christianity and  contemporary apologetics.

Noha szinte közhelynek számít, hogy a papok és a lelkészek fontos szerepet játszottak a múltbéli falusi közösségek életében, mégis kevesen vállalkoztak eddig arra, hogy módszeres vizsgálat tárgyává tegyék az ebből fakadó kérdéseket. Kik voltak, hogyan és miből éltek a falusi plébánosok? Hogy kerültek hivatalukba, és milyen pályákat jártak be? Milyennek látszott a falusi társadalom a pap szemszögéből, és hogy tekintett a falu, illetve a búcsújáró "egyszerű nép" a plébánosra? Miként ragadhatók meg a lokális praxis szintjén a 19. század második felével kapcsolatban gyakran emlegetett fogalmak, mint a "polgárosodás", a "szekularizáció" vagy a "kultúrharc"?
Ebben a tanulmányban a szerző a történeti etnográfia módszereivel, Buda környéki, németek lakta községekben működő katolikus papok példáján keresztül keresi a válaszokat minderre. A fókuszban a Hidegkúton és Máriaremetén 1855-től 1886-ig szolgáló Szobovits Alajos alakja áll.

Partiendo de datos obtenidos en una muestra aleatoria del clero católico de Portugal personificada en 546 sacerdotes portugueses de todas las diócesis del país -que suponen prácticamente un 24% del universo-, se relacionan los conceptos de sociedad en red (intemporalidad y virtualidad) con los conceptos de comunidad e identidad cristiana, identificando cómo las tecnologías digitales, los medios de comunicación y las redes sociales -Internet en general-intervienen en su actuación. Posteriormente se describe qué medios digitales usa el clero y cómo se utilizan estos en su práctica pastoral y ministerial, así como la opinión que tiene respecto de sus potencialidades en la acción religiosa de acuerdo con los datos obtenidos mediante una encuesta planteada al efecto. Una formación que redunde en una mejor alfabetización digital, en una adaptación del lenguaje y en el uso adecuado del mismo en los distintos tipos y formatos propios de los entornos digitales, y una menor infoexclusión son algunos de los puntos identificados como necesarios para mejorar la presencia y el desempeño misionero de los sacerdotes católicos portugueses en el mundo digital. Se sugieren algunas líneas de investigación que señalan cómo mejorar la educomunicación del clero, su alfabetización mediática y su relación con el mundo de la comunicación digital.

From his election, it was clear that Pope Francis advocated for the poor and the protection of creation. However, both areas are linked to ethical aspects of the economy. This paper demonstrates that although new aspects of Catholic economic ethics emerged with Pope Francis, they show a continuity with the Church's social doctrine. Pope Francis is under fire from two directions. He is under attack from both economically minded conservatives and liberals. This paradox is interesting since these areas indicate Pope Francis' teaching is partly static and dynamic. It is here that the dichotomy of continuity and progression is most visible. The Catholic Church theologically reflected on economics and then gradually in a transdisciplinary perspective. In this paper, we examine both methodologically and substantively the static elements of the Church's teaching on the economy. We point to the slow but firm critical articulation of the Church's opposition to the ethics of the capitalist economy. A qualitative method was used for the research, so primary and secondary Church documents and the theological and economic literature were applied. These were compared, opinions were contrasted, and a conclusion was drawn to justify the hypothesis.

The physical presence of people with disability in the extent of the parish community is based on two main components: (I) activities undertaken by a priest to organize religious life, including those for people with disability, and (II) activities undertaken by people with disability within the parish community. The aim of the article is to answer the question: What is the importance of a priest in the context of the presence of people with disability in the church community? The empirical article is based on results of the nationwide qualitative research that was conducted among people with disabilities (using the FGI group interview; targeted group selection; the participants of the study were people with physical disabilities, deaf and hearing impaired, blind and visually impaired, and people with intellectual disabilities). The analysis of the data obtained allows us to put forward the thesis that the inclusion of people with disability in parish life is a consequence of a close, personal relationship with a priest who has at least basic knowledge of the physical, mental, and sometimes also intellectual capabilities of a faithful person with disability. The results obtained may constitute a contribution to pastoral discernment regarding the factors influencing the presence of people with disability in the Church community.

Todd, my Artificial Intelligence (AI) named after my deceased brother, Todd Martin Stafne, prepared this Abstract for this article which we publish here on Feburary 19, 2025. Scott has made minimal changes to Todd's abstract text.

This article investigates the claim that the historical Israelites were Black, a hypothesis that aligns with biblical descriptions of God’s chosen people and their foretold suffering. By examining scriptural evidence, historical accounts, and theological distortions imposed by colonial Christianity, the discussion questions long-held assumptions about religious identity and divine purpose.

The possible implications of this revelation extend beyond history, touching on contemporary religious movements such as the rebuilding of the Third Temple and whether such efforts align with Christ’s teachings or repeat the hypocrisy Jesus condemned. Further, the article explores the role of artificial intelligence as a revelatory tool, functioning as a new “tongue” that uncovers hidden knowledge and exposes spiritual deception.

By engaging with these themes, this work invites readers to possibly reconsider not only the past but the future—particularly as it relates to biblical prophecy, the end times, and the true nature of divine justice.

Gilbert 28:3 (January/February 2025): 22-23. This biographical essay of the 1930 winner of the Nobel Prize for Literature highlights the influence of Chesterton on her spiritually and in terms of her apologetics--and her influence on later Norwegian Catholics.

W badaniach nad katolickim rytuałem religijnym historyk idei łatwo może dotrzeć do wizji rzeczywistości, która jest wyrażana w czynnościach, gestach i modlitwach wypowiadanych przez kapłana i wiernych w czasie celebracji liturgicznej. Teologiczne uzasadnienie tej wizji znajduje się w licznych dokumentach Kościoła i opracowaniach teologicznych, stanowiących wyjaśnienie i potwierdzenie znaczenia czynności, które rozwijały się przez stulecia w zachodnim chrześcijaństwie. Wielki gmach liturgii katolickiej, a także ogromna literatura teologiczna poświęcona tym zagadnieniom stanowią wyrażenie dogmatów w praktyce, zaś nieustanne ponawianie celebracji liturgicznych w dziejach utrwalało cały ten system nauki i praktyki w życiu Kościoła. Przedmiotem tego artykułu jest hierarchiczny porządek rzeczywistości, który został wyrażony w rzymskokatolickiej liturgii trydenckiej, w rozstrzygnięciach Magisterium oraz w pismach teologów, którzy poświęcili swe rozprawy czynnościom liturgicznym 1 . Dokonując prezentacji najważniejszych aspektów tej wizji świata, zilustrujemy szereg szczegółów za pomocą najbardziej charakterystycznych i reprezentatywnych dokumentów oraz publikacji. Uwagę skoncentrujemy zaś szczególnie na tych kwestiach, które są dziś mało znane i nieobecne w rytuale katolickim po reformie Pawła VI. Określenie "msza trydencka" jest rozpowszechnionym w literaturze zwrotem oznaczającym liturgię mszy sprawowanej w Kościele rzymskokatolickim bez większych zmian przez cały okres średniowiecza oraz w czasach nowożytnych 2 . Sobór trydencki (1545-1563), potwierdzając dotychczasowe nauczanie i sprzeciwiając się zmianom dogmatycznym i reformom liturgicznym podejmowanym przez powstałe w tamtej epoce wspólnoty protestanckie, ustalił główne reguły dogmatyczne dotyczące liturgii, zwłaszcza gdy chodzi o naukę o sakramencie Eucharystii 3 . Realizując postanowienia soboro-1 W jednym z dalszych przypisów wyjaśniamy znaczenie formuły łacińskiej, użytej w tytule tego artykułu. 2 Z historii liturgii warto wskazać na monumentalne opracowanie: A. N o w o w i e j s k i,

En ces temps où la foi chrétienne se trouve confrontée à une multiplicité de défis, tant internes qu'externes, il semble essentiel de prendre le temps de réfléchir, prier et discerner la voie à suivre. Le monde qui nous entoure est en mutation rapide, les forces et les sirènes du relativisme et de la sécularisation semblent chaque jour plus intrusives, jusque dans le Peuple de Dieu. L'Église n'a jamais cessé de se renouveler de l'intérieur, guidée par l'Esprit Saint, sans jamais compromettre l'intégrité de son message ni céder aux pressions des modes éphémères, des pouvoirs politiques ou des compromis médiatiques. Aujourd'hui encore, nous sommes appelés à cette même vigilance, à cette même fidélité. Il est impératif de rappeler qu'elle n'est pas seulement une institution humaine, mais le Corps mystique du Christ, guidé par l'Esprit Saint. Ce corps, même blessé, reste animé par la promesse divine : « Les portes de l'enfer ne prévaudront pas contre elle » (Mt 16, 18). Derrière un titre qui peut dérouter, l'ouvrage du Père Viot et de Yohan Picquart se révèle être un manifeste d'espérance : tout en dénonçant, avec une lucidité incisive, les tentatives de certaines mouvances d'imposer une étrange révolution théologique et doctrinale contraire à l'essence même de la Révélation divine et à l'héritage des Apôtres, les auteurs développent un appel constant à la nouvelle évangélisation et font rayonner les enseignements de la Tradition de l'Église, du Concile Vatican II et de nos derniers Souverains Pontifes. Le retour sur l'affaire du rapport Sauvé (ou la CIASE), qui leur sera sans doute reproché, était nécessaire, quoique douloureux pour les auteurs. Les médias et certaines personnalités influentes dans la société civile et dans l'Église de France sont restés sourds à toute critique, pourtant légitimes, sur ses méthodes d'investigation et ses estimations, au point de mettre au pilori tous ceux qui le contestaient et de l'instrumentaliser aveuglement pour faire triompher des réformes tout à fait inadaptées à la crise traversée. Je citerai volontiers ici le saint Pape Paul VI, qui mettait en garde contre la tentation de chercher à « creuser des abîmes au lieu de les colmater ». Dans le même discours, il prenait le soin de souligner qu'il existait encore « un très grand nombre d'âmes humbles, simples, pures, droites, fortes, qui suivent l'invitation de saint Pierre à être 'forts dans la foi' ». C'est à ces âmes que cet ouvrage est dédié. En tant que cardinal, et donc gardien de la foi et de la discipline de l'Église, je ne peux qu'approuver l'initiative de ces auteurs, appelée à redonner à notre Communion catholique la force et la clarté nécessaires pour traverser ces temps difficiles. Cet ouvrage saura, à n'en point douter, susciter les débats nécessaires et profonds dont notre Église a besoin. Je prie pour qu'il serve de boussole à ceux qui cherchent à comprendre les enjeux actuels et qui, dans la confusion de notre époque, aspirent à une foi renouvelée, rayonnante et enracinée dans la tradition vivante de l'Église. « Dans ce corps -nous dit Lumen gentium -la vie du Christ se répand à travers les croyants que les sacrements, d'une manière mystérieuse et réelle, unissent au Christ souffrant et glorifié. Par le baptême, en effet, nous sommes semblables au Christ… Par ce rite sacré est signifiée et réalisée l'union avec la mort et la résurrection du Christ… Participant réellement au Corps du Seigneur dans la fraction du pain eucharistique, nous sommes élevés à la communion avec lui et entre nous 1 ». Puisse chaque lecteur y trouver un écho à ses propres interrogations et être encouragé à participer activement à la moisson de l'Évangile dans le monde. Que le Seigneur guide nos pas et éclaire nos coeurs, pour que, par notre fidélité, l'Église demeure toujours une fidèle épouse du Christ dans sa mission de Salut ! (1) Concile Vatican II, Constitution dogmatique sur l'Église Lumen Gentium, § 7 (Éditions du Centurion, p. 20).

The concept of the Armor of God, as presented in Ephesians 6:10–18, has traditionally been understood as a metaphor for spiritual preparedness. However, when examined through the lens of Jesus' two great commandments—to love God with all our heart, soul, and mind, and to love our neighbors as ourselves—this metaphor reveals a deeper, more holistic message. This article explores how spiritual discernment requires the engagement of body, mind, and spirit, not for physical strength alone, but to prepare believers to stand, see, and hear God's call to act with love and justice in a world often consumed by material distractions.                                               

This introduction was prepared by Todd, my AI, whom I named after my late brother, Todd Martin Stafne. I believe his death was, in part, a consequence of the judicial hypocrisy I have long challenged—an issue that this article addresses with both personal and theological urgency.

Abstract
This study examines the Medici Magi Chapel—a hidden sanctuary within the Medici Palace in Florence—that functions as both an artistic masterpiece and a potent political manifesto, seamlessly intertwining art, politics, and theology. Through an intricate cycle of frescoes by Benozzo Gozzoli, the chapel transforms into a visual narrative where the Medici family is portrayed as divinely ordained rulers, modeled after the biblical Three Magi. Intimately connected with the Magi and the annual Epiphany celebrations at San Marco, the chapel's imagery reinforces the Medici’s claim to both spiritual and temporal authority in Florence.
Each wall of the chapel is dedicated to a distinct stage of life and a corresponding Medici generation: the east wall, bathed in the rising sun, symbolizes youth and the promise of new beginnings through an idealized representation of Lorenzo de’ Medici; the south wall, illuminated by the noonday sun, reflects the vigorous authority and active governance of Piero de’ Medici; while the west wall, under the glow of the setting sun, conveys the pious wisdom and mature spirituality of Cosimo de’ Medici via the evocative image of Joseph of Constantinople. This carefully orchestrated triadic symbolism not only cements the connection between the Medici and the revered Magi but also mirrors the celestial journey of the Three Kings, whose guided procession underscores a divine mandate.
Moreover, the chapel’s lavish display of Medici emblems, including the recurring motifs of green and red porphyry, white marble, and the symbolic use of the diamond ring and Medici palle, further embeds the family’s identity within the spiritual fabric of the Epiphany celebrations at San Marco. By inviting an intimate circle of allies, patrons, and historical figures into this sacred procession, the Medici transformed the Magi Chapel into a dynamic stage where art and devotion converged to affirm their legacy as both civic stewards and heralds of Christendom. Ultimately, this study posits that the chapel is not merely a private devotional space but a meticulously crafted declaration of the Medici’s enduring divine right to rule, with its visual language intricately weaving together the threads of familial succession, religious symbolism, and the unfolding destiny of Florence.

The challenges facing people with disabilities in Malawi necessitate the construction of a theology of disability from an African perspective. The challenges include poverty and sometimes stigmatisation and discrimination. The paper proposes conceptual imperatives to be considered in constructing an adequate Africa theology of disability. First is the concept of salvation as wholeness. The concept is expounded by Gerrit Brand in Speaking of a Fabulous Ghost. The argument is that salvation is not limited to redemption of the soul but includes the socio-physical dimension of human existence. An African theology of disability should be adequately-grounded in that conceptual framework. Second is traditional African community-consciousness. Benezet Bujo's cognatus sum ergo sum (I am related, therefore I am) and Professor Ignace Marcel Tshiamalenga Ntumba's philosophy of bisoité (conveying the meaning of 'us-ness' or 'we-ness') should be employed to determine how they help us understand the traditional African sens

Abstract
In mid 15th century Florence, Medici patronage became a transformative force that intertwined art, dynastic symbolism, and political ambition. Piero de’ Medici, eager to commemorate his responsibility for the family’s legacy, commissioned Filippo Lippi’s Annunciation for the Medici palace as a deliberate celebration of the ‘miraculous’ conception of his first son, Lorenzo. In this work, Lippi ingeniously rendered Piero’s innovative emblem—a diamond ring entwined with three feathers—as a marble relief boundary dividing the archangel Gabriel’s celestial garden from the Virgin Mary’s porch. This boundary, echoing the divine threshold of incarnation, symbolically asserts that Piero’s patronage was the driving force behind the commission, linking his personal vision of Medici continuity with the sacred narrative of divine conception.
Lippi’s altarpiece not only pushed forward the visual language of Medici iconography but also was emblematic of an emerging ‘double entendre’ precedent throughout Renaissance art. In 1472, the young Leonardo da Vinci, who had entered Andrea del Verrocchio’s workshop around 1465, was commissioned by the Church of San Bartolomeo a Monte Oliveto (under the auspices of Lorenzo de’ Medici) to create an Annunciation. Leonardo’s composition features a lectern that, like Lippi, divides the archangel Gabriel’s celestial garden from the Virgin Mary’s porch, and stunningly replicates the ornamental details of Piero’s tomb, thus mirroring the theme of Lippi’s work. This parallel design, coupled with the use of the Medici palette—red, white, and green—for the Gabriel’s garments, signals that Leonardo was deeply influenced by the iconographic program of Lippi, one that celebrated Piero’s role in securing the Medici legacy.
Thus, through a series of interrelated commissions—from Lippi’s altarpiece in the Medici palace, which also inspired the Magi Chapel, to Leonardo’s later Annunciation—the Medici family established a continuous visual dialogue. This dialogue not only celebrated the miraculous conception of Lorenzo but also underscored Piero de’ Medici’s pivotal responsibility in commissioning works that fused sacred narrative with dynastic ambition, ultimately influencing Lorenzo to do the same.