Curia Romana

El Papa Francisco ha sido reconocido por su enfoque más compasivo y abierto en comparación con sus predecesores, lo que ha generado esperanza entre muchas personas desencantadas con la Iglesia Católica. Desde su elección en 2013, el sucesor de Pedro ha recalculado aspectos esenciales del cristianismo en un mundo en cambio y en un cambio de era. Junto con su talante de cercanía y rechazo de separaciones sacralizadas, ha resaltado temas como la misericordia, la justicia social, la atención a los pobres y la necesidad de una Iglesia más inclusiva y menos dogmática. Un Reino de Dios para la Vida Eterna y la Vida Entera. Es un papa que escucha, que tiene "calle" y cintura política para esquivar los asfixiantes círculos del narcisismo clericalista. Al comenzar su ministerio, Francisco publicó la exhortación apostólica Evangelii Gaudium (La alegría del Evangelio), que marcará el reclamado cambio de perspectiva en la Iglesia Católica. Allí no solo establece las bases teológicas y pastorales de su pontificado, sino que también propone una visión renovada de la misión de la Iglesia más cercana a las personas, más fiel al mensaje del Evangelio, más misionera, inclusiva y comprometida con los desafíos del mundo contemporáneo. Este documento, elaborado por toda una vida de estudio y experiencia cristiana en comunión, sigue siendo una guía fundamental para entender el pontificado de Francisco y su impacto en la visión que la gente común tiene de la Iglesia católica. Es la manera de bajar a tierra la preocupación del Concilio Vaticano II: "Los gozos y las esperanzas, las tristezas y las angustias de los hombres de nuestro tiempo, sobre todo de los pobres y de cuantos sufren, son a la vez los de la Iglesia" (Gaudium et Spes 1)

Resumen: El precepto penal puede ser un medio especialmente adecuado para reparar el escándalo, restablecer la justicia y conseguir la enmienda del fiel, entre otras razones por sus rasgos característicos de personalidad y temporalidad. No obstante, se trata de un instrumento poco utilizado quizá por desconocimiento o por dificultad para entenderlo en el conjunto del CIC. El Vademécum de la Congregación para la Doctrina de la Fe sobre algunas cuestiones procesales ante los casos de abuso sexual aconseja su utilización. Según los datos disponibles, el proyecto de reforma del Libro VI del Código de Derecho Canónico favorece el uso del precepto penal, incluso considera que su aplicación será necesaria en determinados supuestos.

Apresentação, no contexto da prova final, da tese de doutoramento com o título Pastores para uma Igreja em saída: O ministério pastoral numa Igreja sinodal ao serviço da evangelização e da missão para uma permanente conversão pastoral e missionária em Portugal, sob orientação de Paolo Asolan, apresentada à Pontifícia Universidade Lateranense. A prova final realizou-se a 14 de fevereiro de 2024.

The canonical category of the Neophyte changed in early modern Catholicism from the newly converted to the converted Jews and Moriscos; after the worldwide expansion of Portugal and Spain, neophytes were non-Catholic-born individuals. This process is presented in three stages: the decrees on the status of neophytes adopted by two ecumenical councils and the metamorphosis of this status in the Iberian context; secondly, the privileged status of the neophytes in the Iberian overseas empires following the local normative; the last point focuses on the Holy Office’s definition of neophytes in three cases dated 1618, 1686, and 1755.

Le recenti modifiche apportate dalla Chiesa Cattolica in materia penale e in generale sulla tutela dei minori mostrano la sempre maggiore attenzione e sensibilità della Chiesa su questi delicati temi. Dopo aver analizzato i delicta reservata al Dicastero per la Dottrina della Fede, vengono in questo articolo analizzati l’iter processuale giudiziario ed extragiudiziale nei procedimenti penali per abuso sui minori, ponendo l’attenzione in fine sullo status di persona vulnerabile.

Grace is a slippery subject. As Julian Pitt-Rivers noted a few decades ago, it covers a wide range of meanings: the divine concept in Abrahamic theologies of salvation; the perks accompanying the rank of Dukes and Kings; a behavioral quality; a feature of successful artistic performance; the tip left on the table for the waiter; to the ordinary thanks said in Romance languages (Peristiany and Pitt-Rivers, 1992). Its fleeting nature has eluded, from an ecclesiastical perspective, not only quite a few heretics stumbling over its definition but also modern scholars in the fields of history, anthropology and the social sciences: grace (or functional equivalents in non-Christian cultures) as a mediator of personal and collective lives remains notably out of sight–and reach–in the humanities. In a recent special issue of the Cambridge Journal of Anthropology dedicated to the subject, Edwards and McIvor (Edwards and McIvor 2022) attribute this lacuna to grace’s indefinite nature, which cannot easily be accommodated to deeply ingrained, Euro-American assumptions about objectivity and reality (cfr. Boute, Badea, Cavarzere, and Vanden Broecke, 2021). Another factor may be the scholarly (and capitalist?) bias towards the “Maussian” reciprocity of human interactions, which is inadequate to capture the performative gratuity of grace as it works towards (re)assembling collectives moving across the boundaries that separate heaven and earth. Tribes of historians researching the European late Middle Ages and the early modern period have mainly focused on the princely remission of crimes, a practice that has survived in executive pardon. Scholars tend to consider most interactions that were framed by contemporaries in a “graceful” context through the lens of unequal, yet essentially reciprocal and transactional, exchanges between agents managing unequal (but theoretically definable) amounts of social, cultural or economic “capitals” in studying, for instance, informal politics and clientelism in early modern European polities.
Some anthropologists and social scientists have come to value, in recent years, the potential of grace and its functional equivalents as a hermeneutical challenge in both Christian and non-Christian, both European and overseas contexts. Historians, for their part, face the daunting tasks of (1) investigating the vast empires of grace that governed both souls and subjects in premodern eras ((chronologically intended, cf. Latour 1991) across confessional boundaries and (2) solving the question of where grace – as well as its functional twin, honour – went after the transition to modernity. For medieval and early modern Europeans “did” grace in a particular way, with quite a few of these intersecting forms of grace involving lots and lots of bureaucracy – a hybridisation of graceful and administrative practices that seems to challenge the dyadic lens of grace vs. law and tradition that informs the work of anthropologists and social scientists who research the gracefulness of late twentieth and early twenty-first century communities. Defying Protestant critique and transferring their chancery desks to the four corners of the early modern world, Catholics in particular proved to be hands-on experts in the bureaucratization of “gratuitous grace”, to the extent that the administration of Divine Grace in the sacraments (Fattori 2010) spilled over into graceful discourses that permeate large chunks of administration. These graceful bureaucracies were also operated on a continental and global scale by institutions and transnational networks that had emerged in Rome at the onset of the second Millennium and that encompassed areas such as the sacramental and legal absolution of particularly hideous sins; dispensations of all kind of irregularities; indulgences; all kinds of indults and faculties transferring apostolic authority to agents on the ground; papal appointments to local church offices; and including the seemingly down-to-earth transactions that concerned ecclesiastical property. Regimes of grace were not unique to the papacy, for that matter: in medieval and early modern European polities, authorities were commonly addressed as the “source of all grace” alongside justice.
Taking a salutary distance from Whig perceptions of an “institutional cronyism” that interfered with humanity’s relentless march to modernity, recent scholarship has instead focused on “ruling by exception.” Such a shift has allowed scholarship to integrate elites into micropolitical power dynamics (Emich 2001; Reinhard et al. 2004). “Ruling by exception” can be seen as  the object of (symbolic) communication between rulers and subjects (Millet 2003; Haug-Moritz and Ullman 2015) in premodern “theatre states”; or as a flexible tool of government in its own right, allowing, on a case by case basis, local, contingent and multi-tiered interests and concerns to measure against and merge with supposedly “given”, canonically or divinely sanctioned, and universalist normative order(ing)s (Cerutti and Vallerani 2015), allowing souls and subjects to inhabit, appropriate (and subvert) seemingly timeless and rigid systems. In relation to the assumed opposition between grace and law mentioned above, or that between charisma and institutions ingrained in our mental maps, it is interesting to note that, in European polities, these regimes of grace thrived within medieval and early modern juridico-ecclesial orderings of power and knowledge production which seem to have all but evaporated in subsequent, “modern”, politico-economic orderings (Clarke 2006): ideal-types of governance that, from a historicist point of view, probably require further qualification, and likewise for the apparent dismantling of regimes of grace in later modernity itself (Cf. Paul Piff’s work on the effects of monetization on social ecologies of behavior and relations).
Two issues need to be foregrounded here. First is the fact that grace was theorized as an infinite resource: in ecclesiastical lore, the so-called thesaurus ecclesiae of grace tapped into the infinite merit of Christ’s sacrifice on the cross. Closer investigation of how grace was practiced on a daily basis  – by Roman bureaucrats, among others – sheds light on the operationalising of “boundless grace” into a resource that, in sharp contrast to cultural, social or symbolic forms of capital, actually defies our “capitalist”, transactionalist conception (Clavero 1998) of the dynamics and (finite) resources that assemble and reassemble premodern and modern collectives (cf. Latour 2005). Secondly, regimes of grace draw attention to the typically reactive governance styles informing European (and non-European) polities, as their unfolding depended to a great extent on the submission of supplication letters on behalf of “humble” petitioners seeking all kinds of graces catering to their spiritual or material needs. Indeed, much of the daily business of government, in Rome and elsewhere, consisted of receiving, vetting, granting (or shelving) innumerable petitions from bewilderingly diverse localities and social ecologies rather than initiating grand, “executive-style” policies. Because of this, grace appears to be first and foremost an eminently (g)local affair, since papal regimes of grace, even across regions and nations, were developed in terms of local negotiations over sin and its appropriate retribution; local devotions, needs, concerns, constraints, and competition over material resources and offices; and the corresponding local cultures and dynamics of conflict. Seen from this perspective, the granular workings of grace underpin local, connected and entangled early modern Catholicisms as they were being reformatted on a daily basis into a world religion (Ditchfield 2018), while being resourced in the prime locus of centrist master narratives, the Eternal City.
The Frankfurt Research Group Polycentricity and Plurality of Premodern Christianities (POLY), in cooperation with the Franco-German Research Group GRACEFUL17: Global Governance, Local Dynamics. Transnational Regimes of Grace in the Roman Dataria Apostolica (17th Century), wishes to convene an interdisciplinary workshop of theologians, anthropologists, lawyers, and historians to investigate the potential of grace (or its functional equivalents in non-Christian societies) as an infinite resource that both mediates and is mediated by an open-ended list of practices and connections in this world and, in the Christian context, the beyond. As we move towards integrating grace as a hermeneutical category in our scholarly toolkit, how can we escape the “doctrine of grace” inherited from our own Christian past slipping into our scholarly lenses, as it was molded by Protestant criticisms of the Catholic practice and later by the Weberian linking of Calvinism and capitalism? How can we, secondly, overcome the dyadic opposition between grace on one hand and structure, law, tradition on the other assumed in anthropological studies, involve institutional charisma and grace – which seem oxymorons in our modern conceptions – and pursue an analysis that is based rather on the premise that medieval and early modern Europeans (among others?) “did” grace in a highly regulated, bureaucratic manner? Last but not least, how can we take a salutary distance from the exoticizing contraposition of a graceful premodern era with a graceless modernity marked by executive-style governance? Loosely drawing on recent scholarship concerning the rebounding of honour and shame in modern configurations (notably on the world wide web), we can also ask, did grace, having apparently receded into the shadows as a formal regime of governance, disappear altogether from our transactional worlds?

A. PILERI BRUNO: L’antropologia palamita come orizzonte teologico dell’esicasmo [Contenuto] L’antropologia è l’ambito nel quale il palamismo radica e sviluppa la sua fedeltà alla tradizione patristica e dei dogmi. In questo senso possiamo affermare che con Palamas la spiritualità esicasta oltrepassa i limiti dei monasteri assumendo il tratto caratterizzante della stessa teologia dell’Oriente cristiano. Se la partecipazione all’essenza divina è impossibile, l’uomo partecipa a Dio nella preghiera di modo che solo secondo le energie egli può essere unito a Dio e quindi accedere alla conoscenza teologica per via della partecipazione non concettuale, ma reale, alla vita in Dio. L’opposizione al palamismo viene da chi contesta che la via della preghiera sia una via conoscitiva più adeguata rispetto agli stessi concetti e dimostrazioni filosofiche. [Scopo] Evidenziare, attraverso la lettura attenta dei testi, come l’antropologia che emerge dalla spiritualità esicasta sia espressione genuina della tradizione spirituale della vita monastica.

Pino Nano tells the story of Natuzza Evolo, the Calabrian peasant who "spoke with the dead" and was said to perform miracles. The first apparitions of the Madonna, the stigmata on her hands and feet, the endless pilgrimages before her tomb. A mystery of the modern Church.

Uma Igreja madura pode-se dizer daquela em que uma parcela mais significativa de membros é vista e valorizada como verdadeiros sujeitos, com legítima autonomia a responsabilidade, cujo modo de ser e de agir seja participativo, consciente, equilibrado, autêntico, ético e evangélico. Uma Igreja madura é uma Igreja sinodal. Por meio do método indutivo recorremos a alguns documentos eclesiais que apontam para a falta da maturidade na vida da Igreja, iluminamos esta realidade com outras reflexões da atualidade para enfim indicar pistas que nos coloquem a caminho de uma efetiva maturidade eclesial.

Częścią nauczania społecznego biskupów polskich jest opublikowany 30 października 2001 r. list Konferencji Episkopatu Polski "W trosce o nową kulturę życia" i pracy. Wydano go w 110 rocznicę pierwszej społecznej encykliki papieża Leona XIII "Rerum novarum". Jest to obszerny dokument, którego centralnym elementem jest „rzecz nowa” w Polsce – bezrobocie.

This brief overview sheds light on certain aspects of Benedict XV’s pontificate: the conditions of dioceses and the bishops’ pastoral governance; the monitoring of religious practices and the particular needs of specific regions and nations; and the supervision of disciplinary matters regarding preaching and the clergy’s participation in politics or social life (i.e. dancing parties or membership at associations such as the Knights of Columbus). Through a review of primary sources, this contribution demonstrates a growing attention toward the non-European world manifested by the Church’s concern for emigrants as well as through an interest in Protestant proselytism. Furthermore, specific records indicate a gradual process of modernization taking place within the Church: for example, the projection of films in churches or the clergy’s use of modern means of transportation.

The publication of an encyclical is a defined moment of the ordinary papal magisterium. It involves a plurality of actors and procedures shrouded in secrecy. The opening of the records of Pius XII’s pontificate at the Vatican Archives allows us to uncover the workings behind his encyclicals: what were the motivations, who suggested the content of the encyclical, were there ghost writers, editors (mainly Antonio Bacci), revisers, and translators? All those who worked at the encyclicals operated under the direction of Giovanni Battista Montini (later of Angelo Dell’Acqua) and the meticulous control of a Pontiff who was open to demands from below and the needs of the Church and Society.

Documentación pontificia de 1622 dirigida al prelado Hernando Arias de Ugarte (obispo de Quito, Santa Fe de Bogotá, La Plata y Lima) donde se permite abiertamente la ordenación de indígenas, si cumplen con los requisitos canónicos habituales

En 1622, cuando Gregorio XV instituyó Propaganda Fide, había siete diócesis en Asia bajo el patronato regio de Portugal. Todas tenían obispos, a excepción de Goa, cuyo obispo había muerto meses antes de la emisión de la bula Inscrutabili Divinae Providentiae arcano que erigía canónicamente la nueva congregación romana. Este artículo propone una aproximación macroanalítica a la situación de las diócesis del patronato portugués en Asia. El autor se pregunta si la razón de la decisión pontificia de crear un Dicasterio destinado a evangelizar a los pueblos se justificó en la falta de compromiso del episcopado portugués en Asia.

Tra la prima e la seconda età moderna, Roma divenne luogo privilegiato di incontro e confronto per coloro che, a vario titolo, si cimentarono nella straordinaria impresa architettonica che stava vedendo protagonista la Curia: su committenza papale e cardinalizia, numerosi architetti, artisti, maestranze –sia romani sia forestieri – vennero coinvolti in iniziative di pregio tra la cittadella pontificia, il Borgo e più in generale Roma, che fu teatro di un’espressività sempre più identificabile con l’élite di una corte internazionale; queste le aree tematiche affrontate nel volume, che si presenta come una raccolta di significativi casi-studio.

“Non s’è mai fatto cosa d’importanza se non per suo mezzo”. Note sul Papato come “arbitro” della politica internazionale in età moderna, in Protagonisti e antagonisti del Primato. Cristianesimo, Poteri, Istituzioni. Studi per Teresa Sardella, a cura di R. Barcellona e A. Rotondo, Soveria Mannelli, Rubbettino 2022, pp. 153-176

This panel, proposed by A. Mambelli on the occasion of the European Academy of Religion 2023 (June 23, St Andrews, Scotland), aims to showcase some of the recent investigations into the Septuagint vocabulary that are conducted according to the methodology of the Historical and Theological Lexicon of the Septuagint (HTLS). HTLS is a collective and interdisciplinary project, a multi-volume dictionary on the most significant terms or word groups attested in the Septuagint Bible. Each term is analyzed within six sections: Archaic, Classical and Hellenistic Greek; papyri and inscriptions; the Septuagint and its Hebrew equivalents; Jewish literature in Greek; the New Testament; and early Christian literature. The aim is to investigate meanings, usages, and possible semantic evolutions of these significant words. Therefore, HTLS is a useful tool for the in-depth study of the Septuagint from both philological, historical, and exegetical perspectives. HTLS plans to release four volumes and their electronic version for the Mohr Siebeck publishing house in Tübingen. The first volume, which includes over 150 articles on terms beginning with the letters from alpha to gamma, was made available in 2020. The second volume, which includes the letters delta to iota, is in preparation.

Resumen: Xàtiva, que había perdido su destacada posición como ciudad a causa de la destrucción sufrida a principios del siglo XVIII, consiguió recuperar su antigua condición, gracias a la importante actividad comercial desarrollada, derivada de su situación geoestratégica. Las prácticas de sociabilidad que incorporaron, de modo más singular, los estamentos más elevados-algunos de procedencia foránea-, conllevaron cambios en la indumentaria e incluso en el interior de los hogares, que alcanzaron una dimensión pública, proyección del status symbol de sus propietarios. Estos cambios se hicieron también patentes, en la medida de sus distintas posibilidades, en el resto de los conciudadanos, con un destacado protagonismo de los niveles sociales intermedios.

Il 28 settembre 2023 ricorre il bicentenario dell’elezione al soglio pontificio di Leone XII, al secolo Annibale della Genga, papa dal 1823 al 1829.
Per preparare tale ricorrenza nel 2012 è stato avviato un progetto di ricerca che grazie all’Assemblea Legislativa della Regione Marche nel corso degli anni ha pubblicato 11 volumi sui diversi aspetti politici, sociali e culturali del suo pontificato coinvolgendo oltre 100 studiosi italiani e stranieri.
Raccogliendo gli esiti di questa indagine ultradecennale il convegno Ripensare la Restaurazione. Bilanci e prospettive del pontificato di Leone XII si propone di delineare i percorsi degli studi sul papato della Genga inserendolo nel più ampio contesto della Restaurazione pontificia.

This article aims to show the possibility of an academic approach to teaching the Catholic religion at school to the liturgical rites of the Catholic Church from a cultural perspective. Liturgical rites consist of numerous signs and symbols that refer to the human dimension, which seeks what is beautiful, true, and good. At all levels, one of the main objectives of Italian and European schools is to teach, educate, and raise responsible and upright citizens. Therefore, while contributing to the general formation of the human being at school, the teaching of Catholic religion also draws students closer, in cultural terms, to the great code, i.e., the liturgy of the Catholic Church. It is certainly a form of public and social communication. It is education in action. In this sense, for example, it could be a considerable and systematic cultural opportunity for Ukrainian students residing in Poland, a chance to learn the symbolic language of the Catholic liturgy in the perspective of r...

Los juristas indianos y sus obras constituyen hasta el dia uno de loss temas pendientes dentro de la investigacion historico-juridica, pues solamente se cuenta, por una parte, con algunos articulos de caracter general, y por otra, con ciertos estudios particulares tocantes a determinados autores o a ciertos aspectos de sus trabajos, aunque, como es natural, algunos de tales juristas aparecen recogidos en las obras que se dedican al estudio de los autores europeos comprendidos entre el siglo XVI y principios del XIX.

This paper discusses for the first time an analysis of the whole Spanish network of agencies for curial businesses. It was a sui generi system that the Catholic Monarchy kept in Rome from the mid-sixteenth century and throughout the seventeenth century. The network was composed of several offices whose number varied according to the evolution of the political composition of the monarchy itself: Spain and Indies, Portugal, the Low Countries, Sicily, Naples, Milan... The holders of these agencies were responsible for protecting the interests of the Crown in ecclesiastical matters, especially as defenders of the royalties of the monarch in the various territories under his sovereignty.

Este trabajo presenta los resultados de un estudio de caso sobre un fenómeno hasta ahora desatendido por la historiografía: las compañías de gestión de negocios curiales. En otras palabras, se analiza cómo se estructuraba y cómo funcionaba en la España moderna la intermediación profesional al servicio de particulares para la solicitud de gracias de todo tipo ante la administración pontificia en Roma. Los hombres dedicados a estas actividades eran conocidos como curiales, agentes en un enorme mercado internacional que movía gran cantidad de capital. La Sevilla de los siglos XVI y XVII fue uno de los nodos más activos de este mercado y la compañía de Fonseca y Rojas una de las más notables de Castilla.

in: Feder und Recht: Schriftlichkeit und Gerichtswesen in der Vormoderne, edited by Josef Bongartz, Alexander Denzler, Carolin Katzer and Stefan Andreas Stodolkowitz, Berlin, Boston: De Gruyter Oldenbourg, 2023, pp. 221-242.
https://doi.org/10.1515/9783111077406-009

Vil masque d 'ironie sur un visage ruisse/anl de larmes l L'étude que je présente maintenant s'est proposée d'examiner, selon un postulat d'unité et de cohérence, le theme de la douleur dans le Journal de L. Bloy, reuvre majeure de l'écrivain qui I'écrit lorsqu'il a déja quarante-six ans; seule la mort, en 1917, meUra fin a cette oeuvre qui s'étale pendant vingt-cinq ans, Le theme et le concept de la douleur sont tellement importants pour Bloy que G. Dotoli a pu intituler son ouvrage a lui consacré Autobiographie de la douleu? Le Journal est tres riche de tous les points de vue, Bloy s'y exprime sur les sujets les plus divers, mais le regard de Bloy sur le concept de la do uleur appliqué a la littérature m'a semblé d'un intéret supérieur et c'est pourquoij'ai privilégié ce domaine 3 .

Resumo: O Papa Francisco, no anseio por uma Igreja sinodal, publicou a Constituição Apostólica Praedicate Evangelium sobre a reforma da Cúria Romana. O documento indica que as estruturas eclesiásticas estejam a serviço da ação evangelizadora. A partir do método dedutivo esta Constituição será revisitada buscando destacar o desafio da recepção desta Constituição; as estruturas de governo colocadas a serviço da evangelização; algumas implicações práticas pastorais, objetivando, sobretudo: a passagem do administrativo ao pastoral.

fuente inmediata de este canon es el Decr. Christus Dominus, n. 9, donde se dice: «In exercenda suprema, plena et immediata potestate in universam Ecc1esiam, Romanus Pontifex utitur Romanae Curiae Dicasteriis, quae proinde nomine et auctoritate illius munus suum explent in bonum Ecc1esiarum et in servitium Sacrorum Pastorum». La S. C. para los Obispos, en el Directorium de pastorali ministerio Episcoporum, del 22-11-1973, considera la relación de los Obispos diocesanos con la Curia Romana bajo los epígrafes «De Episcopi rationibus cum Successore Petri» (n. 44) y «Quibus rationibus Episcopus personaliter cum Romano Pontifice cooperetur» (n. 45).

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Bishops like Pell have no competence to address today's major theological issues. They fail dismally in their responsibility to bring the story and the message of Jesus to 21st century minds. It is not at all surprising that older Catholics are leaving the Church in large numbers. They no longer believe "the story" about God and Jesus they were told and that bishops still unquestionably hold to.

Obispos como Pell no tienen competencia para abordar los problemas teológicos de la actualidad. Fallan estrepitosamente en su responsabilidad de transmitir el relato y el mensaje de Jesús a las mentes del siglo XXI. No sorprende en absoluto que los católicos adultos estén abandonando la Iglesia en gran número. Ya no creen en "el relato" sobre Dios y Jesús que les contaron, y que los obispos siguen manteniendo incuestionablemente.

La Congregazione Cerimoniale fu istituita da Sisto V con la costituzione Immensa del 22 gennaio 1588 formando un unico organismo con la Congregazione dei Riti, dalla quale fu in seguito distaccata. Fu soppressa da Paolo VI nel 1967 con la costituzione "Regimini Ecclesiae universae" che ne trasferiva le attribuzioni alla Prefettura della Casa Pontificia. La busta separata, che si riferisce a un breve arco temporale della vita della Cerimoniale (1851-1975), raccoglie le nomine dei cardinali prefetti e membri, dei segretari, sottosegretari, consultori e dell’unico scrittore, così come parte delle disposizioni, norme e decreti emanati dallo stesso ufficio, oltre ad alcuni memoriali relativi al suo funzionamento.

Presentación «Una vida religiosa». La Iglesia en la Monarquía Hispánica (siglos xvi-xvii), poder, cultura y dinámicas sociales «Bizimodu erlijiosoa». Eliza Monarkia Hispanikoan (xvi-xvii. mendeak), boterea, kultura eta dinamika sozialak «A religious life». The Church in the Spanish Empire (sixteenth to seventeenth century), power, culture and social dynamics

La reconstrucción llevada a cabo ha permitido focalizar una fase crucial del largo camino recorrido por la curia romana antes de acoger una arquitectura y un arte sacro «modernos, pero no modernistas». Una fase en la cual, de la mano de un pontífice muy poco receptivo del arte moderno, prevalece la exigencia de rechazar las nuevas formas artísticas percibidas como «caricatura de la modernidad», como una exasperación de formas «extravagantes y arbitrarias» y como manifestación del mismo espíritu «anárquico y revolucionario» con el que algunos jóvenes artistas componen obras en formas «insólitas y grotescas»

We are only at the beginning of the study of relations between Pope John XXIII and the roman Curia, even if the existence of tensions and disagreements on some of the most important points of papal activity is well known.A serious historical study of these relations requires a better knowledge of the actions taken by the Pope himself and by the Curia staff The personal papers and correspondence throw light on many previously unknown aspects of relations with Curia offices and officials while confirming the main problems pointed out in some recent studies (Riccardi, Miccoli, Alberigo, Melloni). Pope John embodied the best elements of the true pastor, consistent with the oldest traditions of roman papal government. He accepted the need to collaborate with institutions within the Curia while still being fully aware of their limitations and weaknesses. He did not use his authority in a dictatorial way even against his main opponents in the Curia, such as cardinal Ottaviani. He did not believe in the magic of institutional alchemy, being unconcerned with a reformist programme. He preferred instead, to rely on the unity to be found in daily work towards a common cause, based on human and spir itual agreement. He restored the curial machine to working order after the crisis period under Pius XII. He did not seek to set off the different components of the church against each other (centre against periphery, Curia against bishops) seeking rather to channel their involvement directly into the epoch-making event of the Vatican Council.

Raccoglie le pratiche per la nomina del presidente di Roma e Comarca (1846, 1855), dell’avvocato generale dei poveri (1861, 1869), del deputato ai monasteri di Roma (1865), dei patriarchi titolari (1887, 1895, 1899, 1901), dell’archivista del Concilio Vaticano I (1888, 1891), del cappellano maggiore del disciolto Esercito pontificio (1894, 1899), dei prelati protettori dell’Opera Pia Colonna (1896, 1898) e dei membri dell’Economato generale per l’amministrazione degli articoli di cancelleria per i dicasteri pontifici (1909).