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Márton Áron, bishop of the Catholic Diocese of Alba Iulia (1938-1980), came to the attention of the Securitate from the founding of this repressive institution until the autumn of 1980, when he passed away. The reasons for his surveillance were his popularity among the faithful, his outspoken anti-communism, his loyalty to the Vatican and the fact that he came from the country's largest national minority. The results of this extended surveillance are reflected today in the bishop's files in the Archive of the National Council for the Study of the Securitate Archives in Bucharest. One of the main methods used by the Securitate in the surveillance process was the use of microphones. They were installed in the bishop's office in 1956 and operated with short interruptions until the end of his life. The transcripts of the recorded conversations are today in the bishop's files and represent a „gold mine" for historians interested in the Catholic Church in Romania during the Communist regime. [ABSTRACT FROM AUTHOR]

The Balsha principality emerged as a state formation with significant political influence in the northern Arbëria territories in the early 1360s and became a weighty factor in economic, political, and military life. The Balsha's possessions included a vast territory of Arbëria lands that stretched from the borders of Budva in the north to those of Himara in the south, from the Adriatic in the west to Kriva Rijeka and Kostur in the east. Their possessions also extended to the city of Peja, Prizren, and Kriva Rreka, near Novoberda. During the Balsha's rule, religious objects were built in the areas around Lake Shkodra, in the region of Krajina, in Ulcinj, Tivar, and Budva. In present-day Kosovo, the influence of the Balsha principality also extended to the Christian organization. Thus, members of this family during the years 1375 to 1385 led the church councils in the Patriarchate of Peja. Also, during their time, the city of Prizren gained a Catholic bishop. [ABSTRACT FROM AUTHOR]

The presented study deals with the personality of the Greek Catholic bishop of Prešov Štefan Novák, especially with his resignation from office after the establishment of Czechoslovakia in the autumn of 1918. In the context of changed political and religious conditions, it analyzes his personality in the reflection of Church dignitaries and Czechoslovak-Vatican relations which it interprets as unacceptable for the Slovak environment Catholicism after the fall of the Habsburg Monarchy. In the completely new socio-political conditions after 1918, Štefan Novák was criticized not only for his numerous absences and moral life but also for not being accepted by the priests and Christians of the diocese. When he offered to resign from his post after leaving the country in 1919, he understood this step primarily as an expression of loyalty in relation to the Holy See. In a broader context, his resignation contributed to the establishment of diplomatic relations between Czechoslovakia and the Holy See and made it possible to replace him in Prešov with a bishop who was able to address his diocese a better pastoral care with an emphasis on the Slovak Catholic element. [ABSTRACT FROM AUTHOR]

'Catholic regionalism' in west Africa exemplifies the capacity of theological claims and theologically informed actors to influence regional governance and international affairs. It is driven by four mutually reinforcing factors: interfaith competition for policy influence and followership, shrinking domestic political space for civil society organizations (CSOs), and de-secularization/counter-secularization pressures (all of which have substantially diminished the church's erstwhile influence); as well as Economic Community of West African States (ECOWAS) reforms granting 'access' to CSOs in regional policy. Through a strategy of 'fateful compromise' with regional states, the church has, more than its counterparts, developed substantial capacity to influence how regional integration organizations frame and implement policy in Africa. The empirical evidence is derived from fieldwork interviews on the activities of church leaders, namely the bishops represented by the Regional Catholic Episcopal Conference of West Africa (RECOWA); the Catholic bishops' conferences in Ghana and Nigeria, where interfaith hegemonic competition is most intense; and ECOWAS Commission bureaucrats. The article enriches the 'new regionalism' framework with a template to better understand the regional governance activities of Africa's faith-based actors; and contributes to the literature by introducing the concept of 'fateful compromise' suggesting multiple trajectories in church-state relations, contrary to the presumption of inevitable 'elite cooptation' of social forces as the only option for inclusive or collaborative governance in societies experiencing regression in democracy. [ABSTRACT FROM AUTHOR]

The Slovak and Subcarpathian Ruthenia bishops of the Catholic and Greek Catholic Churches published a pastoral letter in November 1924 to respond to the fact that some members of these churches were members of communist, socialist or progressive organizations that rejected belief in God, criticizing the churches from atheistic positions and striving to create a secular society. The socialists, in an effort to expand their membership and electorate, went so far as to formally present themselves with Christian symbolism, which was supposed to deceive Catholics in a difficult social position and attract them to their ranks. The bishops reflected on this fact and, through the Pastoral Letter, explained to the members of their churches the destructiveness of socialist and progressive theories and recommended that they leave antiCatholic organizations. Those Catholics who deliberately failed to take their teachings and warnings into account had to expect that the church would not administer certain sacraments to them. The publication of the Pastoral Letter provoked a fierce reaction in socialist and progressive circles as an attack against the state, its constitution and laws, the government and the democratic system that threatened the very existence of the Republic. The Pastoral Letter and its authors, the Catholic Church, the Holy See and Czech and Slovak political Catholicism were violently attacked by journalists and it triggered a press affair. Subsequently, the question time of German Social Democrats in the Chamber of Deputies resulted in a government crisis solved not only by the government, parliament, and political parties, but also by the so-called Pětka (Committee of Five) as the supreme body of Czechoslovak politics. The search for a way out of the government crisis showed that the socialists, especially the Czechoslovak National Socialist Party, did not want to defend their own ideology in the case, but used the publication of the Letter to pressure the Czechoslovak People’s Party, which, as part of the government coalition and the Švehla government, hindered the solution of the issue of regulating the relationship between the state and the Catholic Church. They wanted to force a change in its attitude by acting tactically with the idea of a minority government without the participation of the Czechoslovak People’s Party. However, the Czechoslovak People’s Party’s leaders handled the difficult situation it found itself in due to pressure from its coalition partners and the Catholic Slovak People’s Party and the Prague radical wing of its own party formed around Rudolf Horský, thanks to the prudent policy of its chairman Jan Šrámek. Although it agreed to negotiate a regulation of the relationship between the state and the churches, it defended the membership of the Czechoslovak People’s Party in the governing coalition, agreed to prosecute only those priests who manifestly violated the law and defended the right of bishops to act independently in public within the limits of the law. The article analyses and evaluates the attitudes and behaviour of the Czechoslovak National Socialist Party in this case. [ABSTRACT FROM AUTHOR]

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The Zimbabwean Catholic Bishops' Conference issued a pastoral letter on 14 August 2020. Its title, "The March is not Ended", echoed the words of the late American civil right activist and politician John Robert Lewis. In the introduction, the bishops reminded their fellow citizens that "Peace building and nation-building are never completed tasks. Every generation has to establish national cohesion and peace". In using the biblical text from Micah 7:1–6 where the prophet denounced corruption and oppression in his own days, the bishops took a swipe at Zimbabwean political leaders. African politicians never take responsibility for their misrule of the continent, which has kept Africa largely underdeveloped. The perplexity of the situation in Zimbabwe is reflective of similar situations in other parts of sub-Saharan Africa where leaders look the other way and shift blames. This research undertakes to explore how the Catholic Church in Africa has fared in its prophetic mission in relation to the political-cum-socioeconomic questions on the continent. It will acknowledge instances where the Church, through certain prelates, has proven itself to be a moral conscience. It will also indicate how the efforts of African bishops closely align with those of Pope Francis in relation to the prophetic mission of the Church as a defender of truth, human rights and social justice. Contribution: Africans, like most people in the world, have a very simple vision of the good life: to live in reasonable material comfort and in peace. This research is essentially anchored within Catholic social teaching. It underscores how the Catholic Church in Africa has defended and continues to uphold the rights of the people to actualize their aspiration of a simple good life in a hostile and self-serving African political and socioeconomic context. It notes that the Church cannot take the place of political leaders because its role is basically the promotion of the common good, which includes public order and peace, development, equality, justice and solidarity. [ABSTRACT FROM AUTHOR]

The article "Clarifications on abortion in the Catholic Church" presents information about the religious context of Catholic Christianity and the structure of the Church. It is mentioned that proposals regarding abortion are not dogmas in the Catholic Church. It is explained that bishops and priests are important figures in the Church, but they are not considered priests in the sense of offering sacrifices like Jesus Christ. Additionally, it is mentioned that the dogmas of faith in the Catholic Church are considered definitive, infallible, and immutable. However, the teachings of bishops and the Pope on moral issues, such as abortion, are not considered dogmas. The importance of responsible regulation of birth control, as proposed by the Second Vatican Council, is highlighted. The article discusses the positions of different Catholic bishops and theologians regarding the use of contraceptives and abortion. It is mentioned that Pope Paul VI prohibited the use of contraceptives for birth control, but that Belgian, Canadian, and French bishops explained that the final decision should be made by the spouses according to their conscience. On the other hand, it is mentioned that American and Chilean theologians consider artificial contraception to be allowed in certain circumstances. Additionally, it is mentioned that the Catholic Church considers human life to begin at the moment of conception and that any interruption of the gestation process is considered the death of a person. The article addresses the debate about when human life and personhood begin in gestational development. According to Catholic scientists and theologians, while human life begins with conception, the character of personhood is established later in the gestational process, based on two fundamental elements: being an individual and being rational. Therefore, human life cannot be identified with human personhood. Furthermore, it is argued that individuality and rationality are established at the moment of implantation, and not before. The organic basis for establishing rationality in the gestational process occurs around 25 days or at the end of the eighth week. In summary, it is argued that the person does not exist from conception, but rather develops throughout the gestational process. This text presents scientific and ethical arguments about the status of the human embryo before implantation. It suggests that the 6-8 week embryo could be considered as the organic biological substrate on which the ethical consensus of its value as a person is established. It is argued that the blastocyst requires specific extracytoplasmic information to carry out its integral development, and it is mentioned that in in vitro fertilization processes, maternal contribution is necessary for the necessary physical-chemical changes in the fetus. Additionally, claims that the embryo before implantation has the purpose of developing as a human person and the intrinsic capacity to carry out that development are refuted. The natural loss of embryos is mentioned, and it is emphasized that science can propose scientific truths according to the official doctrine of the Catholic Church. It is concluded that it is legitimate for Catholics to choose a position different from that of ecclesiastical authority on moral issues, and the importance of following one's own conscience in making moral decisions is emphasized. The article discusses the official doctrine of the Catholic Church on abortion and individual conscience. According to the Second Vatican Council, each person must answer to God and follow their own conscience in moral matters. Pope Francis emphasizes that there are no monolithic doctrines in the Church and that diversity of opinions enriches the understanding of the Gospel. Although abortion is considered morally wrong by the Church, it does not impose a single viewpoint on individuals. [Extracted from the article]

The Catholic Church is one of the leading healthcare providers in Asia. Yet, the Church finds itself in conflict with public health policies that are incompatible with Catholic teachings. This paper, taking the response of the Catholic Bishops' Conference of Taiwan to the Patient Right to Autonomy Act as an example, argues that moral theological discussions in Asia need to take place in the context of the presence of vibrant ancient cultures, philosophies and religions, instead of from a dogmatic standpoint. This paper further suggests that the Catholic Church in Asia needs to open itself to the challenges posed by the wider society and be willing to dialogue and discern on ethical issues within the Church as well as with other religions, and society at large. [ABSTRACT FROM AUTHOR]

The First Synod of Catholic Bishops on Africa took place in April 1994 in the wake of the Rwandan genocide. That horrendous fratricide has left a dark spot in the history of Catholicism in Africa where "the blood of tribalism is thicker than the water of baptism". The Second Synod on Africa, held in October 2009, had as its theme: "The Church in Africa in service to reconciliation, justice and peace". Pope Benedict XVI issued a post-synodal exhortation, entitled Africae Munus. In one article, the pope writes: "Reconciliation is a way of life and mission of the Church" (Africae Munus no. 34). This article is set against that background to examine the mission and the role which the Catholic Church can play in Africa with regard to the African social question that encompasses all other perennial issues on the continent. Those other issues include ethnicity, religious and cultural hatred, as well as incessant conflicts that lead to the loss of lives and retardation in development. [ABSTRACT FROM AUTHOR]

The latest United States Conference of Catholic Bishops' document on racism, Open Wide Our Hearts, prompted numerous criticisms. This article argues that US Catholic bishops' statements on racism from 1958 to 2018 all too often present an image of the church in which Black, Latinx, Asian, and American Indian identities are spatially and socially the exterior, thereby constructing a white ecclesiology. [ABSTRACT FROM AUTHOR]

This paper considers some of the theological, legal, canonical and communication issues involved in the relationship between the civil law in Australia and Catholic Church law and practice regarding the seal of the confessional. It does so by comparing two different real life cases and their different outcomes. The different responses to the two scenarios, both politically and in the mass media, were influenced by certain preconceptions, stereotypes and misrepresentations of the Catholic Church's teaching and practice. The Australian Royal Commission into Institutional Responses to Child Sexual Abuse raised the question of what precisely is covered by the seal of confession. It recommended the Australian Catholic Bishops Conference to approach the Holy See for clarification. The Royal Commission recommended that the Australian States change the law to remove the seal of confession as an exception to mandatory reporting of child sexual abuse. The Holy See response did not accept that proposition. The study concludes with a brief discussion of how the conflict of duty between the demands of the secular civil law on the one hand, and preserving the seal of confession on the other, might be resolved. [ABSTRACT FROM AUTHOR]

'Blessed place, blessed church/In which the memory of Thomas flourishes!' Thus begins the antiphon Felix locus from the passion office of Thomas Becket (d. 1170), written around 1173. Performed annually on the anniversary of his martyrdom, the chant exemplifies the ways in which the Christ Church monks sought to keep Becket's memory alive at the place of his death through the institution of a liturgy that outlined the parameters of his sanctity. By instituting a framework of devotion at Canterbury, the monks also attempted to 're-experience' Becket's martyrdom through performance of the liturgy, especially in the newly constructed Trinity chapel, a 'virtual reliquary' for the saint's relics. These hagiographic narratives were expanded in 1220, fifty years after Becket's death, when Archbishop Stephen Langton (d. 1228) arranged for Becket's translation from the crypt into the Trinity chapel. This article will explore ways in which Canterbury Cathedral was cast as a permanent memorial to Becket, creating a conversation between chant, architecture, and performance, thereby underlining the cathedral's importance as the stage of Becket's martyrdom. [ABSTRACT FROM AUTHOR]

Thomas of Canterbury has very particular significance for the Venerable English College in Rome, the Roman Catholic Seminary originally founded in the 16th century in the properties of the medieval pilgrim hospice. The archbishop came to have physical, spiritual and political associations with the institution as a result of his exile from England and royally sanctioned murder, so much so that the English and Welsh national church in the papal city is now dedicated to him. In the context of the Protestant Reformation and the Dissolution of the Monasteries in Britain, students and exiled priests studying at the Roman college looked to Thomas's example of resistance to secular interference, reinforced by means of relics and depictions of Thomas in a highly charged pictorial scheme in the college church. [ABSTRACT FROM AUTHOR]

This essay examines the idea of work in the Catholic social tradition. Following introductory comments about the Christian vision of work found in the writings of St. Paul and other early Christian authors, the essay provides seven claims as a summary of how work is treated in modern Catholic social teaching. Based on those summary claims, a vision of what good work in the Catholic tradition looks like is then developed. Finally, the phenomenon of the “gig economy” is presented as a contemporary threat to the meaning of good work. [ABSTRACT FROM AUTHOR]

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating 'outside' the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural 'continuity' versus 'rupture', as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general. [ABSTRACT FROM AUTHOR]

ZUBKO, Peter. The Image of a Bishop in Romanesque Times (mid-11th – mid-13th Century). In the 11th century, several reforms took place in the Catholic Church, which also concerned the ministry and position of bishops. Bishops formed only a small but influential part of the life of the Christian community. From the Romanesque period, the first detailed information about the life of bishops from non-hagiographic sources has been preserved. At the same time, requirements were defined as to the characteristics of an orthodox Catholic bishop. During this period, the office of archbishop was established. The bishop was elected by the chapter according to the usual rules. The importance of the cathedral and the episcopal liturgy increased. The bishops reserved some sacramental acts and decisions just for themselves. The four Lateran Councils paid wide attention to the bishops; the article lists all the relevant canons of these councils on bishops. In Romanesque times, the position of the bishop in the Catholic Church was highlighted and strengthened, and at the same time he gained an important place in secular society. The bishops were autonomous vis-à-vis the pope, so the individual dioceses differed from each other, but certain intellectual, cultural and spiritual influences had an impact on the universal Christian community. The bishops had an important say in the administration of the lands, they were advisers to the rulers, and only those who met certain qualities (which was new compared to the previous time) could be bishops, but on the other hand it was not possible to bypass the rulers with the appointment. This heritage was influential until the late middle ages. [ABSTRACT FROM AUTHOR]

This article examines the English and Welsh Catholic Church's reaction to the Provisional Irish Republican Army (IRA) attacks on London during the Northern Ireland 'Troubles'. English Catholic bishops vociferously condemned these attacks yet regularly faced criticism for their perceived inaction. Letters published in secular and religious newspapers, and also sent directly to English Catholic bishops, reveal a dismayed public who called for religious retribution in the form of excommunication. I argue IRA attacks on English soil fell into a 'grey area' of Church condemnation: a Catholic bishop would not comment on events outside his own nation. No Irish Catholic bishop had excommunicated an IRA member, so for an English bishop to do so would have been setting a precedent. However, the IRA's shift to a bombing campaign in England had allowed English bishops to comment on the conflict in Northern Ireland. Subsequently, statements and actions by English bishops would directly impact on how Irish bishops could mediate the conflict in Northern Ireland. Provisional IRA attacks on London specifically garnered international press attention and greater focus on the reactions of the Catholic Archbishop of Westminster, amplifying the English Catholic Church's response more broadly. This article highlights the evolving relationship between Irish and English bishops, from one of mutual anger to one of mutual understanding, through an examination of three attacks: the Old Bailey bombing (1973); the Harrods Bombing (1983); and the London Docklands Bombing (1996). Drawing on seldom discussed archival material, religious papers, and correspondence, this article elucidates the entangled relationship between English and Irish Churches, suggesting that such a complicated relationship, at times, hindered the Irish Catholic Church's ability to mediate the conflict and aide the peace process. [ABSTRACT FROM AUTHOR]

The correspondence between Amalia Larguía and the Bishop of the diocese of Santa Fe, Msgr. Boneo, together with some other papers related to the subject, have constituted the sources of this research that is part of the study of the social representations of Santa Fe society from the beginning of the 20th century. In this case, the issue at hand is the death of the lady's husband in dubious circumstances, and the efforts of Doña Amalia to ensure a good death for her spouse. [ABSTRACT FROM AUTHOR]

The article intends to present, briefly, the life and activity of the apostolic vicars who led the Catholic community of Moldavia during the Apostolic Vicarage period, which was founded in 1818, with the death of the last bishop of Bacau, Joseph Bonaventura Berardi. The period displayed, comes to an end in 1884, when Pope Leon the XIIIth promoted the Apostolic Vicarage of Moldavia to the title of diocese. The first bishop appointed was Jospeh Nicolas Camilli, who was also the last appointed apostolic vicar. It is also presented the way the catholic people of Moldavia lived and expressed their faith before and after the unification of the Romanian Principalities in 1859, showing also the significant role that the moldavian catholics played during the process of unification. The article also captures the report between the apostolic vicars, the religious authorities and those of state from the XIXth century, emphasizing on the testimony of faith expressed by the leaders of the Mission in Moldova, and also by laymen, shown to the entire Romanian society. [ABSTRACT FROM AUTHOR]

Ein Teilprojekt der von der Deutschen Bischofskonferenz in Auftrag gegebenen Studie »Sexueller Missbrauch an Minderjährigen durch katholische Priester, Diakone und männliche Ordensangehörige im Bereich der Deutschen Bischofskonferenz« befasst sich mit der Analyse von Strafakten. Es wurden Strafverfahren wegen sexueller Missbrauchsdelikte gegen Minderjährige durch Kleriker der katholischen Kirche und durch Mitglieder anderer Institutionen, wie z. B. Schulen, ausgewertet. In diesem Beitrag wird untersucht, ob die besonderen Rahmenbedingungen in der katholischen Kirche, insbesondere das Kirchenrecht und der Klerikalismus, einen Einfluss auf Taten, Täter und institutionelle Reaktionen bei Delikten des sexuellen Missbrauchs von Minderjährigen haben. Die Analyse ergab, dass die Besonderheiten in der katholischen Kirche mit spezifischen Tat- und Tätermerkmalen korrespondierten und die Institutionen unterschiedlich auf Missbrauchsvorwürfe reagierten. Obwohl das Normensystem, das einen sexuellen Missbrauch verhindern soll, in der katholischen Kirche viel ausgeprägter ist als in anderen Institutionen, sind keine Unterschiede im Verhalten der Akteure ersichtlich. A subproject of the study »Sexual abuse of minors by Catholic priests, deacons and male members of religious orders in the authority of the German Bishops' Conference« deals with an analysis of criminal records. Criminal records dealing with criminal procedures due to offences of sexual abuse against minors in the Catholic Church and in other institutions, e.g. schools, were analyzed. It was examined whether the special conditions in the Catholic Church, especially the church law and clericalism, have an impact on the sexual abuse of children. The analysis revealed that the peculiarities in the Catholic Church generated specific characteristics of crimes and of perpetrators and that the institutions responded differently to abuse allegations. The system of norms intended to prevent sexual abuse is much more extensive in the Catholic Church than in other institutions. Nevertheless, no differences in practice are apparent. [ABSTRACT FROM AUTHOR]

The article discusses the lobbying activities of the United States Conference of Catholic Bishops and the Orthodox Church of Cyprus. Both religious interest groups rely on inside lobbying strategies based on their institutional expertise and resources. At the same time, while the Catholic Church in the US is characterised by a combination of inside/outside strategies and framing of its own requests, the Cyprus Orthodox Church prefers a direct impact on policy-makers and does not seek to adapt the language of their political and religious messages. [ABSTRACT FROM AUTHOR]

This study focuses on the history of regional solidarity among Catholic churches in East Asia as civil society organizations within the axiological frame of peace and social order. This paper endeavors to show the significant role of the Korean-Japanese Catholic bishops conferences, which have developed over 20 years, not only in contributing to civil and social solidarity but also to congeniality between the Korean and Japanese people. The cooperative activities of the Korean and Japanese bishops, which have their origins in efforts to deal with the historical issues between Korea and Japan, are considered purposeful undertakings in support of peace and order in the East Asia region. With the passage of time, the solidarity of the bishops has developed toward solving diverse regional social dislocation issues. The thrust of the bishops' unified action can be seen in two aspects. The first is the bishops' view that society, to become peaceful and mature, requires structural changes, and thus the cooperative efforts of the Korean and Japanese bishops have a socio-political orientation. The second aspect is its role as social charity, that is, volunteer work on behalf of the impoverished and social minorities. When regional peace and cooperation are threatened by the self-interests of nation-states, the case of regional cooperation by a religious organization demonstrates how civil society is able to contribute to the progress and peace of a given region beyond the efforts of national governments. [ABSTRACT FROM AUTHOR]

The research aims to propose an approach on Santity and Public Responsibility, a vision from the Patristic and Gaudete et exsultate. The text is divided into three parts: the first part presents the testimony of sanctity of the seven Romanian bishops of the Greco-Catholic Church, died in odium fidei in several places of Rumania during the years 1950-1970 for resisting Marxist, Leninist and Stalinist ideologies. The second part offers an approach on sanctity and public responsibility with repercussions on the life of the Church and the refutation of heresies based on the experience of the great Fathers of the Church and ascetics of the desert. The third part presents reflections on the dynamism of sanctity in Christian life and its reflection in society. Finally, the zeal of great figures highlights. Figures who have achieved a profound influence on the reform of the Church with repercussions on the ecclesial life and society of the time. [ABSTRACT FROM AUTHOR]

The Catholic Church in the United States remained politically neutral about slavery and abolition in the decades before the Civil War, partly because of the influence of John England, bishop of the diocese of Charleston. In a much publicized defense of slavery, England argued that slavery was a political issue, not a moral one. Clergy and laity, however, wrote repeatedly to Rome and criticized their leaders for neglecting to promote a ministry to free and enslaved African Americans. Roman authorities, particularly those of Propaganda Fide, were reluctant to take a stand on this important issue until near the end of the Civil War. This paper explains why John England defended slavery and why Propaganda did not issue guidance on one of the greatest moral dilemmas in American history. [ABSTRACT FROM AUTHOR]

This article provides a geographical and functional analysis of the biggest Roman Catholic sanctuaries in Lviv archdiocese. It also explains the definition of the word "sanctuary", its connection with Catholic canons. Based on the survey, the amount of pilgrims of 15 sanctuaries in Lviv archdiocese is calculated. Some of them are more than three hundred years in action, and some are quite new. The part of the sanctuaries is located in little villages with poorly developed infrastructure, and this is a problematic issue. The image of spatial layout the sanctuaries in Lviv archdiocese and differentiation amount of pilgrims in 2017 are show. It is interesting to dwell on some of the most popular sanctuaries in more details. Characteristics of Sanctuary of St Anthony in Lviv and others sacred place are exposed. Problems and perspectives of sanctuaries in Lviv archdiocese are identified. [ABSTRACT FROM AUTHOR]

On August 24, 1968, Paul VI inaugurated the Second General Conference of the Latin American Episcopate. The work sessions were held at the Medellín Seminary between August 26 and September 6. Medellín represents the reception of Gaudium et Spes within the “People of God” ecclesiology of Lumen Gentium and is considered the only example of a continental reception of Vatican II carried out in a collegial and synodal manner. This article exposes the previous debates, the main topics, and the immediate reception. [ABSTRACT FROM AUTHOR]

In post‐Enlightenment England Catholic Bishop John Milner wrote repeatedly about miracles. He defended the continuation of miracles in contrast to Protestant thinkers who believed that miracles had ceased after the apostolic age. Milner held that miracles supported the truth of Catholicism, distinguished it from Protestantism and provided consolation to Catholics. Milner criticised a report in which fellow Catholic Joseph Berington rejected the miraculous nature of events at Ancona, Italy in 1796 where a painting of the Virgin Mary purportedly moved its eyes. Upon becoming a bishop he investigated a cure that occurred at St Winefrid's Holywell and found that the cure was miraculous. Milner participated in the debate over the miracles of Prince Hohenlohe, the wonder‐working German priest, and found in the priest's favour. Given that Protestants for three hundred years had attacked post‐scriptural miracles, and that modern philosophers rejected all miracles, Milner's views appeared to be reactionary. Nevertheless, his views were not immune to historical developments, and he thought of himself as a sharp critic of excessive belief in miracles. Although his views anticipated a revival of miracle piety in English Catholicism, he could not prevent the long‐term decline of the miracle apologetic. [ABSTRACT FROM AUTHOR]

Every year, there are thousands of Vatican-related news stories, and Pope Francis, in particular, has generated non-stop media attention. In this regard, the year 2017 was no different than the previous three years of this pontificate. Amid such a vast quantity of coverage, it can be difficult to pinpoint the truly salient stories, the ones that, in the long run, are going to make a difference for the Church and for culture. In order to sort through the reportage and find our bearings, we decided to ask a veteran reporter to comment on what he considers the most important stories of 2017. Francis X. Rocca has been The Wall Street Journal’s Vatican correspondent since 2015, and before that he was the Rome bureau chief of Catholic News Service, the news agency of the U.S. Conference of Catholic Bishops, for three years. Our conversation took place on 14 December 2017 in Rome. The following transcript has been edited for clarity. [ABSTRACT FROM AUTHOR]

The author reflects on the life of Archbishop Norman Thomas Gilroy, the first Australian-born cardinal of the Roman Catholic Church, after the publication of his biography of Gilroy. Topics covered include contributions of Gilroy to the administration of the Catholic Church in Sydney, New South Wales, how Gilroy addressed church bureaucracy using his status as cardinal, background of writing the biography and Gilroy's public persona and style.

Like many corporations, the Catholic Church in the United States and Ireland has tried to move beyond scandal. In this case, the scandal was the failure of church leaders to protect minors from clergy sexual abuse, particularly in Boston and Dublin. Like corporate leaders, church leaders have faced the challenge of restoring trust after scandal. Influenced by corporate trends toward codes of conduct, the archdioceses of both Boston and Dublin provide codes of conduct, but the differences between them are worth noting. In 2015, the Catholic Church in both the United States and Ireland highlighted the need for a culture of accountability that does not succumb to complacency, and in the United States the bishops have once again been encouraged to learn from business. This paper will demonstrate that the Catholic Church is in dialogue with and learns from codes of conduct and cultural practices in business. At the same time, it will highlight that the Catholic Church must also be attentive to its own mission since a simple adoption of other corporations' practices can be detrimental to sharing the Gospel. The appropriation of codes of conduct and cultural practices from business reflects the church's attentiveness to the signs of the times, and this appropriation needs to be evaluated in the light of the church's mission to share the Gospel with the world. [ABSTRACT FROM AUTHOR]

The article presents the author's views on the interplay of Catholic church in Ireland with the new world of electronic media. Topics discussed include Irish bishops becoming promoters of a digital dimension to the church; virtual pilgrimages and online prayer communities; and opinion that the Internet will not mitigate the current crises in the Irish Catholic church.

The general picture drawn by Michael Marrus and Robert Paxton nearly forty years ago of the Vichy government's state antisemitism has stood the test of time and has been reinforced. If an element of revisionism is called for, it is with respect to the role played by some figures within the Catholic hierarchy, especially Pierre- Marie Gerlier, the cardinal archbishop of Lyon. A still more detailed knowledge of Jewish rescue has been built up, which confirms the special position of Le Chambon and the Plateau Vivarais. And yet recent work also shows more clearly that what happened there was integrally part of a much wider story of rescue. The debate between Jacques Semelin, on the one hand, and Marrus and Paxton, on the other, over whether the fate of the Jews in France in 1940--1944 was shaped more by indifference than by consciously held antisemitism raises questions relating to both the history of Christianity and twentieth-century modernity. [ABSTRACT FROM AUTHOR]

The Holy See has decided to adhere to the Climate Convention and the Paris Agreement. The Holy See's permanent representative to the UN delivered the accession document to the UN Framework Convention on Climate Change. The Holy See also intends to deliver the accession document to the Paris Agreement. The objective of this adherence is to contribute to the response to climate change and support the efforts of all states to cooperate in an effective and adequate response to the challenges posed by climate change. In addition, Catholic bishops from East Africa have gathered to discuss ways to implement Laudato si', Pope Francis' encyclical on environmental care. [Extracted from the article]