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In a period of mass media emergence and renewal of Catholicism after Vatican II, the church initiated into a profound approach to its Social Doctrine on the media. With a theology of communication as a cornerstone, numerous ecclesial documents published during the Papacy of Paul VI explored the implications of the media for society and the internal life of the church. This study aims to analyse the contents on the media addressed in official documents of the Catholic Church during the Pontificate of Paul VI. The conclusions of the research show to what extent communication is a significant issue for public theology and delve into the meaning of the right to information and public opinion, the place of the media in education, the training of communicators and recipients, the importance of the media for the church, and the involvement of Catholics in the media. [ABSTRACT FROM AUTHOR]

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Paul VI is a forgotten, sometimes maligned pope, but his insight and influence are greater than often realized. This article explains his insight and influence by dividing his pontificate into three five-year periods: the first optimistic and prolific, the second pessimistic and uncommunicative, but the third newly hopeful. The first period ends with dissent over the natural-law teaching of Humanae Vitae. The third blooms forth with Evangelii Nuntiandi, where he discovers the necessity of proclaiming Jesus Christ. Popes John Paul II, Benedict, and Francis have each embraced this insight. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Roman College of Holy Mary was established by the founder of Opus Dei in 1953 to provide a better preparation for the women who would undertake tasks of formation and government in a number of different countries. From 1959 and 1962 the College was closed. The reopening took place in Castel Gandolfo in 1963, with a special feature: studies in Pedagogy. This article describes the process of the acquisition of the premises, the vision of the founder of Opus Dei, the evolution and objective of these courses in education, and the meetings of the students and lecturers with Paul VI and John Paul II.

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Priestly formation was always an important issue for Paul VI, therefore, being the head of both Milan and Universal Church, he annually addressed his paternal words to the priests during the Lenten time. His teaching revolves around such topics as: priestly identity, sanctification, service and unity. Priestly identity stems from a living relationship between a priest, the appointed one, and Christ who appoints him and it is pursued in the concrete world’s realities which impose on Christians, especially priests, difficult choices and tasks. Sanctification consists in proclamation of God’s Word and celebration of sacraments, in which God himself acts. However, the first recipient of the sacred rites must be the priest himself. What is more, the priest’s service to man, the Church and the world, must be humble and have its source in love, in imitation of Christ in Cenacle, it should, moreover, be realized in the spirit of the Gospel and be directed at seeking the greater glory of God, never that of one’s own. Priestly unity provides essential assistance in improving the sphere of identity, sanctification and service. Deriving from the Last Supper and from Christ’s prayer, it guarantees fidelity to the chosen way of life, efficacy of pastoral ministry and stable development of the Church.

The following article is one of the voices in the debate about the universality of priestly celibacy. It attempts to track the development of the theological and personalist arguments for celibacy contained in the most significant documents of the Magisterium of the Church. A special emphasis has been put on contemporary texts, issued after the Second Vatican Council. This choice has been caused by two major reasons. First, post-conciliar documents introduce a new quality to the argument of the universality of celibacy. Second, they have a far bigger impact on the discipline of the Church than previous texts.

The 1960s were a key period in the relations between France and the Holy See in a context of internal changes and the redeployment of their presence in the world. The declared desire for understanding was facilitated by the pacification of bilateral relations and the reintegration of Catholicism into the Republic since the 1920s. A Catholic by conviction, General de Gaulle integrated Catholicism, a Roman Catholicism and not a Gallican one, into his representation of the city. Knowledgeable about France and its Church, John XXIII and Paul VI appreciated the country's capacity to lead in international life. The convergences that emerged were real. But they were fraught with ambiguity, and the crises at the end of the decade, both domestically and internationally, in the life of the Church and in political and social life, helped to highlight them.

Copyright of Seminare Learned Investigations / Seminare. Poszukiwania naukowe is the property of Francis de Sales Scientific Society / Towarzystwo Naukowe Franciszka Salezego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Spirit-filled evangelizers is the title of the fifth chapter of Pope Francis’ apostolic exhortation Evangelii Gaudium. The article reflects on the so-called spiritual postulates of evangelization which are found in this part of the Pope’s exhortation. The text of the article is divided in three parts. In the first part, we briefly examine the terms of evangelization and missionary activity of the Church through the historical development of papal thought form Pope Paul VI, through John Paul II and Benedict XVI, to Pope Francis. Along the same lines, in the second part, we examine the idea of evangelization in the thought of Pope Francis through the prism of continuity and novelty regarding his predecessors. The third part of the article brings our main topic, the discourse on the Spirit-filled evangelizers where we select three spiritual postulates of evangelization suggested by Pope Francis: openness to the Holy Spirit, communion with Mary and the conditional-consequential topic of the joy of the fruitful proclamation of the Gospel.

While Pius XII was almost existentially bound up with European thought and with the defence against anti-Christian ideologies, his two successors initiated a tentative of opening of the “Western European citadel” towards a dialogue with the outer world. John Paul II relaunched a new evangelisation instead of compromises with secularism and Marxism, but maintained a fundamental European optimism, whereas Benedict XVI did not hesitate to admit that the European culture, transformed into a laicist utopia which substitutes God by the obstinate self-will of man, could disappear, too.

The author, starting from the statements contained in the two conciliar decrees Unitatis redintegratio and Christus Dominus on the desired reform of the Roman curia, in the broader context of the reform of the Church, examines the constitutions approved by st. Paul VI and st. John Paul II, Regimini Ecclesiae Universae and Pastor Bonus. It highlights the novelties that are contained and the theological-juridical principles that inspired them. More widely, the article presents the path taken by pope Francis, a few months after his election as roman pontiff, for the reform of Pastor Bonus. The article examines some of the holy father's discourses, the legislative provisions issued by him on the matter and the press releases issued at the conclusion of the periodic meetings of the Council of cardinals, the guiding criteria of the reform under way and above all the steps already taken and the changes now underway are presented. [ABSTRACT FROM AUTHOR]

The article discusses Pope Paul VI’s encyclicals Eccelsiam suam and Humanae vitae and their relevance for the Church teaching on moral principles concerning procreation, marital love and human sexuality. Pope Paul VI expressed his opposition to the corruption of morality and his words resonate with striking prophetic relevance. The Pope called for conversion and opening to Christ again by showing to the confused generation the joy of Christianity and Christ as the true source of happiness. His pontificate teaches us fidelity to the Gospel and to traditional Church teaching by reminding man’s call to holiness.

Copyright of Seminare Learned Investigations / Seminare. Poszukiwania naukowe is the property of Francis de Sales Scientific Society / Towarzystwo Naukowe Franciszka Salezego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article traces the development of Catholic treatments of integral human development from Paul VI's Populorum Progressio to the writings of Pope Francis on accompaniment. The author argues that community organizing is an important avenue for promoting the political dimension of accompaniment as understood in the teaching of Pope Francis. [ABSTRACT FROM AUTHOR]

The present study highlights the historical relationship between Paul VI and the «Auxilium», Pontifical Faculty of Educational Sciences based in Rome during the process of transformation from an International Higher Institute of Education and Religious Sciences (created in 1954) to a Pontifical Ecclesiastical Faculty, run by women. The figure of Paul VI emerges as a significant supporter of this transformation. Finally, the article recalls the Identity and Mission of the «Auxilium » Faculty: To be and work for the integral education of the person, in perfect harmony with Paul VI and with the Magisterium of the Church. [ABSTRACT FROM AUTHOR]

This article investigates the contribution of Giovanni Battista Montini, during the years of fascism, to the training of those destined to take a leading political role after World War II. In light of recent historiography some prejudices toward his figure and his intellectual bent are refuted. The years from his youth in Brescia to his commitment as Substitute of the Secretariat of State are summarized, including the objectives and principles that inspired his pedagogy for the future Catholic ruling class, and the role that he played in guiding the choices of committed Catholics in politics during the phase of democratic rebirth. [ABSTRACT FROM AUTHOR]

This composition, starting from the reading of Domenico Paoletti's book, Paul VI, Witness of Love... Reality and Prophecy, contains some considerations on Christian witness in the contemporary world. The category of witness is an important key to interpreting the path of renewal and conversion of churches. Through the magisterium of Paul VI and Pope Francis a new lexicon of ecclesial witness can be conceived. Fundamental in this regard are the categories of the body, people and laboratory. [ABSTRACT FROM AUTHOR]

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines how Edith Stein’s philosophical and theological anthropology is foundational to the “new feminism” that both Paul VI and John Paul II called for in the wake of the Second Vatican Council. In particular, this article shows how Stein helps to respond to Simone de Beauvoir’s argument that taking women’s biology into consideration leads to essentialism with political implications. This article outlines main themes in the new feminism, and gives a brief overview of the ideas about the “hour of woman” and the “feminine genius” pronounced by popes Paul VI and John Paul II. This article then describes and analyzes Stein’s psycho-physical theory of the human person. Finally, this article considers the importance of Stein’s thought for feminist theology, with brief application to the issue of the ordination of women to the priesthood.

Il saggio ricostruisce il processo di elaborazione dell’istruzione pastorale Communio et Progressio, promulgata da Paolo VI il 23 maggio 1971. Il documento si connette strettamente al decreto conciliare Inter Mirifica sugli strumenti di comunicazione sociale, dato che la sua origine si deve a una precisa disposizione dei padri conciliari espressa nel decreto al n. 23. Attingendo principalmente alla documentazione inedita raccolta presso l’Archivio del Pontificio Consiglio per le Comunicazioni Sociali, si dà conto dell’articolato percorso redazionale durato sette anni durante i quali le varie componenti ecclesiastiche operarono quell’effettiva opera di discernimento sul fenomeno complessivo della comunicazione che il Concilio non era stato in grado di condurre. This article reconstructs the elaboration of the pastoral instruction “Communio et Progressio”, disseminated on 23 May 1971 by Paul VI. The document is closely connected to the conciliary decree “Inter Mirifica”, on the instruments of social communication, given that its origin is owed to a specific arrangement from the Council fathers which is expressed in Decree n. 23. Drawing principally from the unpublished documentation preserved in the Archive of the Papal Council for Social Communications, it accounts for the complex editorial process that lasted seven years. During this time, the various ecclesiastical bodies carried out an effective and comprehensive evaluation of the communications that the Council had been unable to manage

The purposed of this paper is to show the relationships that connect Mary with the Persons of the Holy Trinity, i.e. with the Father, the Son and the Holy Spirit, based on the teaching of Chapter VIII of Lumen gentium, the post-conciliar teaching of the Church and the contribution of theologians. Mary is depicted there as the Daughter of God the Father, Mather of the Son of God and the Bride of the Holy Spirit. Following the teaching of the Council, the mystery of the Incarnation of the Son of God was chosen as a starting point to show Mary in relation to the Triune God because it is the moment in which the full revelation of the Trinitarian mystery happened for the first time in the history of Salvation.

This article considers what has transpired in the Catholic Church on the issue of contraception in the fifty years since the encyclical Humanae Vitae in 1968. The author argues that today there are sufficient reasons to support a consideration of change in the teaching. Without such a consideration that works toward development or change in this teaching, the church risks continuing loss of credibility and will not be able to address honestly other important contemporary issues. [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

On Easter Sunday in 1967, Pope Paul VI announced to the world the publication of "Populorum progression", his encyclical on the topic of "the development of peoples" and that the economy of the world should serve mankind and not just a few. It is one of the most well-known documents of the Church of the Twentieth century and, along with the "Rerum novarum" of Pope Leo XIII (1891), enjoys the singular privilege of being celebrated by two other encyclicals promulgated afterwards on its anniversary. Nonetheless, the popularity of the document has often prevented a proper scrutiny of the work. In fact, a closer analysis highlights scientific inadequacies, oversights, and an inability to go beyond trite stereotypes. This article intends to probe the ideological approach of the encyclical and the unwarranted bias of the Social Doctrine of the Catholic Church towards capitalism and free market more generally. [ABSTRACT FROM AUTHOR]

The article deals with the dialogical directedness of the Church that has been especially set at the Second Vatican Council. Within the wide spectrum of living and promoting dialogue in the Church after the Second Vatican Council, a special place belongs to the popes. From Paul VI to John Paul II, they have, each in his own way, led the Church in its openness towards all people. For Paul VI dialogue is one of the important factors of renewal of the Church, set at the Second Vatican Council. This makes dialogue a reality that concerns the very nature of the Church. John Paul II continues and, with his personality, deepens the dialogical turn set by the Council. He did this through various pastoral initiatives, many concrete gestures, through documents and messages. For him dialogue and faith are mutually directed to each other. The issue of dialogue concerns the very structure of the human being: the response to the Revelation is not given only through the relation to God, but also through the relation to other people. For Pope Benedict dialogue is also a reality that is immanent to Christian faith. His understanding of dialogue needs to be investigated starting from the concept of the person, which is different than the concept of the individual, and which always implies the relation, dialogue. The ability of Christian faith to communicate itself to others is manifested through dialogue. Pope Benedict's special contribution consists in the fact that he situated the issue of dialogue within the issue of discovery of Christian identity and the principle of truth as a presupposition of dialogue. Since he was convinced of the»religious dimension of culture«, dialogue between cultures was an important theme for him. The short pontificate of Pope Francis has showed until now liveliness of thoughts and gestures. Christianity is joy and joy is always»renewed and shared with others«, as the title of Evangelii gaudium suggests. Francis is looking for dialogue as a revelation of mercy and as a way of serving the world. [ABSTRACT FROM AUTHOR]

Paul VI was the first reigning pope to travel via airplane. On one such trip, he addressed the UN General Assembly, emphatically declaring "War never again! Never again war!" During the same period, Paul VI also saw the Second Vatican Council through to its completion. Vatican II produced an articulation of substantive peace in one of its final documents, Gaudium et Spes. This article employs an analytical yardstick through reading Gaudium et Spes in conversation with a Peace and Conflict Studies perspective, as a means to assess Paul VI's peacemaking efforts on the levels of insight and action. Specifically, this article addresses Paul VI's diplomatic initiatives, ecumenical outreach, and his contributions to Catholic Social Teaching, inclusive of the establishment of the annual World Day for Peace Messages. One of those messages is the source of what is his most repeated social teaching: "if you want peace, work for justice." [ABSTRACT FROM AUTHOR]

Vatican II's documents Gaudium et Spes and Ad gentes reveal two interrelated dialogues: a dialogue between Church and other religious traditions, and a more general dialogue between faith and particular societies. The theme takes its cue form Paul VI's first encyclical, Ecclesiam Suam (1964) and, in the last fifty years, has flowered into a rich body of teaching expressed in various documents. It became central to the teaching of John Paul II with his passionate concern for the dignity of the human person. Benedict XVI in a series of speeches delivered both before and after becoming Pope introduced a note of caution to such cultural dialogue. While accepting that he offered an impressive case against the positivism, which he considered to be undermining contemporary culture, we should be hesitant in following his more cautious approach. [ABSTRACT FROM AUTHOR]

Blessed Paul VI’s great encyclical Sacerdotalis caelibatus (24-VI-1967) celebrates its fiftieth anniversary. This article attempts to analyze the text. It considers, first of all, the doctrinal foundations of the ministerial celibacy (its profound theological roots) as they are proposed by the encyclical. Subsequently, the article covers two pastoral aspects, namely, a) the need to impart an adequate formation, in which both the gift of ministerial celibacy and the permanent commitment assumed upon its reception could have an assured place, to candidates for the priesthood; and b) the inseparability between the priest’s chaste life, willingly and wholly offered at the service of God and of the salvation of the mankind, and works of charity. [ABSTRACT FROM AUTHOR]

The official opening of the Tantur Ecumenical Institute for Advanced Theological Studies of Jerusalem (1972) was the fulfilment of the ecumenical dream of Paul VI, that the pope dreamed during Vatican Council II and his pilgrimage to the Holy Land in 1964 and built in a decade thanks to men and institutions working for Christian unity in the Sixties and the Seventies. The article aims to shed light on the history of the aforementioned Institute, examining published as well as unpublished sources coming from Jerusalem (Tantur Ecumenical Institute archive), Geneva (World Council of Churches archive), Milan (Carlo Colombo archive), Basel (Oscar Cullmann Archive), Bologna (Pierre Duprey Archive) and Montserrat (Monastery Archive). [ABSTRACT FROM AUTHOR]

Paul VI is the key pontiff in understanding the modern Roman Catholic Church. He presided over virtually all of the Second Vatican Council and in his wider ministry set out the key themes which the Church needed to address in the last quarter of the twentieth century and beyond. [ABSTRACT FROM AUTHOR]

Last year marked the 750th anniversary of the birth of Dante Alighieri (1265-1321), the Florentine poet. As our culture becomes more distant from the coherent, religiously informed world view that produced it, interest in Dante's Divine Comedy continues to grow, especially in the English-speaking world. This essay argues that the source of this interest is not just awe at Dante's remarkable summa of medieval culture, but the fact that his Comedy touches something peculiar to the modern condition. The adjective "Divina", added after Dante's death, might suggest an unearthly meditation on the other world. In fact, Dante is most interested in the human condition. The essay explores the notion of "religious sense", coined by Pope Paul VI, developed by Luigi Giussani and a leitmotiv in papal writing up to the present, as the key to the relevance of this medieval masterpiece to our modern search for meaning. [ABSTRACT FROM AUTHOR]

Th e study deals with a resumption of diplomatic relations of the Holy See and Czechoslovakia at the turn of the 1950s and 60s. At the same time, it follows a development and transformation of Czechoslovak-Vatican negotiations in the fi rst half of the sixties. It reveals how much the Communist regime left its anti-ecclesiastical attitude from the fi ft ies and focuses on obligingness, formally manifested by the regime, which was naturally in harmony with ideas of the Soviet Union that connected improvement of diplomatic relations with a propaganda of the Communist ideology in the international forum and intellectual circles in Europe. It shows that those expectations were connected with the personality of Pope John XXIII because the pontificate of new Pope Paul VI gave the church self-confidence, which was noticeable also in new "courage" of the Holy See during Czechoslovak- -Vatican negotiations. Th e worries of the Soviet Union and also of the Czechoslovak party soon prevailed so that Prague advanced more one-sided advantages and systematically broke off negotiations. Nevertheless, though Czechoslovak-Vatican negotiations from years 1963-1965 did not contribute to better diplomatic relations of both countries, the Holy See managed to better penetrate the religious situation in Czechoslovakia and to achieve many tiny concessions concerning the Communist regime. Despite the fact that the actual negotiations terminated unsuccessfully, they provided a platform for a discussion of both sides which resulted in the acceptance of the agreement of the Holy See and the Czechoslovak government in December 1972. Nevertheless, Czechoslovak-Vatican negotiations from years 1963-1965 represent a worthful view on the important turning point in diplomatic relations as well as church history during the second half of the 20th century. [ABSTRACT FROM AUTHOR]

This article reviews the Apostolic Letter of Pope Paul VI, Lumen Ecclesiae, and underscores its importance notwithstanding the limited impact that it had in renewing Thomism in the direction of a "living Thomism" through the overcoming of a "fundamentalist" Thomism. Specifically, the Letter promotes the emergence of a wider consideration of the historical-doctrinal context of the works of St. Thomas, and it invites an interpretation of the texts rather than the commentaries written about them, while it also stresses the importance of philosophical realism and of the Thomistic conception of the relationship between nature and grace. [ABSTRACT FROM AUTHOR]