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No. Title ()Title (English translation)Subject Date 1. Ubi primum: General Recommendations for Bishops [1]: 3 December 1740 2. Pro Eximia Tua: Invitation to the Archbishop of Torino to put a stop to the practice done by priests of the commerce of alms from the masses.
In his encyclical Allatae Sunt, promulgated on 26 July 1755, and sent to missionaries working under the direction of the Congregation de propaganda fide, [51] Pope Benedict addressed the numerous problems arising in dealing with the clergy and laity belonging to various eastern rites, particularly the Armenian and Syriac Rites.
List of encyclicals of Pope Benedict XVI; List of encyclicals of Pope Francis This page was last edited on 21 April 2024, at 13:48 (UTC). Text is ...
Vix pervenit is an encyclical, promulgated by Pope Benedict XIV on November 1, 1745, which condemned the practice of charging interest on loans as usury.Because the encyclical was addressed to the bishops of Italy, it is generally not considered ex cathedra.
The encyclical contains almost 16,000 words in 42 paragraphs. The first half is said to have been written by Benedict in German, his mother tongue, in the summer of 2005; the second half is derived from uncompleted writings left by John Paul II. [2] The document was signed by Pope Benedict on Christmas Day, 25 December 2005. [3]
Ad beatissimi Apostolorum is an encyclical of Pope Benedict XV given at St. Peter's, Rome, on the Feast of All Saints on November 1, 1914, in the first year of his pontificate. The first encyclical written by Pope Benedict XV coincided with the beginning of the First World War, which he labelled "the Suicide of Civilized Europe".
Although the term "encyclical" originally simply meant a circulating letter, it acquired a more specific meaning within the context of the Catholic Church. In 1740, Pope Benedict XIV wrote a letter titled Ubi primum, which is generally regarded as the first encyclical. The term is now used almost exclusively for a kind of letter sent out by the ...
In the first chapter, Pope Benedict discusses the genealogies of Jesus of Nazareth as presented in the Gospels of Matthew and Luke, which are very different, but have the same theological and symbolic meaning—placing Jesus in history and recognizing his true origin as a new beginning of world history. [3]