Zeitschriftenartikel: „Joseph of the Sacred Heart“

1

Palazón Mayoral, María Rosa. „Corazón de la oscuridad“. Interpretatio. Revista de Hermenéutica, Nr. 6-1 (09.03.2021): 177–88. http://dx.doi.org/10.19130/iifl.it.2021.6.1.24871.

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“Corazón de la oscuridad” [Heart of Darkness] takes up a title by Joseph Conrad; here darkness equals evil. It admits the polysemy of the word evil, which bounces back on its opposite good. In ancient philosophy, God was the Highest good, Christian religion left an imprint of this faith even in individuals who do not consider themselves religious. Even if we are not aware of it, many of the imprints that we carry inside ourselves (in the other self) move the affects. We must discover the manifested motive; then we discover the twinning character of the sacred, explicit in the patron saint festivities. Ancient rituals, however terrible we may judge them, lead to sociability as a symbol, and can become a manifestation of good and justice.

2

Neven, Ann, und Patricia Thompson. „The educational mission of the Sisters of Saint Joseph of the Sacred Heart in Aotearoa New Zealand: 1880s to 2010“. International Studies in Catholic Education 3, Nr. 2 (Oktober 2011): 170–83. http://dx.doi.org/10.1080/19422539.2011.603604.

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3

Green, Steven J. „Collapsing Authority and ‘Arachnean’ Gods in Ovid's Baucis and Philemon (Met. 8.611-724)“. Ramus 32, Nr. 1 (2003): 39–56. http://dx.doi.org/10.1017/s0048671x00001284.

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Among the many delightful stories woven into Ovid's Metamorphoses, the tale of Baucis and Philemon in Book 8—not found before Ovid—has long proven a favourite with many readers. Narrated by the elderly Lelex, the story goes that Jupiter and Mercury are wandering on earth from door to door in need of shelter; they are received by a pious old couple, Baucis and Philemon, who entertain them with their utmost hospitality; the gods later reveal themselves, punish the inhospitable neighbourhood and reward the pious couple with everlasting life by turning them into sacred trees. This popular story has been the subject of at least two lighthearted operas, by Joseph Haydn (18th century) and Charles-François Gounod (19th century); both Rubens (c.1620) and Rembrandt (1658) have depicted scenes from the story on canvas; elegant poetic translations have been written by John Dryden (1693) and Jonathan Swift (1709). It is not difficult to understand why this story has provided particular enjoyment for the reader. In a poem which too often presents the gods as indifferent to justice and indulgent in their basest desires, here is a story which celebrates the proper relationship between divine and mortal, and pulls on moral, almost Christian heart-strings. Many might agree with G. Karl Galinsky's observation that the story has the effect of ‘radiating so obviously the sort of kindly warmth which some of Ovid's readers would like to find in more of [Ovid's] myths and, one suspects, in their daily lives.’

4

DALGARNO, SCOTT. „SACRED HEART“. Yale Review 100, Nr. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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5

DALGARNO, SCOTT. „SACRED HEART“. Yale Review 100, Nr. 2 (03.03.2012): 102–3. http://dx.doi.org/10.1111/j.1467-9736.2012.00798.x.

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6

Shelleda, Leah. „Behind the Sacred Heart“. Psychological Perspectives 53, Nr. 1 (26.02.2010): 122–23. http://dx.doi.org/10.1080/00332920903306692.

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7

Parry, Keith. „Joseph Smith and the Clash of Sacred Cultures“. Dialogue: A Journal of Mormon Thought 18, Nr. 4 (01.12.1985): 65–80. http://dx.doi.org/10.2307/45225401.

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8

Kneebone, Emily. „Dilemmas of the Diaspora: The Esther Narrative in Josephus Antiquities 11.184-296“. Ramus 36, Nr. 1 (2007): 51–77. http://dx.doi.org/10.1017/s0048671x00000795.

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Esther is the only book of the Hebrew Old Testament never to allude to God, and to refer to neither the Covenant, the sacred institutions of Israel, nor to Jewish religious practice. The book has long engendered a fascinated revulsion in many of its readers, not only for its notable lack (or writing-out?) of God, but also for its overt celebration of genocide and the dubious moral qualities of its protagonists. Luther famously wanted the book excised from the Christian canon altogether, and the nineteenth-century biblical scholar Heinrich Ewald declared that the story of Esther ‘knows nothing of high and pure truths’, and that on coming to it from the rest of the Old Testament ‘we fall, as it were, from heaven to earth’. Humphreys terms Esther one of the ‘most exclusive and nationalistic units within the Bible’, and for Anderson, writing in the aftermath of the Second World War, the tale resonates horribly with twentieth-century history and ‘unveils the dark passions of the human heart: envy, hatred, fear, anger, vindictiveness, pride, all of which are fused into an intense nationalism’.Rabbi Simeon ben Lakish, on the other hand, placed the Book of Esther on a par even with the Torah, a sentiment echoed, centuries later, by Maimonides, who famously declared that when the Prophets and Hagiographa pass away, only Esther and the Law would remain. And this triumphant assertion of the scroll's worth is reminiscent of the attitude of Josephus, who specifically includes Esther in his list of the twenty-two Jewish records, and who devotes the extensive central section of AJ 11 to the Esther pericope. The dating, both relative and absolute, of the texts of Esther has been fiercely disputed, and need not concern us here; it should suffice to note that two extant Greek translations, or rather adaptations, of the Book of Esther—the Septuagint (LXX) and the highly variant Alpha Text (AT)—offer countless minor variations on the Hebrew Masoretic Text (MT), and insert six extended passages into the narrative.

9

Maddox, Marjorie. „The Sacred Heart of Jesus“. Christianity & Literature 46, Nr. 1 (Dezember 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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10

Meyer, Birgit. „The Sacred Heart of Jesus“. Material Religion 13, Nr. 2 (03.04.2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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11

Hanus, Deborah. „The Sacred Heart of Matter“. Theology Today 57, Nr. 1 (April 2000): 105. http://dx.doi.org/10.1177/004057360005700112.

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12

Egginton, William. „The Sacred Heart of Dissent“. CR: The New Centennial Review 2, Nr. 3 (2002): 109–38. http://dx.doi.org/10.1353/ncr.2002.0046.

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13

Hallock, Geoffrey G. „The Sacred Heart Bilobed Flap“. Plastic and Reconstructive Surgery 136, Nr. 2 (August 2015): 286e—288e. http://dx.doi.org/10.1097/prs.0000000000001458.

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14

MacMichael, Brian W. „Sacred Treasure: Understanding Catholic Liturgical Music by Joseph P. Swain“. Antiphon: A Journal for Liturgical Renewal 17, Nr. 2 (2013): 195–98. http://dx.doi.org/10.1353/atp.2013.0016.

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15

Ulrickson, Maria Cecilia. „The Sacred Heart of Early Haiti“. Catholic Historical Review 106, Nr. 4 (2020): 595–624. http://dx.doi.org/10.1353/cat.2020.0057.

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16

Höpfl, Heather. „Sacred Heart: a comment on the heart of management“. Culture and Organization 14, Nr. 3 (September 2008): 225–40. http://dx.doi.org/10.1080/14759550802270650.

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17

Morgan, David. „The Visual Piety of the Sacred Heart“. Material Religion 13, Nr. 2 (03.04.2017): 233–36. http://dx.doi.org/10.1080/17432200.2017.1302127.

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18

Collins, William P. „Sacred Mythology and the Bahá’í Faith“. Journal of Baha’i Studies 2, Nr. 4 (1990): 1–15. http://dx.doi.org/10.31581/jbs-2.4.1(1990).

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Myths are metaphors that convey truth about the indescribable through powerful images and experiences. The mythological models synthesized by Joseph Campbell, such as the monomyth with its attendant metaphysical. cosmological, sociological, and psychological purposes, underscore the fundamental unity of human spiritual experience. The Bahá’í Faith employs three significant spiritual verities to fulfil the purposes of myth and to open for all Bahá’í the full depth and range of the world’s mythologies: The unknowable nature of the Ultimate Mystery; the relativity of religious/mythological truth; and the necessity of science and investigation of reality. The Bahá’í Faith also possesses a sacred drama—history as myth—from which the Bahá’í community takes its signposts for individual and collective development. All of these aspects of Bahá’í mythology are the basis for a coherent mythological landscape through which each human being must travel. The mythological universe created by Bahá’u’lláh frees the soul to experience and understand all mythologies, to explore and be awed by the physical universe understood by science and reason, and to undertake the universal adventure through which all may become fully human.

19

Mocydlarz, Włodzimierz. „Wkład kapłanów zakonnych w kształtowanie się liturgicznego kultu Serca Jezusa“. Ruch Biblijny i Liturgiczny 63, Nr. 3 (30.09.2010): 213. http://dx.doi.org/10.21906/rbl.173.

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Contribution by many religious priests (Benedictines, Cistercians, Dominicans, Franciscans and Jesuits) to the devotion of Sacred Heart has improved its theological roots. The article lists priests who conducted the study of Biblical and patristic sources of the cult of Sacred Heart. Their prayer, meditation and contemplation deepened the truth of the Gospel and Tradition. The worship of Sacred Heart is rooted in the Word of God and in it’s Patristic interpretation, but it’s theological development and the intervention of God through Marguerite Marie Alacoque brought to the approval of the cult by the Church.

20

Napolitano, Valentina. „The Sacred Heart and the Religious in Movement“. Material Religion 13, Nr. 2 (03.04.2017): 237–39. http://dx.doi.org/10.1080/17432200.2017.1302128.

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21

Elfman, Lois. „Sacred Heart Establishes Programs to Reenvision Urban Education“. Women in Higher Education 29, Nr. 2 (28.01.2020): 9–15. http://dx.doi.org/10.1002/whe.20810.

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22

Fitzgerald, Michael. „New Light on Black Elk and The Sacred Pipe“. American Indian Culture and Research Journal 41, Nr. 4 (01.07.2017): 71–91. http://dx.doi.org/10.17953/aicrj.41.4.fitzgerald.

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This article provides new information that will oblige scholars to reassess the legacy of Black Elk (1863–1950), including excerpts from recently discovered unpublished letters written by Joseph Epes Brown while he was living with the Lakota holy man (1947–49). The author provides insights into Brown's personal philosophy and a clearer context for the editorial role he played in recording The Sacred Pipe: Black Elk's Account of the Seven Rites of the Oglala Sioux. Brown's letters also help to illuminate Black Elk's role in attempting to restore the sacred “religion of the Pipe” among the Sioux and to clarify controversies that include Black Elk's dual participation in Catholicism.

23

Pattwell, Niamh. „Sacred Text – Sacred Space: Architectural, Spiritual and Literary Convergences in England and Wales (ed. by Joseph Sterrett and Peter Thomas)“. Mediaeval Journal 4, Nr. 2 (Juli 2014): 143–45. http://dx.doi.org/10.1484/j.tmj.5.103249.

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24

Rolph, Daniel N. „Prophets, Kings, and Swords: The Sword of Laban and Its Possible Pre-Laban Origin“. Journal of Book of Mormon Studies (1992-2007) 2, Nr. 1 (01.04.1993): 73–79. http://dx.doi.org/10.2307/44758638.

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Abstract The sword of Laban plays a prominent role in the Book of Mormon narrative as a Nephite national treasure. Scholarly analysis of this regal heirloom has primarily concentrated upon its physical construction in relation to ancient Near Eastern metallurgical technology. However, when examined within the cultural milieu of the ancient world, along with data from Church history, the scriptures, and Jewish tradition, the sword of Laban takes on new significance. Though the Book of Mormon reveals that the sword of Laban served as an ancestral and hereditary sword of the ancient Nephite prophets, evidence suggests that the weapon may have been the birthright sword of biblical tradition, a sacred heirloom that may have been wielded by the patriarchs up until the time of Joseph of Egypt. Laban, being a descendant of Joseph, inherited the birthright sword and the plates of brass, both treasures eventually coming into the possession of Nephi, who was both a prophet and a descendant of Joseph, as was Joseph Smith, Jr.

25

Assunção, Rudy Albino de, Filipe Gonçalves Macêdo und Rodrigo Rêmulo Leite Pereira. „A VOZ DA CRIAÇÃO: OS INSTRUMENTOS MUSICAIS COMO EXPRESSÃO DA LITURGIA CÓSMICA EM JOSEPH RATZINGER/BENTO XVI“. Coletânea 20, Nr. 39 (20.06.2021): 235–58. http://dx.doi.org/10.31607/coletanea-v20i39-2021-12.

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Joseph Ratzinger developed a liturgical theology that encompasses the historical dimension of worship, its rootedness in salvation history, and, of course, its eschatological dimension. But he did not fail to show that Christian liturgy encompasses matter and corporeality. In this article, therefore, an approach to Ratzinger’s theology of sacred music is sought to highlight the cosmic character of the liturgical celebration, exemplified by the use of instruments in it. That is, the various musical instruments – especially the organ – represent and exemplify how sacred music is connected to the logic of the Incarnation – to the fact that the Logos became incarnate and, in the resurrection, assumed and transformed matter – and, with nature, they participate in the praise that the whole Church intones in its celebrations.

26

Zalewski, Cezary. „A Tragic Venus. Idolatry, Desire and Suffering in “The Planter of Malata” by Joseph Conrad“. Yearbook of Conrad Studies 14 (2021): 109–22. http://dx.doi.org/10.4467/20843941yc.19.006.13232.

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The article is devoted to the analysis of the modern experience of love, to which the entire narrative of the Planter of Malata has been devoted. The modern approach to the subject will be understood here as the penetration of the sacred sphere into the domain of the profane. Thanks to this mechanism, it becomes possible to create the expression of an indirect, confused, quasi-sacred experience. Conrad’s protagonist thus sees a woman in terms of “sanctity,” which will be interpreted in terms of “modern idolatry” (J.-L. Marion), eliminating any distance between the worshiper and the object of worship. The main scope of the analyses will concern the consequences that result from the starting point established in this way. Conrad’s text confirms the assumption that “pain is a sign and a means of contact with the divine” (D. Morris), but at the same time indicates many levels at which this process takes place.

27

Mahzuna Shavkatovna, Shoyimqulova. „Setting in Joseph Conrad’s “Heart of Darkness”“. International Journal on Integrated Education 2, Nr. 6 (09.12.2019): 28–30. http://dx.doi.org/10.31149/ijie.v2i6.192.

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“Heart of Darkness” is a crucial work in the development of modem literature, as it establishes the main theme of twentieth-century writing: fear and disillusion about the western man’s place in the world and the values by which he lives. Joseph Conrad witnessed the violence and hypocrisy of colonizing culture travelling up the Congo and revealed his experience in his novel what he calls the “Heart of Darkness”, the book is an authentic material. The setting of Conrad's “Heart of Darkness” is extremely essential to the story. The setting affects the mood, the characterization and the plot development. The setting allows for more realistic plot development, and as a result, more credible characters.

28

Nivens, Susan. „Joseph Kam: Moravian Heart in Reformed Clothing“. International Bulletin of Missionary Research 35, Nr. 3 (Juli 2011): 164–68. http://dx.doi.org/10.1177/239693931103500312.

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29

Jacobsen, David Schnasa. „Joseph Evans, The Art of Eloquence: The Sacred Rhetoric of Gardner C. Taylor“. Homiletic 45, Nr. 2 (02.12.2020): 97–98. http://dx.doi.org/10.15695/hmltc.v45i2.5017.

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30

Steele, Alexander. „Sacred Space, Secular Time: Sundown and the Indigenous Modernism of John Joseph Mathews“. Modernism/modernity 28, Nr. 2 (2021): 229–50. http://dx.doi.org/10.1353/mod.2021.0019.

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31

Jackson, Kent P. „Joseph Smith and the Bible“. Scottish Journal of Theology 63, Nr. 1 (24.12.2009): 24–40. http://dx.doi.org/10.1017/s0036930609990202.

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AbstractWith regard to sacred books, Joseph Smith, the founder of Mormonism (1805 – 1844), is best known for his publication of the Book of Mormon, as a history comparable to the Bible, and for other texts he put forth as divine revelations. These volumes established the unique beliefs of Mormonism and set it apart from other religions. What is less well known and often overlooked by historians is the fact that virtually every aspect of Joseph Smith's career involved the Bible, which was central to his theology and to the religious system that he established – but always in ways unique to him. Priesthoods of Aaron and Melchizedek, the building of temples and the establishment of communities in promised lands are all themes for which he invoked biblical precedents. He also produced, but never published in his lifetime, a revision of the Bible itself, the result of three years of adding to and editing the text. In addition, as he taught doctrine in his correspondence, newspaper editorials and sermons, he drew his texts and illustrations from the Bible and virtually never from the Book of Mormon or his own revelations. This article explores the role of the Bible in each of these enterprises and examines the ways Joseph Smith used it in the establishment of Mormon beliefs. The article proposes that, in his extensive use of the Bible, he was making a statement regarding his prophetic authority and his relationship to prophets and scriptures of the past.

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Ziółkowska-Kurczuk, Natasza. „Fortunata – współczesna przypowieść“. Humaniora. Czasopismo Internetowe 40, Nr. 4 (30.12.2022): 107–20. http://dx.doi.org/10.14746/h.2022.4.5.

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The article analyzes the Fortunata movie (directed by P. Banasiak) in the context of religious cinema and the parabola genre. The heroine undergoes an internal transformation and approaches from the profane sphere to sacred. Her story has a metaphorical and parabolic meaning. The compactness analysis was used as the basic research method. The narrative structure of the movie was juxtaposed with the script of Joseph Cappell.

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Sianturi, Ian Jovi, Antonius Denny Firmanto und Nanik Wijiyati Aluwesia. „SEMANGAT AGGIORNAMENTO DAN MISI DALAM DEVOSI HATI KUDUS YESUS MENURUT ARNOLDUS JANSSEN“. JPAK: Jurnal Pendidikan Agama Katolik 22, Nr. 2 (21.05.2022): 251–68. http://dx.doi.org/10.34150/jpak.v22i2.379.

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The Devotion to the Sacred Heart of Jesus is a spiritual treasure of the Church that can help the growth of people's faith and for the implementation of the work of proclaiming the Gospel for all nations. Arnold Janssen who has an extraordinary missionary spirit introduced the devotion of the Sacred Heart of Jesus to the world. His devotion is not just an adoption from his predecessors but also carries a distinctive spirit, missionary spirit, and openness. In the spirit of the Second Vatican Council, it is called an aggiornamento. This article aims to explore the spirit of renewal and the spirit of missionary work. The method used by the author in this search is a literature study. Through this analysis, the writer finds that the spirit of “aggiornamento” is also present in the devotion of the Sacred Heart according to Arnold Janssen. The contribution from the spirit of spiritual life and motivation introduced by Arnold through the devotion to the Sacred Heart of Jesus is very useful for the preaching and pastoral work of the Church. This devotion introduced by Arnold can also be one of the relevant means of preaching and pastoral of the Church.

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Chapman, Simon. „Media milking of sacred cows: a heart‐stopping tale“. Medical Journal of Australia 175, Nr. 11-12 (Dezember 2001): 629–30. http://dx.doi.org/10.5694/j.1326-5377.2001.tb143755.x.

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35

Sanders, Theresa. „The Sacred Heart and the Church of the Poor“. Journal for Peace and Justice Studies 7, Nr. 1 (1996): 1–12. http://dx.doi.org/10.5840/peacejustice1996711.

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36

Ormerod, Neil, und Christiaan Jacobs-Vandegeer. „Sacred Heart, Beatific Mind: Exploring the Consciousness of Jesus“. Theological Studies 79, Nr. 4 (30.11.2018): 729–44. http://dx.doi.org/10.1177/0040563918801184.

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Traditional Christologies have focused attention on the question of Jesus’ beatific knowing. On the other hand, recent explorations into Spirit Christology raise different questions about his affectivity. Both issues highlight a concern with Jesus’ psychological experience. The present article proposes that both these issues can be fruitfully examined through the lens of the psychological analogy for the Trinity. In particular, Bernard Lonergan’s developments of the analogy drawing as they do on the experience of grace, shed a new and helpful light on the question of Jesus’ knowing and loving. This approach alleviates some of the more problematic aspects of the traditional approach to Jesus’ beatific vision, while also providing a more solid trinitarian basis for Catholic devotion to the Sacred Heart of Jesus.

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Denton, Diana. „Toward a Sacred Discourse: Reconceptualizing the Heart Through Metaphor“. Qualitative Inquiry 11, Nr. 5 (Oktober 2005): 752–70. http://dx.doi.org/10.1177/1077800405275055.

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38

Barnes, Liberty. „Holiday Gifting at a Children’s Hospital: Sacred Ritual, Sacred Space“. Journal of Contemporary Ethnography 48, Nr. 5 (26.12.2018): 591–618. http://dx.doi.org/10.1177/0891241618820110.

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Every Christmas season children’s hospitals in the United States are flooded with gift donations. Businesses, service organizations, and the public deliver carloads of new toys, puzzles, games, books, electronics, sports equipment, art supplies, cosmetics, blankets, and clothing for sick children. The practice is so common and widespread that donors rarely ask whether they may donate, what types of donations are welcome, and when and where they should deliver their donations. Based on ethnographic observations of holiday gifting at University Children’s Hospital, a nationally ranked pediatric hospital on the West Coast, the purpose of this paper is to investigate the implicit cultural beliefs that guide holiday gifting practices. Eschewing the popular rhetoric of American hyper-consumption and hedonism, I use a Durkheimian framework to argue that holiday gifting in children’s hospital is a sacred ritual. The data presented describe the wide-ranging variety of donors—from Boy Scouts to nightclub strippers—who journey to the hospital bearing gifts. Drawing on sacred conceptualizations of childhood and gifting in American culture, I argue that children’s hospitals are more than medico-scientific institutions. They represent sacred unifying spaces and the heart of their local communities where individuals and organizations come to privately and publicly reaffirm their moral commitments to society through holiday gifting.

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Piehler, Paul. „The Rehabilitation of Prophecy: On Dante's Three Beasts“. Florilegium 7, Nr. 1 (Januar 1985): 179–88. http://dx.doi.org/10.3138/flor.7.011.

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Out of the range of learned commentary helpful in the understanding of Dante’s allegory I select, as a not entirely arbitrary starting point, Joseph Mazzeo's wide-ranging exploration of allegorical exegesis, entitled "Allegorical Interpretation and History."'1’ This article, published in 1978, is notable for the unusually clear and firm distinction it draws between allegorical interpretation of texts, normally sacred texts, not actually designed to be read allegorically, and what Mazzeo terms "constructed allegory," that is, "The works of our literary tradition which demand to be understood as allegory rather than simply allowing allegorical interpretation . .(p. 17). After clarifying this essential but all too often obscured distinction, Mazzeo goes on to point out that constructed allegory "should generally be understood as following typological patterns rather than the more abstract and unhistorical patterns of allegorical exegesis.""Typolog-ical" allegory he defines as allegory that "assumes the existence of a central paradigmatic story, of a sacred or near-sacred character, set in the past and assumed to be historical . .(p. 17).

40

Carter, Stephen. „Scared Sacred: How the Horrifying Story of Joseph Smith’s Polygamy Can Help Save Us“. Dialogue: A Journal of Mormon Thought 49, Nr. 3 (01.10.2016): 75–88. http://dx.doi.org/10.5406/dialjmormthou.49.3.0075.

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41

Vest, Jay Hansford C. „Animals of the Soul: Sacred Animals of the Oglala Sioux by Joseph Epes Brown“. Western American Literature 28, Nr. 4 (1994): 381–82. http://dx.doi.org/10.1353/wal.1994.0017.

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42

Brodsky, G. W. Stephen. „Critical Insights: Heart of Darkness by Joseph Conrad“. Polish Review 67, Nr. 2 (01.07.2022): 114–17. http://dx.doi.org/10.5406/23300841.67.2.16.

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43

HAMEED MANA DAIKH. „Narrator’s Reliability in Joseph Conrad’s Heart of Darkness“. journal of the college of basic education 2, SI (15.05.2022): 75–86. http://dx.doi.org/10.35950/cbej.v2isi.5720.

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Most of the time, the major characters in a literary work especially the protagonist is assumed to be, at least, another image of the author. So, the leading character in the novella is another replica of Conrad. He, both in reality and in fiction, plays the main role in the journey to the dark continent and enriches the novella with his rational observations. The journey of 1890 Conrad participated in Congo has transformed him into a distorted, full of wounds, emotionally defeated, and sick. Marlowe was very enthusiastic and attempted to polish the ugly picture of imperialism. Therefore, before the journey, he had clashing views that turned the readers skeptical about Marlow’s story, especially in the first part of the novella. He has come through violence, the danger of nature, the inability to sense reality, and ethical obscurity. Marlow’s unreliability came from his views which are told several times by different characters. He supports the imperialistic and racial views when he called conges primitives. Even some characters in his journey are unnamed during the trip. This will make readers observe that some incidents, tendencies, feelings, and reactions are not authentic and unreliable because of the narrator’s unreliability. Throughout the novella, Marlow’s attitudes stand, and views fluctuate and do not meet the readers’ expectations. This kind of fluctuation creates a sense of uneasiness, which pervades the whole novella and make readers judge that Marlow is an unreliable narrator, who attempts to polish certain ugly images in novellas like Kurtz, Europe, company, and imperialism. Marlow was inconsistent in his narrative and there is no doubt that this inconsistency turns him to be unreliable especially when readers find this discrepancy because it destabilizes readers.

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Kim, Sung Ryol. „Joseph Conrad’s Heart of Darkness: A Modernist Bildungsroman“. NEW STUDIES OF ENGLISH LANGUAGE & LITERATURE 77 (30.11.2020): 271–86. http://dx.doi.org/10.21087/nsell.2020.11.77.271.

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Gayas, Dr Gazala. „ECOLOGICAL IMPERIALISM AND JOSEPH CONRAD’S HEART OF DARKNESS“. Research Journal of English 05, Nr. 02 (2021): 75–79. http://dx.doi.org/10.36993/rjoe.2020.7579.

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Acheraïou, Amar. „Joseph Conrad's Heart of Darkness (review)“. Conradiana 42, Nr. 3 (2010): 85–89. http://dx.doi.org/10.1353/cnd.2010.0021.

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Freemanová, Michaela. „The Works of Joseph and Michael Haydn in Ondřej Horník’s Collection“. Musicalia 9, Nr. 1-2 (20.12.2017): 6–23. http://dx.doi.org/10.1515/muscz-2017-0007.

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Abstract Joseph Haydn (1732-1809) and his brother Michael (1737-1806) were the most popular composers in eighteenth-century Bohemia, and their compositions have been preserved in collections in Prague, among other places. The study deals with Haydniana in the collection of Ondřej Horník (1864-1917) kept at the National Museum - Czech Museum of Music and with sacred works in particular. It notes the performances of compositions by both Haydn brothers given by the Brothers Hospitallers in Kuks, gives concrete examples of changes to instrumentation depending on changing tastes during the period, and touches on cases of doubtful authorship and practical questions concerning the manufacturing and distribution of paper. Among other things, it affirms the importance of Ondřej Horník's activity as a collector.

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Ziemann, Eugeniusz. „Poświęcenie Polski Sercu Pana Jezusa 11 czerwca 2021 roku – i co dalej?“ Sympozjum 25, Nr. 2 (41) (2021): 223–39. http://dx.doi.org/10.4467/25443283sym.21.025.14705.

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Dedication of Poland to the Sacred Heart of Jesus on 11th of June, 2021 and what next? Taking the inspiration from the history of the cult of the Sacred Heart of Jesus, and especially from the private revelations of saint Margaret Mary Alacoque, a number of national bishops conferences dedicated the local churches and whole nations to the Sacred Heart of Jesus. On 11th June, 2021 the Polish bishops conference renewed such act in the difficult situation of the church and the nation, moreover even in the face of weakening devotion to the Sacred Heart of Jesus. Every act of dedication and entitlements is a religious act, which obliges to the fulfilment of the commitments that have been taken. In this context the question arises, and what next? In the form of suggestions few concrete steps have been proposed. Czerpiąc inspirację z historii kultu Serca Jezusa, a zwłaszcza z prywatnych objawień Bożego Serca św. Małgorzacie Marii Alacoque, liczne episkopaty narodowe poświęcały Najświętszemu Sercu Pana Jezusa Kościoły lokalne i narody. 11 czerwca 2021 roku taki akt ponowili polscy biskupi w trudnej sytuacji Kościoła i narodu, a także osłabienia pobożności do Jezusowego Serca. Każdy akt poświęcenia i zawierzenia jest aktem religijnym, który zobowiązuje do realizacji podjętych wobec Boga zobowiązań. W tym kontekście pojawiło się pytanie: I co dalej? W formie sugestii zaproponowano podjęcie stosownych działań.

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Younge, Jewel Sophia. „Found in the Hidden Passages of Sacred Heart in Manhattan“. English Journal 92, Nr. 5 (Mai 2003): 78. http://dx.doi.org/10.2307/3650435.

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O'Donoghue, Thomas A. „The Sacred Heart Mission and Education in Papua 1885–1942“. Journal of Educational Administration and History 25, Nr. 1 (Januar 1993): 58–71. http://dx.doi.org/10.1080/00220620.1993.10807127.

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