Thematische Bibliographien / Saint-Clement (Church)

Auswahl der wissenschaftlichen Literatur zum Thema „Saint-Clement (Church)“

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Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Saint-Clement (Church)"

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Widok, Norbert. „Klemens Rzymski o sukcesji apostolskiej“. Vox Patrum 62 (04.09.2014): 541–50. http://dx.doi.org/10.31743/vp.3601.

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1910. anniversary of the death of Saint Clement of Rome, the third successor of Bishop of Rome, celebrated a few years ago († 101), became an opportunity to remind his teaching, which he left in the Epistle to the Corinthians, written by him. The content of this letter is an important witness of the emerging church or­ganization. That, what was happening in Corinth and, without a doubt, in Rome, is one of the stages of the Church’s history of major importance. The contemporary situation related to the authority prompted the acceptance of the institutional pro­posal based on the Holy Scripture and the practice of the Apostles. Transferring saving mission “from hands to hands”, called apostolic succession, proved to be an extremely important achievement of the early Church to preserve its credibility in the following centuries. Saint Clement of Rome is one of the first witnesses of such message and he is also the author of this essential ecclesiological element. The letter that was sent to the inhabitants of Corinth contains the earliest foundations which, after years, become an essential criterion of Catholicism. The original foundations of theo­logical thinking can be already seen in the teaching of Saint Clement. Many later theologians referred to this doctrine, adding further ecclesiological consequences emerging from it.
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Zivkovic, Milos. „Contributions to the study of the images of hierarchs in the catholicon of Studenica Monastery“. Zbornik radova Vizantoloskog instituta, Nr. 51 (2014): 215–48. http://dx.doi.org/10.2298/zrvi1451215z.

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The paper is devoted to selected images of the saint hierarchs in the Church of the Virgin in Studenica Monastery. The attention is first of all focused on the figures of four bishops who were partially covered by the high iconostasis from the XIX century. These are standing figures of St. Achillius and an unidentified saint, and busts of St. Parthenius and St. Charalambos. In adittion to mentioned, some other figures are also analyzed - three saints named Gregory in the prothesis, St. Cyril of Alexandria in the apse, a bust of St. Clement of Rome on the west wall of the nave, as well as the bust of eponymous saint - probably Clement, bishop of Sardis - on the eastern arch below the dome.
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Láleva, Tania Dimitrova. „Saint Methodius: Life and Canonization“. Studia Ceranea 9 (30.12.2019): 27–37. http://dx.doi.org/10.18778/2084-140x.09.02.

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The article discussed the time and place of the canonization of Methodius and the difference in the treatment he received in the Roman Catholic Church and in the Bulgarian Church. The study highlights the overall distinct treatment of the two brothers while tracing the changes in the attitude to Methodius as opposed to that to Cyril in the first texts written in the Slavonic alphabet, in Bulgaria. Two canons and anonymous stichera from the service on the feast day of Methodius indicate that his disciples played a significant role for establishing the cult of Methodius. In the earlier years, there was a difference – the cult of Methodius was in the process of establishment, while Cyril had already been recognized as a saint whose cult was supported by an established tradition and whose figure had been used to support the holiness of his elder brother, later born to eternal life. The study also determines the time of the beginning of the cult of Methodius in Bulgaria at the end of the 9th and the beginning of the 10th century, after the treatise On the Letters and after the translation of the Nebesa (“Heaven”) by John the Exarch in Old Bulgarian, most likely at the time of Constantine of Preslav and Clement of Ochrid.
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Szentgyörgyi, Rudolf. „A Tihanyi alapítólevél személynevei II.“ Névtani Értesítő 35 (30.12.2013): 157–78. http://dx.doi.org/10.29178/nevtert.2013.12.

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This paper is part of the author’s series of papers presenting and analysing personal names in the Deed of Foundation of Tihany Abbey. In medieval Hungarian sources, three layers of hagionyms (‘saints’ names’) can be discerned: 1. Hagionyms proper. The denotatum of the name is the particular saint. 2. Patrocinies in the strict sense. These are created by metonymic extension of the saint’s name to the church (less frequently, the religious community) of which the saint is the patron. 3. Place names (typically names of settlements) based on patrocinies. Given that these three uses can be traced back to one another, in-between cases can also be found. In the text of the Deed of Foundation of Tihany Abbey, examples of all three types can be attested. Although it is a transitional case as far as its connotation is concerned, I take the following to be a hagionym proper: “sanctę marię sanctique aniani episcopi & confessoris (sc. ecclesia)” – ‘(church dedicated to) the Holy Virgin and St Anianus, bishop and confessor’. The following examples represent patrocinies in the strict sense: “quę simul ad sanctum clementem terminantur”– ‘both (roads) end at St Clement’; “tercia namque sancti mich(a)elis” – ‘the third (lake) belongs to St Michael’; and on the verso of the document: “sanct[ę] marię scilicet & sancti aniani” – ‘(ecclesiastic objects of) the Holy Virgin and St Anianus’. An instance of a settlement name based on a patrociny is the name of Tihany itself. We can observe that both the Deed of Foundation of Tihany Abbey and the medieval practice of writing charters in general use names of the first two types exclusively in Latin (alternatively, Greek), whereas names of settlements based on patrocinies are typically mentioned in Hungarian (or in the relevant vernacular). In this, medieval ecclesiastic and official use of names certainly follows the system of name use of theonyms.
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Borshch, Svitlana. „The “legendary style” in “The comprehensive life of Constantin (Cyril) the Philosopher”“. Synopsis: Text Context Media 26, Nr. 1 (2020): 11–16. http://dx.doi.org/10.28925/2311-259x.2020.1.2.

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The subject of the study is the “legendary style” of one of the most iconic hagiographic text of the IX century “The Comprehensive Life of Constantine (Cyril) the Philosopher”. This Pannonian legend belongs to the texts of Cyril-Methodius cycle and has the description of the re-finding and transportation Saint Clement’s relics by Constantine the Philosopher from Korsun (Chersonesus) to Rome. This episode is an important part of the process of legalizing the translation of the Divine Books to the so-called Church-Slavonic language. The phrase “legendary style” was borrowed from I. Franko’s work “Saint Clement in Korsun” (Lviv, 1902–1905) and has not been explained as a term yet. The purpose and the novelty of our research is to find out how “legendary style” was formed, which techniques were needed to create this concept. The relevance of this study is due to the analyzing sources for the legend as a genre (it was formed on the base of the hagiographical texts such as Jacobus da Varagine’s "The Golden Legend", XIII century). Ideological description of historical events ("tendentious historicity"), disclosure of holiness and using the category of the miraculous were clarified as the technique of “legendary style”, using the cultural-historical method, elements of comparative, structural and phenomenological analysis. Holiness, called by J. Le Goff “the most important value of Christian society”, is a predetermined aspect in “The Comprehensive Life of Constantine (Cyril) the Philosopher” and it connected the saint’s life with the events of the New Testament. The category of the miraculous is considered from the point of mythological view: miracles regulated the universe, restored harmony and established true rules and laws. According to A. Losev, the true Christian miracle occurred when the real person dialectically synthesized with his/her inner ideal at a certain moment. “Tendentious historicity” is observed in the episode about saint relics of Pope Clement I. There are variations in the very process of re-finding the holy remains: locations, heroes and time in some stories are not the same in different texts from the so-called Cyril-Methodius cycle. It gives reasons to consider these texts ideologically involved. It is advisable to include other hagiographic texts to confirm or refute, expand or narrow the “legendary style” as a term in further research.
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Tomelleri, Vittorio Springfield. „On the Theotokia in the Canon for St. Wenceslas“. Slovene 5, Nr. 1 (2016): 7–69. http://dx.doi.org/10.31168/2305-6754.2016.5.1.1.

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The present paper reports on the first results from the investigation of the Church Slavonic canon composed for the Czech saint Wenceslas (Václav, Viacheslav) and preserved in East Slavic manuscripts from the end of the 11th century. Particular attention has been given to the analysis of the Marian hymns (theotokia), whose Greek originals could be detected in all cases but one (the first ode). The Slavonic translation has been thoroughly compared with its Greek original and with other versions taken from different canons. Following the critical edition of each single Slavonic text, a synoptic interlinear version is provided, which allows the immediate identification of common readings, errors, and omissions. The theotokia contained in the canon for Wenceslas show interesting similarities with the textual tradition documented in the Oktoechos and the Common of Saints, the latter being usually associated with Clement of Ohrid; a possible explanation of this fact could be that these texts were not newly translated from Greek, but taken from already existing hymnographic sources. Undoubtedly, much deeper analysis is required in order to disentangle the textual history of these texts; the collected material aims to provide a good starting point for further investigations.
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Brzozowska, Zofia. „Sophia – God’s wisdom. Quality, energy or separate divine person in the theology of the eastern church (to the 15th century)“. Hybris 20, Nr. 1 (30.03.2013): 1–21. http://dx.doi.org/10.18778/1689-4286.20.02.

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The representation of Sophia – personified God’s Wisdom, based on the text of old-testament Sapiental Books, took quite an important place in the spiritual culture of Byzantium. What should be noted is the Empire inhabitants’ striving to identify Wisdom with one of the persons of Trinity. A vast majority of the Church Fathers and later East Christian thinkers inclined towards christological interpretation of Sophian images. The Second Hypostasis – the Word Incarnate, was identified with Sophia by Justin Martyr, Athenagoras of Athens, Clement of Alexandria, Origen, Methodius of Olympus, Eusebius of Caesarea, Cyril of Jerusalem, Athanasius of Alexandria, Gregory of Nazianzus, Gregory of Nyssa, Cyril of Alexandria, Theodoret of Cyrus, Anastasius of Sinai, Patriarch Germanus of Constantinople, St. Theodore of Stoudios, Symeon the Metaphrast, St. Simeon the New Theologian, and Philotheos Kokkinos – author of three extensive educational works devoted to Sapiental metaphors, presented in the Book of Proverbs. Several other apologists preferred to identify God’s Wisdom with the Holy Spirit (Theophilus of Antioch, Irenaeus of Lyons, Paul of Samosata). At the same time in the Byzantine theology emerged a completely abstract interpretation of Sophia, based on the views of Saint Basil the Great, Pseudo-Dionysius the Areopagite and Maximus the Confessor. Its highlight was to be a theory, proposed by Gregory Palamas in the fourteenth century, according to which Sophia should be understood primarily as one of the uncreated energies of God.
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Каширина, Варвара Викторовна. „St. Theophanes the Recluse’ Project to Publish a New Journal “The Apologist”“. Theological Herald, Nr. 2(33) (15.06.2019): 287–99. http://dx.doi.org/10.31802/2500-1450-2019-33-178-184.

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В статье рассматривается проект издания православного журнала «Апологет», предложенный святителем Феофаном в 1861 г. в письме к К. К. Зедергольму (впоследствии иеромонаху Оптиной пустыни Клименту). Святитель Феофан предложил состав редакционной коллегии, основные рубрики журнала, подробно описал методику работы редакционного коллектива. В числе ближайших соратников святителя были А. Д. и К. Д. Ушинские, С. О. Бурачок, В. И. Аскоченский, Н. В. Елагин и др. Проект по изданию журнала получил одобрение прп. Макария Оптинского. Новое издание, призванное защищать православную веру и нравственность, было особенно актуальным в эпоху ослабления цензуры и резкого увеличения периодических изданий либерально-западнического направления. Проект журнала с говорящим названием «Апологет» свидетельствовал об активной позиции святителя Феофана в области церковно-общественной жизни России второй половины XIX в., показывал его постоянную ревность о защите православия, готовность к борьбе с различными сектами и лжеучениями. К сожалению, проект по изданию журнала не был реализован. The article discusses a project publication of an Orthodox journal called “The Apologist”, proposed by St. Theophanes in 1861 in a letter to K. K. Zederholm (later hieromonk of the Optina Hermitage Clement). St. Theophanes suggested members of the editorial board, the main headings of the journal, described in detail the working methods of the editorial team. Among the closest companions of the saint were A. D. and K. D. Ushinsky, S. O. Burachok, V. I. Askochensky, N. V. Elagin, and others. The project of publishing the journal was approved by the St. Macarius of Optina. The new edition, designed to protect the Orthodox faith and morality, was particularly relevant in an era of weaker censorship and a sharp increase in the periodicals of a liberal-Westernist direction. The project of the magazine with the meaningful name “The Apologist” testified to the active position of St. Theophanes in the field of church and public life in Russia in the second half of the 19th century, it showed his unremitting zeal in protecting Orthodoxy, his readiness to fight various sects and false teachings. Unfortunately, the project for the publication of the journal was never realized.
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Wojda, Jacek. „AUX FONDEMENTS DE L’INSTITUTION ECCLÉSIALE: LA POSITION DE SAINT PIERRE PARMI LES APÔTRES (MT 16, 13–20) ET SON RETENTISSEMENT Á L’ÉPOQUE APOSTOLIQUE ET PATRISTIQUE“. Civitas et Lex 9, Nr. 1 (31.03.2016): 91–105. http://dx.doi.org/10.31648/cetl.2298.

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Big activity passed Popes, with the least Francis Bergoglio, is a question about receptiontheir lives and action, especially in times of modern medium broadcasting. Sometimes presentedcontent could be treated as sensation, and their receptiveness deprived of profound historical andtheological meaning. This article depends of beginnings of the Church, when it started to organizeitself, with well known historically-theological arguments. Peter confessed Jesus as the Christ andgot special place among Apostles. His role matures in young Church community, which is escapingfrom Jewish religion.Peter tramps the way from Jerusalem thru Antioch to Rome, confirming his appointing to thefirst among Apostles and to being Rock in the Church. Nascent Rome Church keeps this specialPeter’s succession. Clement, bishop of Rome, shows his prerogatives as a successor of Peter. Later,bishop of Cartagena, Cyprian, confirms special role both Peter and each bishop of Rome amongother bishops. He also was finding appropriate role for each of them. Church institution, basedon Peter and Apostles persists and shows truth of the beginnings and faithfulness to them innowadays papacy.Methodological elements Presented in the introduction let for the lecture of Gospel and patristictexts without positivistic prejudices presented in old literature of the subject.
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Nicolaides, Angelo. „Reflections on the City of Alexandria and the growth of the early Christian faith“. Pharos Journal of Theology 103 (Dezember 2021). http://dx.doi.org/10.46222/pharosjot.10310.

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The city of Alexandria in Egypt was and remains the centre of the Orthodox Patriarchate of Alexandria, and it was one of the major centres of Christianity in the Eastern Roman Empire. St. Mark the Evangelist was the founder of the See, and the Patriarchate's emblem is the Lion of Saint Mark. It was in this city where the Christian faith was vigorously promoted, and in which Hellenic culture flourished. The first theological school of Christendom was stablished which drove catechesis and the study of religious philosophy to new heights. It was greatly supported in its quest by numerous champions of the faith and early Church Fathers such as inter-alia, Pantaenus, Clement, Dionysius, Gregory, Eusebius, Athanasius, Didymus and Origen. Both the Greek Orthodox Church of Alexandria and also the Coptic Church, lay claim to the ancient legacy of Alexandria. By the time of the Arab conquest of Egypt in 641 CE, the city had lost much of its significance. Today the Greek or Eastern Orthodox Patriarchate of Alexandria remains a very important organ the dissemination of Christianity in Africa especially due to its missionary activities. The head bishop of the Patriarchate of Alexandria and all Africa, Theodore II, and his clerics are performing meritorious works on the continent to the glory of God’s Kingdom. This article traces, albeit it in a limited sense, the history of the faith in Alexandria using a desk-top research methodology. In order to trace Alexandria’s historical development and especially its Christian religious focus, existing relevant primary and secondary data considered to be relevant was utilised including research material published in academic articles, books, bibliographic essays, Biblical and Church documents, electronic documents and websites.
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Dissertationen zum Thema "Saint-Clement (Church)"

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Oliver, Willem Hendrik. „Influence of the Catechetical School of Alexandria on the growth and development of Christianity in Africa“. Thesis, 2016. http://hdl.handle.net/10500/22668.

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The aim of the thesis is to determine the influence exerted by the heads of the Catechetical School (Didaskaleion) in Alexandria on the growth and development of Christianity in Africa prior to the Arab invasion in 642 CE in Egypt. The methodological tool used is the Historical Method. Chapter 1 contains a discussion of the founding and development of the city of Alexandria through its Golden Era and until the Arab invasion in 642 CE. This city played an important role in the development of Christianity as it is there that the early Christians (the "followers of Christ's teachings") settled and established their faith. Chapter 2 deals with the founding of the Didaskaleion as an addition to the other big schools/"universities" in the city, for example the Musaion (also called the Museion), the Serapium (also called the Serapeum) and the Sebastion. All the possible heads of the School are discussed in order to get a full picture of the School and her activities during the time. In Chapter 3 all the extant and lost documents written by the heads of the School are discussed to provide insight into the formation of the Theology of the School and the contributions of her various heads. Chapter 4 constitutes the pinnacle of the thesis and depicts the influence of the School on the known parts of Africa – to the west and the south of Alexandria – during the first seven centuries CE (until the Arab invasion in 642). The influence is described at two levels: Influence, where mentioned by a specific writer, is called factual influence and includes personal influence. • Influence that is not mentioned but observed, is called derived influence. As there is ample evidence that the (heads of the) School exerted both factual and derived influence on the people in Africa, the conclusion can be drawn that the School and her heads played a significant role in the growth and development of Christianity in Africa.
Christian Spirituality, Church History and Missiology
D.Th. (Church history)
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Bücher zum Thema "Saint-Clement (Church)"

1

Pothier, Bernard. The continual sacrifice: A history of the origins of Saint Clement Parish, Ottawa, 1968-1998. [Ottawa: Knights of Columbus, Saint Clement Council 11278], 1998.

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Crawford, B. E. The churches dedicated to St. Clement in medieval England: A hagio-geography of the seafarer's saint in 11th century north Europe. [St. Petersburg]: Axiōma, 2008.

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Canadian Corporation for Studies in Religion., Hrsg. The social setting of the ministry as reflected in the writings of Hermas, Clement and Ignatius. Waterloo, Ont: Published for the Canadian Corporation for Studies in Religion/Corporation canadienne des sciences religieuses by Wilfrid Laurier University Press, 2002.

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4

Brightman, F. E. (Frank Edward), 1856-1932, Hrsg. The Christian Platonists of Alexandria: Being the Bampton lectures of the year 1886. Oxford: Clarendon Press, 1990.

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The churches dedicated to St. Clement in medieval England: A hagio-geography of the seafarer's saint in 11th century north Europe. [St. Petersburg]: Axiōma, 2008.

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Clement of Alexandria: A Project of Christian Perfection. Bloomsbury Publishing Plc, 2014.

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Clement of Alexandria: A Project of Christian Perfection. Bloomsbury Publishing Plc, 2008.

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Clement of Alexandria: A Project of Christian Perfection. Bloomsbury Publishing Plc, 2008.

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Hägg, Henny Fiska. Clement of Alexandria and the Beginnings of Christian Apophaticism. Oxford University Press, Incorporated, 2006.

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Ha¨gg, Henny Fiska°. Clement of Alexandria and the Beginnings of Christian Apophaticism. Oxford University Press, Incorporated, 2006.

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Konferenzberichte zum Thema "Saint-Clement (Church)"

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Jaksic, Natasa. „THE MEDIEVAL CHURCH OF SAINT CLEMENT NEAR SPLIT: THE INFLUENCE OF THE DIOCLETIAN'S MAUSOLEUM“. In SGEM 2014 Scientific SubConference on ARTS, PERFORMING ARTS, ARCHITECTURE AND DESIGN. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b41/s15.129.

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Fadeyeva, Lyudmila. „The Church of Saint Clement, the Pope: Sources and the Symbolism of the Image in Russian Folklore“. In 2017 International Conference on Art Studies: Science, Experience, Education (ICASSEE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icassee-17.2018.25.

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