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1
Grozdanov, Cvetan. „O Sv. Konstantinu Kavasili i njegovim portretima u svetlu novih saznanja“. Zbornik radova Vizantoloskog instituta, Nr. 44 (2007): 313–24. http://dx.doi.org/10.2298/zrvi0744313g.
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(francuski) L?auteur de cet article revient a l??tude du personnage de l?archev?que Constantin Cabasilas et de ses portraits dans le cadre de ses nouvelles d?couvertes (ZLU, 2, Novi Sad 1966) et dans la lumi?re des ?tudes d?autres auteurs. Dans cet article, on souligne particuli?rement le fait que la figure de saint Nicolas de Myre appartient au groupe d?hi?rarques peint sur le mur nord de l??glise Sainte-Vierge-Perivleptos a Ohrid, en commun avec saint Clement et saint Constantin Cabasilas, ce qui m?ne a la conclusion que ce groupe n?est pas le seul groupe th?matique de saints d?Ohrid. L?auteur s?attarde a l?inscription portant le nom de Cabasilas grav?e sur le pilier de la galerie de Gregoire de 1313/14 et ?met l?hypoth?se que la m?moire de Cabasilas ?tait ?galement pr?sente dans l?annexe sud de l??glise Sainte-Sophie, r?cemment fouill?e. L?annexe de Sainte-Sophie occupe une surface ?norme, elle a ?t? peinte dans la deuxi?me moitie du 13e si?cle, ce que l?on peut d?duire gr?ce au grand nombre de fragments trouves ou conserves in situ. L?auteur exprime sa r?serve quant a l?opinion exprim?e ant?rieurement que saint Constantin Cabasilas a ?t? peint dans le narthex de l??glise Sainte-Vierge- -Perivleptos a la t?te du cort?ge d?hi?rarques dans la Stychire de Noel de Jean Damasc?ne, et il consid?re qu?il s?agit de la figure de saint Jean Chrysostome avec lequel Cabasilas a des ressemblances physionomiques. Plus exactement, dans ce premier cort?g? a cote du tr?n? avec la Vierge, l?auteur reconnait saint Basile le Grand, saint Jean Chrysostome saint Gr?goire le Th?ologien et partiellement la figure de saint Athanase le Grand. Derri?re eux vient le cort?ge des saints empereurs chretiens avec saint Constantin et sainte Helene en t?te. On suppose que derri?re eux sont peints les empereurs de la dynastie des Pal?ologues. Puisque la figure du Protaton montre Cabasilas en tant que vieil homme (a la diff?rence de ses portraits a Ohrid et a Staro Nagoricino), on ?met l?hypoth?se que saint Cabasilas, saint Erasme, saint Theophilacte et saint Cl?ment du Protaton (chapelle de Saint-Jean le Pr?curseur, 1526) ont ?t? peints selon l?original d?Ohrid qui n?est plus conserve vu la destruction de Sainte-Sophie et de Saint-Panteleimon de Cl?ment sous la domination turque. La cr?ation de l?ensemble au Protaton qui ?tait ?tudie par G. Subotic en tant que donation de l?archipr?tr? Gabriel, est particuli?rement mis en relief aussi en rapport avec la peinture des saints d?Ohrid mentionnes dans la chapelle de Saint-Jean le Pr?curseur. L?auteur de cet article attire une attention particuli?re sur la d?couverte de la vie et de l?office de Constantin Cabasilas ou on fait mention du jour de sa mort (le 18 octobre), ce qui signifie qu?il a ?t? canonise. Ensuite, on indique les copies des canons des Quinze martyrs de Strumica, publi?es plus tard (en grec et en slave), de la Biblioth?que nationale de Belgrade et de Sofia, ainsi que celles de l??parchie de Strumica. On souligne l?importance des canons de Cabasilas consacres a saint Cl?ment et a saint Naum dans lesquels, selon les notes de K. Nichoritis l?auteur parle des souffrances et des peines injustes subies dans la prison de Nic?e, ?galement mentionn?es dans la vie r?dig?e par son disciple inconnu d?Ohrid. Au sujet du culte de saint C. Cabasilas, on signale que sa canonisation est due a sa popularit? dans le dioc?se d?Ohrid ou il a travaille pendant plus de 40 ans en tant qu?hi?rarque de Strumica et de Durres et en tant qu?archev?que d?Ohrid. En m?me temps, on souligne sa collaboration avec Michel VIII Pal?ologue, c?est-a-dire avec son fr?re Jean lors de la prise d?Ohrid par les Nic?ens, ce qui repr?sentait en quelque sorte sa r?habilitation durant le long r?gne d?Andronique II Pal?ologue. L?auteur signale que les donn?es relatives a la date de la mort de C. Cabasilas, ainsi que celles concernant son h?ritier sur le tr?ne d?Ohrid ne sont pas connues.
2
Paris-Poulain, Dominique. „Sains-en-Amiénois (Somme). Église Saint-Fuscien, Saint-Victoric et Saint-Gentien“. Archéologie médiévale, Nr. 49 (20.12.2019): 360. http://dx.doi.org/10.4000/archeomed.24615.
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Rotter, Lucyna. „The cult of saints in religious orders: the example of the Congregation of the Felician Sisters“. Folia Historica Cracoviensia 13 (23.02.2024): 109–18. http://dx.doi.org/10.15633/fhc.1456.
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In every order or monastic congregation a group of ‘favourite’ saints can be selected. The reasons differ. Most often the foremost place goes to the congregation’s founder or founders. It should be emphasized that in a number of orders, monastic congregations, monasteries, or abbeys the cult is given to benefactors and founders not formally canonized by the Church. The other group of saints venerated with a particular cult in congregations are those recognised as patrons or protectors of their congregations and saints and beatified coming from the ranks of their order. In the history of the Congregation o f the Sisters o f Saint Felix o f Cantalice Third Order Regular o f Saint Francis o f Assisi we can clearly see the care of the cult of a number of saints and beatified who in a distinctive way affected the Congregation’s spirituality and activity. First the founders of the Congregation, Blessed Honorat Koźmiński (1826-1916) and Blessed Mother Angela Truszkowska (1825— 1899), should be mentioned. From the beginning of its existence the Congregation was deeply rooted in Franciscan spirituality. The Congregation was established after approval by sisters of the Tertiary Order of Saint Francis of Assisi. It should not come as a surprise that in monasteries of the Felician Sisters the cult of Saint Francis of Assisi (1181-1226) and also of Saint Clare (1194-1253) was cherished with great popularity. The Saint to whom the Felician Sisters owe their name is Saint Felix of Cantalice (1515-1587), while in a special way the Congregation was entrusted to the care of Saint Joseph and Immaculate Heart of Mary.
4
Bormpoudaki, Maria. „Figures of mounted warrior saints in medieval Crete. The representation of the equestrian Saint George “Thalassoperatis” at Diavaide in Heraklion“. Zograf, Nr. 41 (2017): 143–56. http://dx.doi.org/10.2298/zog1741143b.
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In the church of Saint George Sfakiotis, built on the outskirts of the settlement Diavaide in the Perfecture of Heraklion in Crete, narrative interest is focused on the large painting with the mounted figures of the military saints George and Demetrios. Saint George is shown together with the young pillion rider, whereas the element of water on the lower part of the scene establishes a connection between the episode of the slave?s release and a rarer variant according to which the liberator saint crosses the sea (?thalassoperatis?, trans. he who crosses the sea). The iconographic and stylistic analysis of the representation of Saint George as well that of Saint Demetrios at Diaviade reflects the artistic environment of the Eastern Mediterranean, possibly that of Cyprus, where images of equestrian military saints form part of the tradition of the island.
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Camus, Emmanuel, Dominique Martinez, L. Beauperthuy, A. Benderdouche, S. Coisne, C. Corbette, N. Denormandie et al. „La cowdriose en Guadeloupe et dans les Caraïbes“. Revue d’élevage et de médecine vétérinaire des pays tropicaux 46, Nr. 1-2 (01.01.1993): 109–14. http://dx.doi.org/10.19182/remvt.9345.
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Une enquête séro-épidémiologique sur la cowdriose dans les Petites Antilles a été organisée en 1992, de la Grenade jusqu'à Saint-Martin. Un échantillon de 1 % des ruminants a été choisi au hasard et les sérums ont été analysés par ELISA indirect. Le pourcentage de sérums positifs était de 30 % à la Guadeloupe, 25 % à Antigua, 2,2 % à Saint-Martin, 1,3 % à St.Kitts et Nevis, 3,8 % à Montserrat, 1,7 % à Dominique, 1,5 % à Sainte-Lucie, 1,5 % à Saint-Vincent, 3,5 % à la Barbade, 2,9 % à la Grenade et de 7 % à la Martinique. On sait que la population de ruminants de la Guadeloupe et d'Antigua est infectée par la cowdriose. Le pourcentage faible de sérums positifs et l'absence de cas cliniques dans les autres îles suggèrent fortement que les sérums positifs dans ces îles sont probablement imputables à des réactions croisées non-spécifiques entre Cowdria et d'autres micro-organismes (peut-être Ehrlichia), qui restent à être identifiées. Cependant, il convient de porter une attention particulière aux pourcentages relativement élevés de moutons positifs à la Martinique (15 %) et à Montserrat (11 %).
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Marjanovic-Dusanic, Smilja. „Molitve svetih Simeona i Save u vladarskom programu kralja Milutina“. Zbornik radova Vizantoloskog instituta, Nr. 41 (2004): 235–50. http://dx.doi.org/10.2298/zrvi0441235m.
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(francuski) Plusieurs sources historiques nous sont parvenues qui attestent le r?le actif des cultes de saint Simeon et saint Sava, les premiers saints de l'Eglise Serbe. Tout en ?tant compl?mentaires, ces deux cultes diff?rent par leur fonction, notamment du fait que saint Simeon, fondateur de l'Etat et de la dynastie serbes, est c?l?br? comme un saint myroblite, alors que saint Sava, premier archev?que de l'Eglise serbe ind?pendante, est v?n?r? comme un saint thaumaturge. Leur fusion en un culte faisant l'objet d'une c?l?bration unique a eu lieu ? l'?poque du roi Milutin (1282-1321). Le pr?sent article ?tablit que la formation finale du nouveau programme monarchique de Milutin, probablement inspir? par la communaut? monastique de Chilandar, se situe entre 1314-1316 et 1321. Outre l'observation g?n?rale de la fonction de ce culte et de sa polys?mie, nous proc?dons ?galement ? une analyse du ph?nom?ne constitu? par les pri?res de saint Sim?on et saint Sava apparaissant dans les chartes de l'?poque du roi Milutin ? indice certain de l'efficacit? reconnue du nouveau culte ? et de ses implications politiques. Cependant, une image compl?te de la signification des pri?res de ces deux saints dans les chartes et de leur usage dans le domaine id?ologique, ne peut ?tre obtenue qu'en proc?dant ? une analyse des divers types de t?moignages ? chartes, fresques, offices, canons et apologies ? c?l?brant ces deux personnages. La plus ancienne repr?sentation conserv?e de ces deux saints sur des peintures murales se trouve dans l'?glise Saint-Nic?tas pr?s de Skoplje. Les portraits associ?s de saint Simeon et saint Sa va situ?s sur le mur nord du naos de l'?glise datent de la deuxi?me d?cennie du XIV?me si?cle (avant 1316). Leur ex?cution pouvant ?tre situ?e apr?s la conclusion d'une paix ayant mis fin ? des conflits int?rieurs. Au tout d?but, le motif ?des pri?res de saint Sim?on et saint Sa va? a en fait trouv? place dans les clauses p?nales des chartes de l'?poque. Le r?le de la pri?re y est d'assurer une protection ancestrale et sacrale aux dons pieux du souverain actuel. Sur un plan plus large, ces pri?res visent ?galement ? assurer une protection c?leste aux conqu?tes du roi et aux garanties formul?es dans les documents de donation, mais aussi la protection de la patrie dont la prosp?rit? est fond? sur la fonction sot?riologique rendue possible par les pri?res des saints protecteurs. La premi?re mention d'une telle invocation invitant les deux saints serbes ? anath?matiser celui qui violerait les dispositions de l'auteur d'une charte, appara?t dans une charte de confirmation d?livr?e par Milutin au monast?re de Chilandar au sujet de la donation d'une cellule de Sainte-Parasc?ve sise au village de Tmorani pr?s de Skopje (1299/1300 : Chil. si., n. 9, 1. 67). Les pri?res des deux saints dans leur fonction de protecteurs de l'Etat et de la dynastie apparaissent ?galement dans d'autres documents de souverains datant du d?but du XIV?me si?cle. La mention de Vladislav, cousin du roi Milutin, au nombre d'h?ritiers potentiels dans les clauses p?nales d'une charte du roi Milutin d?livr?e au monast?re de Chilandar (Chil. si., n. 11), rend possible une nouvelle datation, plus pr?cise, de ce document entre 1314 et 1316. Cette charte nous fournit donc un cadre chronologique pour l'?tablissement des pri?res des deux saints serbes, lequel cadre co?ncide avec l'apparition de leur repr?sentation associ?e sur les peintures du monast?re Saint-Nicolas dans la r?gion de Skoplje, que le roi a offert ? Chilandar, par le biais de la charte mentionn?e. A cette ?poque-l?, au cours des deux premi?res d?cennies du XIV?me si?cle, le moine Tedosije, inspir? par la communaut? monastique de Chilandar, fut charg? de proc?der, selon les go?ts litt?raires et les besoins id?ologiques de l'?poque, ? une r?daction monumentale de la litt?rature hagiographique jusqu'alors cr??e, et de jeter les fondements du nouveau culte des premiers saints nationaux comme principal vecteur de l'id?e d'origine charismatique de la dynastie. La synth?se ainsi obtenue vers les ann?es vingt du XVI?me si?cle r?unit les exploits spirituels et les r?sultats des efforts convergents d'une ?lite rattach?e tant ? la cour de Serbie qu'au centre religieux de Chilandar. La co?ncidence d?j? relev?e entre les chartes, la peinture murale et l'apparition d'un nouveau culte s'inscrivant dans un programme politique plus vaste, avec sa c?l?bration en litt?rature, ne saurait ?tre fortuite. L'approche du centenaire du royaume repr?senta, sans doute, un moment crucial pour placer les saints nationaux au centre d'un complexe de programmes sot?riologiques, d?j? effectif au moment o? l'Etat serbe s'est activement tourn? vers l'Orient orthodoxe. L'unit? fondamentale et fonctionnelle du nouveau culte se manifeste par des actes miraculeux s'inscrivant dans un cadre clairement ?tabli, d?fini dans le sens spatial et national, et refl?tant un type de saintet? ?galement pr?sent chez les autres peuples du Moyen Age. La phase de repr?sentation de la dynastie devant le Christ est remplac?e par une signification plus vaste et sot?riologique de la repr?sentation de l'Etat, induite par les pri?res des deux saints. Ceci a entre autre abouti ? la symbolique polys?mique de Chilandar comme ? le nouveau Sion ?. La mention de saint Simeon et saint Sava dans les chartes de Milutin, publi?es durant les derni?res ann?es de sa r?gence, appara?t ?galement dans les documents de l'empereur Dusan (1331-1355). Cette reprise s'inscrit probablement comme un ?l?ment du concept complexe faisant du roi Milutin un exemple de la nouvelle fa?on de r?gner, lequel concept ?tait li? aux plans entrant dans la politique ext?rieure de l'empereur Dusan ? ? savoir une offensive sur les contr?es orientales de l'Empire grec ? pr?sent?e comme une poursuite des conqu?tes du roi Milutin. Etant les saints les plus importants de l'id?ologie monarchique serbe, Simeon et Sava seront c?l?br?s m?me apr?s la chute de l'Empire (1371). Ils sont peints comme un couple de saints, ou plac?s comme deux pendants, c?l?br?s comme ? les deux saints ? dans les chants. Ils sont devenus, ? travers leurs cultes r?unis, le fondement de l'id?ologie de l'Etat et de l'Eglise au cours de l'histoire serbe ult?rieure. .
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Kieckhefer, Richard. „Presence, Place, Period, and Principle: A Medievalist's Reflections on Robert Bartlett's Book about Saints“. Church History 85, Nr. 4 (Dezember 2016): 793–802. http://dx.doi.org/10.1017/s0009640716000809.
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The title of Robert Bartlett's book on saints,Why Can the Dead Do Such Great Things?, comes from Saint Augustine, who thought of heaven as a preeminently social environment. It is thus easy to entertain a fantasy about a conversation among saints in heaven. One saint boasts that his feast day has a higher liturgical ranking than the others'. This provokes a second saint to point out that the first may have a grand feast day, but is not, like himself, the subject of a properly papal canonization. A third saint is proud of his artistic representations. A fourth points out that he is so important that he is mentioned in Robert Bartlett's latest book. But this boast backfires. All the saints burst into laughter. As one of them points out, “That's nothing special—we're all in Bartlett's book! He didn't miss any of us!”
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Rouillard, Linda Marie. „Amy V. Odgen, ed. and trans., The Life of Saint Eufrosine. In Old French Verse, with English Translation. MLA Texts & Translations. New York: Modern Language Association of America, 2021, 192 pp.“ Mediaevistik 34, Nr. 1 (01.01.2021): 397–98. http://dx.doi.org/10.3726/med.2021.01.79.
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Saints are no strangers to Prof. Odgen who has already published a critical analysis of Wace s hagiography (2013), and a study of the representation of Saint Eufrosine in the genre of saints lives (2003). Here, she provides us with a most accessible and useful Old French edition with facing English translation of a poem about this transgender saint.
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Lahoucine, Aguinou. „La Création Et La Vénération Des Saints Au Maroc“. European Scientific Journal, ESJ 14, Nr. 8 (31.03.2018): 149. http://dx.doi.org/10.19044/esj.2018.v14n8p149.
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This article, which is part of social and religious relations, tries to study the sainthood and the cult of saints in Morocco. In order to achieve the objective of this work, we adopt an empirical method, which is based essentially on documentary research. To analyze the cult of saints in Morocco, this article presents, at first, the definitions of the words " sainthood " and " saint ". Then, the different appellations used byMoroccan people to designate a saint, and the types of existing saints in the Kingdom. Finally, the reasons for which these saints are created and venerated.
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Cassagnes-Brouquet, Sophie, und Michelle Bastard-Fournié. „Le Saint des Saints : le Trésor de Saint-Sernin de Toulouse“. Cahiers de Fanjeaux 53, Nr. 1 (2018): 205–64. http://dx.doi.org/10.3406/cafan.2018.2287.
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Niećko-Bukowska, Bożena. „ŚWIĘTA, ŚWIĘTY – CHARAKTERYSTYKA PORÓWNAWCZA OBRAZÓW SKOJARZENIOWYCH“. Acta Neophilologica 1, Nr. XX (01.06.2018): 5–16. http://dx.doi.org/10.31648/an.2681.
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This article focuses on comparative characteristics of associative images of female and male saints. The study was aimed to reconstruct and compare associative representations. The respondents were 80 students of Adam Mickiewicz University in Poznań. The methods used in the study included a “but-test” (X is A, but…) and a free association test. The data collected (received from respondents) for a saint-woman demonstrate that she is frequently attributed with features such as e.g., humble, merciful, virtuous/chaste, while a saint-man is typically presented as: strong, principal, adamant. The image of a female and male saint may strongly depend on the general image of a woman and man (respectively). According to the participants of the present study, both female and male saints have common attributes. Features of a saint include: goodness, altruism, helpfulness, devotion to God and faith, making miracles, courage, high-mindedness, serenity and humility.
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Pavlovic, Dragana. „Le culte et l’iconographie des deux st. Andre de Crete“. Zbornik radova Vizantoloskog instituta, Nr. 49 (2012): 213–41. http://dx.doi.org/10.2298/zrvi1249213p.
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This paper discusses the cult and iconography on frescoes of two St. Andrews developed within the Byzantine world, one being an archbishop of Crete and the other, his homonym, a saint from the same island, known as Saint Andrew ?in Crisi?. Those researches proved that both homonym saints were venerated not only through the entire medieval period but moreover, their cults developed equally, however St. Andrew, the archbishop of Crete, was more prominent figure than his homonym. Nevertheless, the same epithet and name brings to confusion in their later identification. After a thorough examination of iconography of two saints in certain representations of Crete?s archbishop, the other saint is identified, a homonym of the famous byzantine writer.
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Malinowski, Witold. „Twins Cosmas and Damian – Patron Saints of Doctors“. Women Health Care and Issues 5, Nr. 1 (06.01.2022): 01–08. http://dx.doi.org/10.31579/2642-9756/095.
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Saint Luke is the one commonly believed to be a patron saint of physicians. The less known are Cosmas and Damian, the only twin physicians to have been declared saints in the Catholic Church. In Poland, we have been recently observing a growing interest in these saint twins. This is mainly associated with a return to the tradition of the Apothecary Feast, celebrated on September 26, the day of Cosmas’ and Damian’s martyr death.
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Vallet, Odon. „Le sain et le saint“. Mots 26, Nr. 1 (1991): 107–8. http://dx.doi.org/10.3406/mots.1991.1598.
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Dillon, Gavin. „Aspects of the Life of Colmán of Lynn“. Boolean: Snapshots of Doctoral Research at University College Cork, Nr. 2010 (01.01.2010): 59–63. http://dx.doi.org/10.33178/boolean.2010.13.
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Hagiography is narrative material relating to the saints. This may take various forms, including poetry and prose tales, but most often it consists of the written Life of a saint. From the outset it is to be kept in mind that a ‘Life’ of a saint does not necessarily equate to a biography, though it may contain biographical information. Rather, it is useful to view hagiography as containing as much, if not more, information about those who composed it than it does about its subject saint. Saints’ Lives provide a useful window into concerns and issues important to the communities in which, or for which, they were produced. A Life composed in the twelfth century may therefore allow us great insight into the politics, policies, religious and world-views of the twelfth-century society in which the Life was composed, but tell us relatively little about the saint and society of the ...
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Treffort, Cécile. „De Radegonde à Audéarde : les premières fondations monastiques féminines d’Aquitaine du Nord (VIe-début du XIe siècle).“ Annales du Midi : revue archéologique, historique et philologique de la France méridionale 133, Nr. 315 (2021): 485–507. http://dx.doi.org/10.3406/anami.2021.9099.
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A few decades after the work of Jean Verdon and Élisabeth Magnou-Nortier, this article intends to revisit the sources available to study the female religious communities of Aquitaine (mainly located in the north) prior to the 11th century. In all, a dozen textual files composed of diplomatic acts, authentic, interpolated or false, historical or legendary accounts, and various mentions, contemporary or late, are critically re-read. Among the best documented establishments, we note, besides the exceptional case of the powerful abbey Sainte-Croix de Poitiers, of Merovingian foundation, various ephemeral foundations, such as Sainte-Eulalie de Bordeaux or Sarrazac. The most coherent group is formed by the small aristocratic foundations of the end of the tenth or beginning of the eleventh century, with variable destinies, but whose patrimonial and family character is clearly visible : Saint-Sauveur du Bugue, Saint-Silvain de Lamonzie in Périgord, Saint-André (future Saint-Jean de Bonneval) near Thouars in Poitou
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Danilov, Andrei Aleksandrovich. „Judicial practices of the Eastern Christian saints in the beginning of the IV – middle of the V centuries“. Genesis: исторические исследования, Nr. 5 (Mai 2021): 140–50. http://dx.doi.org/10.25136/2409-868x.2021.5.35718.
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This article is dedicated to the study of activity of the saints in the area of justice during the Late Antiquity, and is structured upon the examination of theirs hagiographical works. The period of Late Antiquity, with its peculiar attitude towards the questions of crime and punishment and their social meaning is virtually out of the field of regards of modern historians. This article places emphasis no so much on the legal issues as on the social aspects of the practice of saints. The object of this research is the phenomenon of the saint, which emerged on the East of the Late Roman in the early IV century with the advent of the Christian monasticism and asceticism. The subject of this research is the practical activity of the saints associated with dispute settlement, conflict resolution, and crime prevention. The conclusion is made that the judicial activity of the saint reflects the perspective on justice that differs from the traditional systems. The saint uses an informal mechanism of mediation for reconcilement of adversaries and bringing them to a compromise. It is based on the need for a new outlook upon the problem of aggression that existed in society of the Late Antiquity, as key source of criminality. The actions of the saint are aimed at alleviation of human aggressiveness and rejection of violence and policy of frightening that were typical at that time, thereby preventing the offender from committing an offence. The main instrument in activity of the saint is the ability to accomplish a miracle, which reflects the power of the saint to overcome the traditional principles of justice.
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Spenciner, David B., und Theodore Dziemianowicz. „Survey of the Early (pre-1000 AD) Use of Christian Saints’ Names and Images on European Coins“. KOINON: The International Journal of Classical Numismatic Studies 6 (14.12.2023): 155–69. http://dx.doi.org/10.32028/k.v6i.2348.
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While the very earliest appearance of a Christian Saint has been well described as Saint Michael replacing winged Liberty on gold Tremisses of Lombardy in the late 7th and early 8th Century, other saints also appeared in multiple places across Europe very soon thereafter. The study goal was to identify and categorize this very early use of Christian saint’s names and images on European coins. In total, 19 numismatic books representing ten geographic regions were analyzed and the appearance of saints, either in the inscription or as a portrait, was noted. A total of 157 coin types mentioning 19 different saints were identified as dating to before the year 1000 AD. Mints in several regions were represented, including parts of Italy, France, England, the Low Countries, and Germany/Austria, with the very first coins minted starting in Pavia and featuring both an image and the name of Saint Michael.
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Tourneau, Dominique. „La dimension canonique de la figure de Docteur de l’Église. À propos d’un éventuel doctorat pour saint Césaire d’Arles“. Prawo Kanoniczne 63, Nr. 1 (31.03.2020): 165–98. http://dx.doi.org/10.21697/pk.2020.63.1.08.
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La tendance actuelle semble être de ne plus nommer de Docteur trop éloigné dans le temps des réalités présentes. La Congrégation pour les causes des saints a, en effet, décidé « d’éviter de rechercher les candidats parmi les saints des époques passées, sans exclure pour autant ceux qui le mériteraient vraiment ». Mais ce n’est pas un critère intangible, la norme le précise elle-même. Une confirmation officielle provient de la nomination de sainte Hiledegarde de Bingen (1098-1179) et de saint Jean d’Avila (1499-1569) par le pape Benoît XVI, le 7 octobre 2012. Le critère de l’éminence de la doctrine est compris en ce sens qu’elle « se révèle toujours actuelle, et qu’elle est donc assumée par l’Église comme une aide pour l’accomplissement de sa mission à l’instant même où elle déclare Docteur de titulaire de ladite doctrine ».
Il ne nous appartient pas de porter un jugement sur un éventuel doctorat en faveur de saint Césaire d’Arles. Nous nous sommes contentés d’apporter des éléments de jugement dans deux domaines : d’une part, celui du droit canonique, avec les différents conciles qu’il a présidés ou qui sont tributaires de ceux-ci et en indiquant leur contribution plus particulière au domaine liturgique ; et, d’autre part, celui des critères en vigueur pour étudier toute demande d’attribution du titre de Docteur de l’Église. Dans le même état d’esprit, nous n’avons pas voulu nous prononcer sur le fait que notre saint répond à tel ou tel critère. Encore une fois, tel n’est pas notre rôle.
Il reste à souhaiter que des spécialistes se penchent sur l’œuvre de l’Arlésien – l’Association « Aux sources de la Provence » mentionnée in limine s’y emploie – et que ces études portent sur une éventail le plus large possible de disciplines. La traduction en français des nombreux sermons de saint Césaire que l’Association a entrepris constituera aussi une contribution majeure à la connaissance de la pensée arlésienne et à son actualité sur bien des points.
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Lapointe-Roy, Huguette. „L’engagement social de Mgr Ignace Bourget“. Sessions d'étude - Société canadienne d'histoire de l'Église catholique 51 (12.01.2012): 39–52. http://dx.doi.org/10.7202/1007450ar.
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Au cours de son long épiscopat de 1840 à 1876, le second évêque de Montréal, Mgr Ignace Bourget, s’est illustré en particulier par son engagement social. Il s’intéressa à toutes les formes de misères physique et morale : les malades, les indigents, les orphelins, les délinquants, les prisonniers, les personnes âgées et infirmes. Il travailla, à cette fin, à la fondation de plusieurs associations de charité dont l’Association diocésaine de Charité, l’Association de Sainte-Blandine et la Société de Saint-Vincent de Paul. Il forma avec Mère Gamelin, sur le modèles des Filles de la Charité de Saint-Vincent de Paul, l’Institut des Soeurs de Charité-de-la-Providence. Il prit une part active à la fondation des Soeurs des Saints-Noms de Jésus et de Marie et de Sainte-Anne. Il encouragea la venue des Soeurs du Bon-Pasteur d’Angers pour s’occuper de la réhabilitation des femmes dépravées. Il combattit également l’ivrognerie, « le vice du siècle », en établissant la Société de Tempérance et de Charité et en prodiguant son encouragement aux campagnes de tempérance. Il véhicula enfin certaines idées reliées au Catholicisme social, s’intéressant notamment à l’épargne dans les masses ouvrières, à l’agriculture et à la colonisation. Mgr Bourget fut un grand évêque, fortement engagé au plan social.
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Dahan, Michel. „Saint Zotique de Montréal : itinéraire d’une dévotion ultramontaine (1845-2005)“. Articles 83, Nr. 1-2 (16.08.2017): 43–60. http://dx.doi.org/10.7202/1040857ar.
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Cet article cherche à retracer l’itinéraire d’une dévotion aujourd’hui complètement oubliée. De 1845 à 2005, de nombreux catholiques montréalais vénérèrent dans la cathédrale de leur ville les reliques de saint Zotique. Les ossements de ce mystérieux saint provenaient des catacombes de Rome. Encouragée par le clergé, la dévotion à saint Zotique ne demeura pas restreinte au domaine des dévotions publiques mais fut également adoptée comme partie intégrante de l’univers dévotionnel privé de nombreux fidèles. En considérant le cas particulier de saint Zotique, cet article cherche à mettre en lumière l’engouement qui caractérisa les reliques de saints catacombaires au Québec. La ferveur religieuse entourant ces reliques a constitué l’une des expressions caractéristiques de la piété ultramontaine.
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Zepa, Ieva. „Maģiskās glābšanas stāsti par svētās Agatas brīnumiem Stirnienes draudzē“. Aktuālās problēmas literatūras un kultūras pētniecībā rakstu krājums, Nr. 29 (22.02.2024): 142–60. http://dx.doi.org/10.37384/aplkp.2024.29.142.
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In a small north-western Latgale community, Stirniene parish of St. Lawrence, personal experience narratives that highlight folk Christianity have been documented during the late 20th century and the beginning of the 21st century. In these narratives, supernatural aid and miraculous salvation in crucial situations are frequently occurring motifs. The cult of saints has a significant role in Latgalian folk Christianity, and these narratives reveal the deep roots of one of the most popular cults of saints – the worship of Saint Agatha in Stirniene parish. Saint Agatha is the patron saint for fire and other disasters. On Saint Agatha’s Day – the 5th of February – bread, water, and salt are consecrated in Catholic churches in Latvia; these items are believed to prevent fire, cure humans and livestock animals, and protect against supernatural evil powers. The coexistence and interlapping of Christian and folk worldviews are presented in the paper, showing the appreciation of the sacramentalia consecrated on this day (bread, water, salt) and exposing the testimonies of miraculous aid through the use of such sacramentalia. Despite the profound political, economic, and cultural changes of the 20th century, and especially of the prohibition of religious practices during the Soviet occupation, it can be concluded that Saint Agatha’s Day traditions persevere both in older and younger generations. The corpus of personal experience narratives collected in Stirniene presents the miraculous salvation stories connected to Saint Agatha’s sacramentalia, thus displaying the continuity of the traditional worldview and values of the informants. The variety of different individual approaches to using Saint Agatha’s bread and water is characterised. The biographical method has been used in the research.
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Raviez, François. „Sainte-Beuve lecteur de Saint-Simon“. Cahiers Saint Simon 48, Nr. 1 (2020): 15–26. http://dx.doi.org/10.3406/simon.2020.1955.
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Curley, Michael J. „The Miracles of Saint David: A New Text and Its Context“. Traditio 62 (2007): 135–205. http://dx.doi.org/10.1017/s0362152900000568.
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The passage of time has not been kind to materials related to the cathedral of Saint David's in Wales. In particular, few medieval liturgical texts used in the commemoration of Welsh saints have survived the vicissitudes of time and the ardor of Reformation zealots. In 1940 Silas Harris lamented the “complete destruction of the Menevian [Saint David's] service books,” and noted that “the almost total destruction of Welsh MSS and service books in the course of the centuries leaves a woeful gap” in our knowledge of the liturgical celebration of the feasts of Welsh saints. So thorough was the destruction of Welsh service books, according to Harris, that our current knowledge of the liturgy for Saint David derives largely from texts preserved outside of Wales. The destruction was nowhere more thorough than at the cathedral of Saint David's itself, two of whose bishops, William Barlow (1536–48) and Robert Ferrar (1548–53), were willing participants in the destruction. On 31 March 1538, Barlow wrote to Thomas Cromwell for instructions on how to dispose of certain of the cathedral's relics and “a worm-eaten book covered with silver plate” which he had confiscated. Some twelve years later, Barlow's successor, Bishop Robert Ferrar, following the king's command, “burnt all ye Martyrologies, portiforiums, & antient Mis-sales of ye Cathedral Church of Saint David, with their calenders, wherein were entered ye names of ye Bishops & ye days and years of their entrance & death or translation.” Later, in 1571, “certain ungodly popish books: as masse books, hympnals, Grailes, Antiphons, and suche lik” belonging to the cathedral, but which had been hidden away by a church sexton named Elis ap Howel, were seized by a “Mr. Chanter” (= the Precentor, Thomas Huett?), who “caused the said ungodly books to be canceled and torn in pieces in the Vestrie before his face.” Not everything was lost however. Owain Tudor Edwards's publication in 1990 of the services for Saint David's feast in the Penpont Antiphonal did much to close the “woeful gap” in our knowledge of the liturgical celebration of the feast of Saint David. Two more texts connected with Saint David's cathedral have recently come to light, preserved in BL MS Royal 13 C.i. The first of these, five lecciones (lessons or readings) based on episodes in the life of Saint Nonita, the mother of Saint David (sixth century), the patron saint of Wales, was intended to be read at a service for Saint Nonita (or Non) on her feast day. These five lecciones Sancte Nonite, consisting of a heading and thirty-eight lines of text, provide the only surviving material from an office for the feast of Saint Nonita. The second text, consisting of eleven accounts of posthumous miracles effected by Saint David between about 1215–29 and 1405, is the subject of this study.
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Zakirova, I. G., und I. I. Fazlutdinov. „Legendary tales about saints in Tatar folklore“. Philology and Culture, Nr. 4 (29.12.2023): 132–40. http://dx.doi.org/10.26907/2782-4756-2023-74-4-132-140.
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The relevance of the research topic is the cultural and social need to comprehend one of the Tatar history and culture key phenomena in terms of holiness and subjects, reflecting the image of “the saint”, the tasks of restoring the people’s spiritual values, the most important ones for the moral education of modern society, as well as the need to replenish knowledge about the specific features of folk spirituality and folk beliefs. The object of the study is Tatar legendary tales about saints. The subject of the study is the image of a saint and motifs about saints in Tatar legendary tales. The purpose of the work is to identify the features, reflecting the image of the saint in Tatar tales, and the prerequisites, forming the basis of the holiness phenomenon. The research task of the article is to review legendary tales about saints, determine their genre features and identify the specific features of reflecting religious trends in modern folk thinking based on the transformation of the image of a saint and ideas of holiness in the oral folk art of the Tatars living in different regions of Russia.The article concludes that the characters of the tales are endowed with holiness due to their sincere faith in God, a feeling of sincere love for him, they do not pursue the goal of demonstrating their abilities.
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Bernier, François, und Serge Occhietti. „Nouvelle séquence glaciaire antérieure aux Sédiments de Saint-Pierre, Sainte-Anne-de-la-Perade, Québec“. Géographie physique et Quaternaire 45, Nr. 1 (13.12.2007): 101–10. http://dx.doi.org/10.7202/032849ar.
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RÉSUMÉ Trois nouvelles unités, d'origine glaciaire et glaciolacustre, antérieures aux Sédiments de Saint-Pierre, sont définies sur la rive nord du Saint-Laurent, entre Sainte-Anne-de-la-Pérade et Grondines. Le Till de Portneuf repose entre le substratum ordovicien et sous des varves de déglaciation ou Varves de Deschambault, qui représentent une sédimentation d'au moins 1000 ans. Le Till de Portneuf est un till de fond dont la matrice est sableuse ou silto-argileuse et contient de 2 % à 30 % de carbonates. Les indices d'écoulement glaciaire indiquent un mouvement NNW-SSE. L'âge du Till de Portneuf est incertain. Il pourrait dater de l'un des stades isotopiques 4, 5b, 5d ou être plus vieux que le 5e. Le diamicton de Sainte-Anne est intercalé entre les Varves de Deschambault (ou des sables qui les tronquent) et une séquence sus-jacente constituée de silts stratifiés-Argile de La Pérade-Sédiments de Saint-Pierre. Ce diamicton contient des concrétions carbonatées discoïdales identiques à celles des varves sous-jacentes; les fabriques mesurées révèlent une distribution aléatoire des cailloux. La séquence sédimentaire Till de Portneuf-Varves de Deschambault-diamicton de Sainte-Anne représente soit deux épisodes glaciaires distincts, soit un épisode majeur avec une réavancée glaciaire tardive. La séquence Till de Portneuf-Varves de Deschambault est analogue à celle du cap Lévrard et de la rivière aux Vaches, sur la rive sud du Saint-Laurent. La corrélation de ces séquences reste cependant à démontrer. Le Till de Portneuf étant lithologiquement distinct du Till de Bécancour, il représente, avec les Varves de Deschambault, une séquence stratigraphique de référence sur la rive nord du Saint-Laurent.
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Grzywaczewski, Joseph. „L’action commune de la Sainte Trinité ad extra s L’action commune de la Sainte Trinité ad extra d’après Didyme d’Alexandrie“. Studia Theologica Varsaviensia 54, Nr. 2 (20.09.2017): 209. http://dx.doi.org/10.21697/stv.2016.54.2.10.
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Nous avons présenté les points principaux de l’enseignement de Didyme d’Alexandrie sur l’opération commune de la Sainte Trinité ad extra. Puisque le traité de cet auteur De Trinitate ne s’est pas conservé qu’en fragments, nous avons pris comme base son traité De Spiritu Sancto bien conservé, mais uniquement en traduction latine de Jérôme. Didyme a publié ce livre dans le contexte des controverses avec les tropiques, qui niaient la divinité de l’Esprit Saint. Ils voulaient le ranger parmi les créatures. Saint Athanase, informé sur les tropiques par Sérapion, évêque de Thmuis, a écrit quatre lettres à cet évêque pour réfuter leurs erreurs. On remarque que Didyme a suivi les lignes principales de l’enseignement d’Athanase sur l’Esprit Saint. Si nous comparons les œuvres de ces deux théologiens, Athanase et Didyme, nous serons obligés de constater que le livre de Didyme est plus élaboré que les lettres d’Athanase. Les lettres d’Athanase sont marquées par l’esprit de polémique. L’ouvrage de Didyme a le caractère strictement académique ; son auteur a exploré les passages bibliques concernant l’Esprit Saint et les a soigneusement analysés. Le traité De Spiritu Sancto de Didyme a été bien apprécié par les théologiens de l’antiquité et même par le pape Damase. C’est cette œuvre qui a inspiré saint Ambroise dans sa doctrine sur l’Esprit Saint. Mais plus tard la valeur de ce livre précieux a diminué pour deux raisons : puisque Didyme était proche d’Origène, on le soupçonnait d’hérésie ; la traduction latine que nous possédons n’est pas totalement fidèle à l’original, car Jérôme a légèrement modifié la terminologie de Didyme pour l’adapter à la théologie postérieure. Dans cet article, nous avons signalé les qualités communes du Père et du Fils et de l’Esprit Saint comme la Sagesse et la Vérité ; nous avons évoqué les signes divins comme l’image de Dieu – attribuée au Fils et le sceau de Dieu – attribué à l’Esprit Saint. Nous avons montré, d’après les textes de Didyme, l’opération commune de la Sainte Trinité dans le baptême, dans la communauté ecclésiastique et dans les cœurs des fidèles pour les sanctifier. Nous avons terminé notre étude par la conclusion : puisque le Père et le Fils et l’Esprit Saint sont de la même substance, ils agissent ensemble, surtout dans l’Église, pour le salut des hommes.
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Sanders, Theresa. „Seeking a Minor Sun: Saints after the Death of God“. Horizons 22, Nr. 2 (1995): 183–97. http://dx.doi.org/10.1017/s0360966900029339.
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AbstractTheology lives in the days of the frost. Postmodern philosophers question the very possbility of God-language. In response, Edith Wyschogrod's Saints and Postmodernism attempts to develop an ethics grounded in lives of saints. Her definition of “saint” as one devoted to the alleviation of pain is problematic; moreover, her definition does not in fact grow out of hagiography. Rather, it reduces saints' lives to didactic tales. Still, Wyschogrod points toward a more adequate description of the saint as one who sees the being of others as constituted by a lack. An emphasis on otherness is developed in the theologies of Mark Taylor and Charles Winquist. Using their insights and Wyschogrod's, I propose that Christianity turn to the “minor sun” of saints' lives to rethink theology in light of the postmodern critique.
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Gebreegziabher, Zewdie, und Abba Petros Solomon. „Textual Value of an Ethiopic Woman Hagiography: Gädlä St. Fəqərtä Krəstos“. International Journal of Social Science Research and Review 6, Nr. 5 (04.05.2023): 798–812. http://dx.doi.org/10.47814/ijssrr.v6i5.1417.
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The hagiography of St. FƏqƏrtä KrƏstos is a 17th c. manuscript and as a local Saint hagiography, it was written in the Ethiopian manuscript tradition by an Ethiopian scribe. The hagiography of saints in Ethiopia is a main literary genre that has invaluable evidences about the saints’ period in a unique form. It provides information about the major events that had taken place relating to the life, works, miracles and the various spiritual struggles of men and women saints. In addition to that it also describes about the bishops, the political situation, the Kings, the name of several places of that time,. . . and the events relating to the life of the saint. Therefore, hagiographies are important genre for the contemporary religious life and in general for the history of the country. It is rich in vital information used as a source material to social, historical, cultural, political, geographical, architectural, archeological, theological, linguistic, philological, and different fields of studies. The hagiography of St. FƏqƏrtä KƏrstos provides information for different study and as a hagiography of a local woman saint; it is a pivotal text for gender study. It shows how women were strong spirit in monastic life and struggling in defending their faith and country. This article is a part of the PhD dissertation work of the main author of this article at Addis Ababa University on a prominent Ethiopian woman saint with the title of “Gädlä St. FƏqƏrtä KrƏstos: Critical Edition with Annotated Translation.”
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Ryan, Liam D. „Hip to Be Square: Moral Saints Revisited“. Ethics, Politics & Society 6, Nr. 1 (11.08.2023): 1–25. http://dx.doi.org/10.21814/eps.6.1.5235.
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I defend the continuing importance, and attraction of, moral saints. The objective of this paper is twofold; firstly, to critique Wolf’s definition of sainthood, and secondly, to argue against her view that one should not desire to be a moral saint, nor emulate them. In section 1, I argue that moral saints are highly complex moral agents, and that Wolf’s definition does not capture this complexity. My second argument is that Wolf’s account that there are two kinds of saints, loving and rational, leads to a tension. Either: (1) the distinction between loving and rational saints is justifiable; but then arguments against the benefits of sainthood ought to be directed independently against each kind of saint which, Wolf does not do; or (2) the distinction is not justifiable, in which case the division is explanatorily impotent. In section 2, I will present Wolf’s argument for why one should not want to be a moral saint, nor even know one. I counter that Wolf over-emphasises non-moral values, to the point that these values have a monopoly on what constitutes a well-rounded life. Wolf must provide a more definitive scope for non-moral values, as the distinction between moral and non-moral values is ambiguous. Finally, I argue that moral saints can serve as moral exemplars and visionaries. By admiring and emulating them, we can adapt our own moral behavior, and by example, moral saints can discover new and better ways of pursuing moral goods.
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Charkiewicz, Jarosław. „Kult świętych w Prawosławiu“. Elpis 12 (2010): 109–59. http://dx.doi.org/10.15290/elpis.2010.12.09.
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The article begins from explaining two key terms for the theme: the holiness and the the concept of theosis. In the first and second paragraph author makes general remarks on what is the sanctity of God and sanctity of the Church. Only after that it is explained what was the meaning of the word “saint” used in the Old Testament and similarities and differences of the meaning of this term in the New Testament. The Church teaching of sanctity was précised in VII–VIII centuries only, when St. John Damascenes explained the differences between of worshiping God and venerating the saints. The author also explains differences between veneration of saints and the cult of pagan heroes, as well as between venerating saint and venerating angels. many observations are given from the Church Fathers as well as contemporary Orthodox theologians.In the third paragraph it was explained how the forming of the venerating saints of different categories was made i.e.: the martyrs, the apostles, the prophets, the ancestors (fathers, etc.), saint hierarchs of the Church, the venerable (the monastics), the right-believing, the witnesses, unmercenary physicians, the fool-for-Christ, the passion-bearers, the righteous (the just).The fourth paragraph gives short analysis of several main elements of the veneration of saints, as: the prayers to the saints, the intercession of the saints, the veneration of icons of the saints, the venerating of relics of the saints, the establishing of the feasts honoring the saints in the Church calendar, the liturgical feast for the memory of the saints, building of the churches honoring the saints, hymnography and hagiography to commemorate saints. The last paragraph of the article makes an explanation how the word “canonization” is understood on Orthodox Church and what is the procedure of canonizing saints in Orthodoxy is used.
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Wang, Leilei. „New Changes in the Traditional Image of the Saints in European Literature in the 20th Century“. Journal of Education, Humanities and Social Sciences 12 (19.04.2023): 71–77. http://dx.doi.org/10.54097/ehss.v12i.7601.
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Because of the profound influence of religion, especially Christianity, on the development of European literature, the saint has always been an important figure in traditional literary works. European literature has gone through different stages of development, and the image and status of the saint in literature are constantly undergoing new changes. As European society entered the 20th century, a number of social and intellectual changes took place, which also led to many new changes in literature. This paper focuses on new changes resulting from the deconstruction and reconstruction of the image of the saints in 20th-century European literature. Thus, efficient approaches are needed to explore the definition of saints in traditional European literature, show new changes in the image of saints, and analyse the reasons for these changes. The results obtained in this research include the definition of the original concept of sainthood, the new changes in the image in the 20th century, and the reasons for the changes. These results suggest that the figure of the saint in 20th-century literature transcends the confines of traditional religious contexts and exists more as an absolutely sacred individual.
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Blair, Kristen. „Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics“. Religions 12, Nr. 11 (01.11.2021): 948. http://dx.doi.org/10.3390/rel12110948.
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The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the Earth that can restore our imaginative potential and move toward healing. I begin by exploring the Christian conception of creation ex nihilo and juxtapose this with the Latter-day Saint understanding of formareex materia. I then explore the implications of such a cosmology for environmental ethics and probe the disconnections between theory and practice in Mormonism broadly construed. I propose that the healing salve for disconnection is imagination, a salve found in the first heartbeat of the Latter-day Saint story. I speak with Latter-day Saint theopoetics and indigenous voices, proposing ultimately that is with them that the healing of theology and praxis must begin.
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Ferrari, Stella. „Esperimenti urbani: insediamenti e spazi alle origini dei monasteri femminili“. Fenestella. Dentro l'arte medievale / Inside Medieval Art 3 (30.12.2022): 143–68. http://dx.doi.org/10.54103/fenestella/18840.
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The paper deals with the development and settlement of female monasteries in the urban contexts of the early Middle Ages. Through a preliminary focus on the community founded by saint Cesarius in Arles during the 6th century, the article aims to identify some elements recognizable in this context and to investigate them in other towns. Important aspects like the liturgical organization of different oratoria, the placement of the burial church for the female community, and the role in the promotion of saints’ cult during the high Middle Ages represent an interesting possibility of comparison, in this case with the reality of Metz, specifically with Saint-Pierre-aux-Nonnains and Sainte-Glossinde. The last part of the paper is dedicated to a first analysis of the role and spatial organization of female monasteries in two Lombard towns: Milan and Pavia. Through a survey of the communities already existing in the 11th century and their position in the urban topography the paper opens to some remarks following the observations made for Arles and Metz, thus suggesting the necessity of an in-depth study of these north-Italian contexts.
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Macheta, Kazimierz. „Pneumatologiczny wymiar sakramentalogii św. Ambrożego“. Vox Patrum 12 (23.08.1987): 261–82. http://dx.doi.org/10.31743/vp.10549.
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Ferland, Pierre, und Serge Occhietti. „L’Argile de La Pérade : nouvelle unité marine antérieure au Wisconsinien supérieur, vallée du Saint-Laurent, Québec“. Géographie physique et Quaternaire 44, Nr. 2 (18.12.2007): 159–72. http://dx.doi.org/10.7202/032815ar.
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RÉSUMÉ L'Argile de La Pérade témoigne d'un nouvel épisode marin dans la vallée du Saint-Laurent, antérieur à l'Interstade de Saint-Pierre. Le nom de Mer de Cartier est formellement proposé pour désigner cette transgression marine. La nouvelle unité marine a été identifiée sur deux ensembles de sites, au nord et au sud du Saint-Laurent. À Sainte-Anne-de-la-Pérade, l'argile contient une faune variée: des spicules de Démosponges de la famille des Stellettidae; des foraminifères benthiques (Elphidium clavatum Cushman et Elphidium incertum (Williamson); des ostracodes marins (entre autres, Sarsicytheridae punctillata (Brady) et Heterocyprideis sorbyana (Jones), et des coquilles (Nucula sp.). Une datation au 14C obtenue par accélérateur sur des fragments de coquilles a donné un âge > 35 590 BP (Beta-28404, ETH-4737). À Saint-Pierre-les-Becquets, seuls des spicules de Démosponges ont été trouvés dans l'Argile de La Pérade. Cette nouvelle unité marine est observée jusqu'à 22 m d'altitude, ce qui indique une mer postglaciaire résultant d'un enfoncement glacio-isostatique de la vallée du Saint-Laurent. Les caractéristiques sédimentologiques et fauniques de ce sédiment ancien laissent croire que l'invasion marine de la Mer de Cartier a été de moindre envergure que celle de la Mer de Champlain survenue à la fin du Wisconsinien supérieur. À Sainte-Anne-de-la-Pérade. deux tills d'âge non connu précèdent l'Argile de La Pérade. Les Sédiments de Saint-Pierre tronquent l'Argile de La Pérade aux deux sites. Selon l'âge attribué à ces sédiments fluviatiles, l'épisode de la Mer de Cartier peut dater théoriquement de la transition Illinoien-Sangamonien (stade isotopique 6/5), mais date plutôt, d'après le contexte, de la fin de l'un des stades isotopiques froids du Sangamonien sensu lato (5d ou 5b) ou du Wisconsinien inférieur (stade 4/3).
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Tschacher, Torsten. „From Local Practice to Transnational Network — Saints, Shrines and Sufis among Tamil Muslims in Singapore“. Asian Journal of Social Science 34, Nr. 2 (2006): 225–42. http://dx.doi.org/10.1163/156853106777371201.
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AbstractPractices of saint-veneration among Muslims are often perceived as thoroughly localized traditions, which cannot be transplanted to other localities. For this reason, much of the scholarship on the diasporic Muslim communities has assumed that practices of saint-veneration would decline in the Diaspora. Yet, most of this scholarship focused on the relatively young Muslim communities in Western countries. This paper aims to assess this theory by investigating saint-veneration among Tamil Muslims in Singapore, who have been a part of Singaporean Muslim society since the early nineteenth century. It will argue that, contrary to current theories, saint-veneration among Tamil Muslims did not decline among the Singaporean Tamil Diaspora. Rather, Tamil Muslims participated in creating a landscape of shrines in the city by inking their practices with those of other Muslim communities, while at the same time maintaining attachments to saints and shrines back in India.
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Stankova, Radoslava. „The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century“. Slovene 2, Nr. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2012.2.1.4.
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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.
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Stankova, Radoslava. „The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century“. Slovene 2, Nr. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2013.2.1.4.
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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.
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Stankova, Radoslava. „The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century“. Slovene 2, Nr. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2013.2.1.4-1.
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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.
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Davie, May. „Saint Georges et la recomposition symbolique de Beyrouth (IVe-XVe siècle)“. Chronos 40 (06.01.2020): 7–30. http://dx.doi.org/10.31377/chr.v40i.636.
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Saint Georges est la figure sacrée qui a contribué à façonner le visage historique de Beyrouth depuis le XIVe siècle. La ville n’a cependant pas toujours été consacrée à ce saint. Au haut Moyen âge, une autre logique votive s’exprimait sur le territoire beyrouthin, centrée sur la figure du Sauveur, les saints militaires et leurs sites étant confinés à la lisière du territoire urbain. Cette contribution vise à réfléchir sur les circonstances qui auraient entraîné l’entrée en ville d’un saint militaire. Elle cherche à établir l’impact de ce dernier tant au plan symbolique que concret sur les représentations de la population chrétienne et musulmane et sur la recomposition de la fabrique urbaine qui en a découlé
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Claudel, Paul. „Saint Nicolas/Saint Nicholas“. Chesterton Review 45, Nr. 3 (2019): 308–11. http://dx.doi.org/10.5840/chesterton2019453/461.
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Louit, Stéphane. „Saint-Denis (Seine-Saint-Denis). Square Saint-Remy“. Archéologie médiévale, Nr. 42 (01.12.2012): 343–44. http://dx.doi.org/10.4000/archeomed.11186.
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Torpy, Janet M. „Saint Jerome With Saint Paula and Saint Eustochium“. JAMA 296, Nr. 17 (01.11.2006): 2064. http://dx.doi.org/10.1001/jama.296.17.2064.
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Tauran, Jean-Louis. „Le Saint-Siège et la Terre sainte“. Transversalités 119, Nr. 3 (2011): 93. http://dx.doi.org/10.3917/trans.119.0093.
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Koch, Jacky. „Saint-Hippolyte (Haut-Rhin). Institution Sainte-Marie“. Archéologie médiévale, Nr. 39 (01.12.2009): 261. http://dx.doi.org/10.4000/archeomed.20126.
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Bonfils, François. „François de Saint‑Cheron, Sainte Thérèse d’Avila“. Clio, Nr. 15 (01.04.2002): 219–22. http://dx.doi.org/10.4000/clio.72.
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Holomidova, Mariia Khrystyiana. „The role and place of the magazine "Missionary" in the founding of the secular order of St. Basil the Great in the UGCC“. Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, Nr. 14 (29.01.2020): 174–88. http://dx.doi.org/10.52761/2522-1558.2019.14.17.
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The article is intended to acquaint a reader with that important role and place of the Basilian periodical Misionar which it played in the foundation of the Lay Order of Saint Basil the Great in the Ukrainian Greek-Catholic Church by the Righteous Metropolitan Andrey Sheptytsky. The article investigates the initial period of the foundation of the Lay Order of Saint Basil the Great, which was covered in the pages of the periodical Misionar in 1897-1898. The Lay Order of Saint Basil the Great, the earliest name of which is the Brotherhood of Law of Saint Basil the Great, was founded at the Ukrainian Greek-Catholic Church in the time of the Dobromil's reform of the Basilian Order in 1897 by the hegumen of the monastery of Saint Onuphrius in Lviv, father Andrey Sheptytsky, the Order of Saint Basil the Great, the future metropolitan. In the pages of the periodical Misionar, which was also founded by the hegumen and father Andrey Sheptytsky, the Order of Saint Basil the Great, in May in the year of 1897, within June 1897 - December 1898 the materials were published relating to the earliest period of the foundation of the Lay Order of Saint Basil the Great. This is the period when the father A. Sheptytsky, the Order of Saint Basil the Great, fulfilled the duties of the hegumen of Lviv Monastery until August 26, 1898 and later was appointed as a Professor of moral and dogmatic theology at Krystynopol. The first editor of the periodical was the father Platonid Filias, the Order of Saint Basil the Great. By the time the father A. Sheptytsky, the Order of Saint Basil the Great, became the Stanislavsky bishop (1899), he was also the responsible editor of the periodical Misionar. The hegumen and father Andrey Sheptytsky, the Order of Saint Basil the Great, having founded Misionar and having founded the centres of the Brotherhood of Law, used the periodical to popularize the Brotherhood of Law and its development, thus encouraging readers to the perfect Christian life in the world in the community of Brotherhood in order to do good deeds for the benefit of all “Russ community” by joint efforts. The periodical provided information about the formation of centres of the Brotherhood of Law in localities, where the Basilian missions took place. The articles were printed that contributed to the formation of new centres and spiritual formation of community members. In particular, under the heading “The Life of the Saints”, the Basilian fathers, telling about the life of Saint Dalmat, his son Favstva and Saint Isaac, encouraged readers of Misionar to imitate the life of these Saints, the monastic life in the world and the formation of monasteries in villages, like the monastery of St. Isaac. They advised how this could be done. In the heading of the periodical “Misionarski Visti” [Missionary News], it was reported in which localities the centres of the Brotherhood of Law were founded. From May till December 1898, the story “The Christian community” was printed in 12 issues of the periodical that described the life of the law and the Christian life in general. These articles contributed to the spiritual formation of the members of the founded Brotherhood of Law and all readers of the periodical as well as the introduction of the “Rules of St. Father N. Vasyl V. for Mirsky people”, which were concluded by the hegumen and father Andrey Sheptytsky, the Order of Saint Basil the Great for the Brotherhood. Thus, favourable conditions were created for the foundation and development of the Lay Order of Saint Basil the Great, and the periodical Misionar played a special role in this. We can assert that the periodical Misionar occupies an honourable place in the entire now more than 120-year history of the existence and activities of the Lay Order of Saint Basil the Great in the Ukrainian Greek-Catholic Church.
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Abdelouahab Belgherras. „Le statut spirituel et social du saint chez les chrétiens et les musulmans“. Africa Review of Books 5, Nr. 2 (15.03.2009): 8–10. http://dx.doi.org/10.57054/arb.v5i2.4854.
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Saint et sainteté dans le christianisme et l’islam. Le regard des sciences de l’homme Sous la direction de Nelly Amri et Denis Gril. Maisonneuve & Larose, 2007, 372 pages, 24€, ISBN : 978-2-7068-2004-5 Saint et sainteté dans le christianisme et l’islam », tel est l’intitulé de l’ouvrage qui englobe les différentes contributions présentées au colloque organisé en 2005 à Carthage en Tunisie. Les communications traitent de la sainteté et des saints dans le christianisme et dans l’islam, à savoir, les différentes constructions, interprétations, qui se profilent dans les sciences de l’homme. Elles s’articulent donc autour de la problématique centrale de la rencontre qui évoque la question des saints face au présent...
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Zadykowicz, Tadeusz, und Marek Kumór. „Between Realism and Idealization. Contemporary Controversies Surrounding the Ways of Fulfilling the Didactic Functions of Images of Saints from a Theological and Moral Perspective“. Verbum Vitae 41, Nr. 2 (12.06.2023): 255–69. http://dx.doi.org/10.31743/vv.14609.
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The purpose of this article is to provoke discussion on the worship of images depicting saints. However, it is not about defending this worship, since this issue has already been definitively settled by the Church. Instead, the article concerns a new problem – the controversies that arose in connection with some modern depictions of saints, mainly in painting. The mildest of these controversies involve paintings, often made on the basis of surviving photographs, showing saints during their ordinary everyday activities, e.g. while working or resting. A much sharper polarization of opinions occurs when the painting reveals the ethos of the saint with all realism, that is including also their imperfections, and even sin. Can such a saint be an object of veneration which, after all, inherently entails following them as role models? Is such veneration not an acceptance and promotion of flaws that contradict biblical morality? Can such images serve a didactic function? Instead, wouldn’t a certain idealization be advisable – the portrayal of a saint as someone perfect, excluding their flaws and weaknesses? The author takes a position on these controversies by formulating criteria for “good” images based on the theological and moral principles of their worship and an analysis of their functions.