Academic literature on the topic 'Adoration chapel'
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Journal articles on the topic "Adoration chapel"
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Nam, Young Woo and 정강화. "A Study on the Ideal Brightness of Lighting for Eucharistic Adoration in Catholic Chapel." Journal of Digital Design 14, no. 1 (January 2014): 469–76. http://dx.doi.org/10.17280/jdd.2014.14.1.046.
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Tracz, Szymon. "Italian Inspiration for the Painting Decorations by Maciej Jan Meyer from the First Half of the Eighteenth Century in Szembek Chapel at the Cathedral in Frombork." Perspektywy Kultury 30, no. 3 (December 20, 2020): 151–78. http://dx.doi.org/10.35765/pk.2020.3003.11.
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The Bishop of Warmia, Krzysztof Andrzej Jan Szembek from Słupów (1680– 1740), erected a domed reliquary chapel devoted to the Most Holy Savior and St. Theodore the Martyr (Saint Theodore of Amasea) at the cathedral in Frombork, also known as Szembek Chapel. The entire interior of the chapel is covered with frescoes dating from around 1735 by Maciej Jan Meyer (Matthias Johann Meyer) from Lidzbark Warmiński. Educated in Italy, the artist made polychrome decorations in the style of illusionistic architectural painting known as quadrature. In the lower part of the chapel stand busts of saints and the entire figure of St. Theodore of Amasea; in the cupola of the dome is the adoration of the Holy Trinity and the Holy Cross by the Mother of God and the Saints. Using the comparative method, I discuss the decoration of the chapel in the context of quadrature painting, which was developing in Italy and then in Central Europe, especially at the end of the 17th and the first half of the 18th centuries. Influential artists who played an important role for Polish quadratura techniques were Andrea Pozzo (1642–1709) and painters who came from Italy or studied painting there, such as Maciej Jan Meyer. I also show the prototype for the decoration of the chapel’s dome, namely, the frescoes from 1664–1665 by Pietro Berrettini da Cortona in the dome of Santa Maria in Valicella in Rome, as well as for medallions with busts of saints modeled on the structure of the main altar from 1699–1700 in the Church of the Holy Cross in Warsaw, funded by Meyer’s first patron, Bishop Teodor Potocki, primate of Poland.
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Miller, Stephanie R. "The Incarnation of the Word: Andrea Della Robbia’s Annunciation and Adoration Altarpieces at La Verna." Religions 12, no. 8 (August 10, 2021): 624. http://dx.doi.org/10.3390/rel12080624.
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On the mountainous crest of the Apennines are several buildings comprising the monastic site of La Verna where St. Francis received his stigmata in 1224. Described in 1493 as another Jerusalem in the West, the monastery’s Chiesa Maggiore, Santa Maria degli Angeli, and the Chapel of the Stigmata house its most prominent images, Andrea della Robbia’s five altarpieces (c. 1476-c. 1493). This essay explores the beholder’s experiences before Andrea’s earliest two altarpieces at the Observant Franciscan monastery, the Annunciation and Adoration. The history and function of this monastery are considered in light of the themes of these altarpieces and their theological significance. Of relevance are the inscriptions on the altarpieces, which rather than simply identifying the accompanying images, propose interesting interpretations and influences for the altarpieces and which suggest interactive involvement between beholder and the altarpieces in the monastic spaces. Taken together, these works reveal a sensitivity to the specific needs of the Franciscan audience, context, and location and an awareness of Renaissance devotional practices.
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Kurisoo, Merike, and Aivar Põldvee. "The Appearance of Hans and Jaan. A 17th Century Epitaph Painting Donated by Estonian Peasants." Baltic Journal of Art History 14 (December 27, 2017): 117. http://dx.doi.org/10.12697/bjah.2017.14.05.
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The epitaph donated by Hans and Jaan, two peasants from Türi parish, is evidence of the acceptance of ecclesiastic values and religious devotion among the Estonian peasantry. Other examples of this tendency from the Swedish era also exist. For instance, the grand wheel crosses, typical for North Estonia, that were once located in the Türi churchyard; and a chandelier (1659) donated by a peasant in the Keila church, the size of which exceeds those gifted by manor lords. From a later period, the stained-glass coats of arms of the peasantry in the Ilumäe chapel (1729) are also an example of this heightened sense of self-awareness and its display in houses of worships.Along with the hundreds and hundreds of works donated to churches by nobles, the epitaph painting depicting the Adoration of the Shepherds is a rare example of a painting gifted to a church by farmers, which also commemorates them. Hans and Jaan have now earned a place in Estonian (art) history: the pictures of the two simple men are the first known portraits of peasants whose names we know.
Dissertations / Theses on the topic "Adoration chapel"
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Hrubjaková, Petra. "Architektonická studie sakrálního objektu a komunitního centra Salesiánského Brno - Líšeň / druhá etapa." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2021. http://www.nusl.cz/ntk/nusl-443686.
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By entering the diploma thesis is to create an architectural study of the sacral object and the Salesian community center in Brno - Líšeň. The first mention of the creating church appeared in 1987 and because of this reason Salesians came to this city, they focus on working with children and youth, according to Don Bosca. Their method od education was reflected in the overall project concept. The building will be linked to the existing object of the Salesian Youth Center, but it will also serve for a wider circle of believers. The consecration of the church will be a third divine person - the Holy Spirit. The object will be on the Horníková ulica, on the parcels no. 5037/30,32. On the plot with parc. No.5037/32 is currently a building, that is the property of the Nadácia pre radosť, and it will by removed during construction. The proposal is based on urban analyzes performed and responds to the surrounding buildings. It also affects the conditions of the building plot and uses terrain sloping. The proposal consists of one object that includes a church with a capacity for 400 seat and 100-standing persons with chorus, sacristy, adoration chapel and technical and hygienic backgrounds. Furthermore, there is a educational/multifunction room, workshop and store of religious products, farther the parish part with the apartments, office for priests and underground garage. In addition to the building, there was created paved areas for pedestrian which responding to existing communications. Due to the removal of the parking lot in the northern part of the solved territory, the existing parking lot was extended on the south side and there was also created a new communication for cars, which connects the Northern Street Horníková with Western. In this communication, it is necessary to create a suitable road signage to prevent the supply of vehicles and it must not be used as an abbreviation in the traffic jam at the 2nd grade road communication.
Books on the topic "Adoration chapel"
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Noga-Banai, Galit. The Impact of Jerusalemite Traditions on Early Christian Roman Art. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190874650.003.0003.
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This chapter discusses visual initiatives in fourth-century Rome that responded to contemporary narratives emerging from Palestine. It argues that the Roman scene of the Adoration of the Elevated Christogram by Peter and Paul was composed in the wake of the accounts published by Cyril of Jerusalem, highlighting the prominence of Jerusalem as the home of the Cross. The chapter will show that new composition developed in three visual stages: the appearance of the elevated Christogram at the center of the so-called Passion sarcophagi; the appearance of the more representative composition, the Adoration of the Elevated Christogram by Peter and Paul; and the combined appearance of the Adoratio group with the Crossing of the Red Sea. The chapter will then highlight a group of Roman sarcophagi, the so-called Bethesda sarcophagi that feature biblical scenes connected with specific sites in Jerusalem and the Galilee.
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Furani, Khaled. Theology Revealing the Hājibs of Anthropology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797852.003.0005.
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This chapter proposes ways in which theology could promote a critique of idolatries in modern anthropology. It culls resources by scouring Nietzsche’s arguments against modernity. Nietzsche enables a vision of modern anthropology as symptomatic of God’s death in the West, thus inducing questions about the ways its adoration of idols may inhibit a truer inquiry. The chapter finds examples to this effect in anthropology’s engagement with the nation state, humanism, and the constitutive concept of culture. It then speculates as to how a theological repudiation of anthropology’s idols could support a conceptual and institutional renewal going far beyond enhancing its study of religion. For instance, anthropology awakened by theistic rationality could adequately engage with the concept of tradition. It could also forge a new grammar of connectivity within the discipline as well as within the disciplinary arrangements of the modern university.
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McGhee, Michael. The ‘Soul steady and collected’. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799511.003.0016.
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Religion passes beyond the ken, the horizon, of reason, with faith its continuation, Coleridge tells us. Chapter 15 reflects on Coleridge’s illuminating metaphor of twilight, night, and the starry heavens to see how the experiential forms it draws on can affect our understanding of terms like ‘reason’ and ‘faith’. Tentatively suppressing those terms, it concentrates on the metaphor and the experience, to see where they lead without the leash of orthodox doctrine controlling the interpretation. Preserving ‘the Soul steady and concentered in its Trance of inward Adoration’ is the crucial experience. Twilight stealing into darkness and into night suggests progressing stillness, its associated concentration opening up a real prospect, the starry heavens, ordinarily concealed by the light of day and quotidian clamour. A reflection on Buddhist meditational traditions is included; concentration or samadhi as a condition of awakening, seeing things as they are, associated with ‘compassion’ or karuna.
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Songster, E. Elena. Obscurity, Oddity, and Icon. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199393671.003.0002.
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With the benefit of scientific studies, popular media, and zoo displays, this chapter traces the transformation of the giant panda from an unknown animal to a national treasure. Prior to the twentieth century the giant panda was virtually absent from or forgotten in Chinese historic cultural artifacts. China’s general populace did not take a strong interest in the giant panda until after 1949. An upsurge of scientific studies on the giant panda unveiled numerous curiosities about the panda that aroused both domestic and international interest. Because of its biological peculiarities, the panda was used as a tool for teaching communist citizens scientific thought. Although the panda was first introduced to the public through science, its attractive and unique appearance inspired adoration. Increasingly the general populace was not only intrigued by the panda, but began to embrace it as a popular symbol of the nation.
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Drouet, Pascale, and Nathalie Rivère de Carles. French Receptions of Shakespearean Tragedy. Edited by Michael Neill and David Schalkwyk. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780198724193.013.44.
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The philosopher Alain synthesized the French approach to Shakespeare when he announced: ‘If Hamlet fell down to Earth, naked, without its procession of admirers, the critics would mock it, not without the semblance of a reason.’ Contrasting the quest for the essence of a work of art as opposed to its mere existence, he emphasized an enduring dualism in the French reception of Shakespearean tragedy. Between Voltaire’s rejection and the Romantics’ adoration of the ‘black sun’, Shakespeare generated a dialogue in French art. Starting with the critical reception, this chapter shows how Shakespearean tragedy became the instrument of a reflection on Liberty. The stage dynamic of destruction and regeneration in the treatment of Shakespearean tragedies produced a call for new liberated approaches to French dramatic language. Shakespeare thus became a laboratory where translators, adaptors, stage directors, and actors would put their trade to the test of a protean script and free themselves from the strictures of national tradition.
Book chapters on the topic "Adoration chapel"
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Vargas Cervantes, Susana. "Performing Mexicanidad II." In The Little Old Lady Killer, 145–84. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479876488.003.0005.
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This chapter analyzes the notion of mexicanidad in terms of its underlying religious associations and their relation to official discourses on criminality. The construction of what constitutes a “morally good” Mexican versus an “evil” one, based on religious beliefs—such as an adoration of La Santa Muerte (The Holy Death) and —was used in official discourses to pathologize Barraza’s beliefs as those of a lower-class Mexican who was “evil” by nature. Her beliefs, along with her socioeconomic class, were exploited in media coverage to link her to criminality and serve as evidence that she was indeed a serial killer. Popular adoration of La Santa Muerte (and the associated figure of Jesús Malaverde) is contrasted with that of figures with whom she shares many characteristics, but which are deemed much more acceptable within the discourses of mexicanidad: La Virgen de Guadalupe and La Catrina. The chapter also explores the figure of the macho and the notion of machismo in the everyday lives of Mexican men and women.
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Dugan, Katherine. "“Hanging out with Jesus”." In Millennial Missionaries, 57–80. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190875961.003.0003.
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This chapter studies FOCUS missionaries’ daily Holy Hour and argues that this particular prayer discipline shapes how Catholic millennials become missionaries who are willing to evangelize college students every single day. Missionaries pray at the intersection of religious experience, religious practice, social context, bodily comportment, and interior processes. Daily Holy Hour involves Adoration, mental prayer, lectio divina, intercessory prayer, and spiritual reading. With each prayer form, millennials enact the mundane work of trying to become twenty-first century Catholic missionaries. These prayer practices—updated, remixed, and reclaimed for a new generation of Catholics—were the way these millennials articulated and embodied their Catholic identity.
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Kling, David W. "European Catholicism (1500–1700)." In A History of Christian Conversion, 233–59. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0010.
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The long Catholic Reformation, which lasted from the sixteenth to the eighteenth century, is one of the most active, intense, and expansive in the history of Christian conversion. This chapter begins with an examination of the conversions of two profoundly influential Catholics from the Iberian Peninsula (Ignatius of Loyola and Teresa of Ávila) and then considers efforts by the religious orders to re-Catholicize Europe. With the Jesuits leading the way, the Church evangelized the masses, drawing them into a personal relationship with God by encouraging the very things Protestants condemned: cults of intercession, pilgrimages, concern with purgatory, feast days, adoration of Christ in the Eucharist, and devotion to the saints. The chapter then moves to a discussion of conversion in the context of religiously mixed communities (Catholics and Protestants) in the Low Countries and France and ends with a discussion of Pierre Bayle’s defense of free conscience as the basis of true conversion.
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Fischer-Bovet, Christelle. "Soldiers in the Epigraphy of Ptolemaic Egypt." In The Epigraphy of Ptolemaic Egypt, 127–58. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198858225.003.0009.
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Soldiers are heavily represented within the corpus of Greek inscriptions from Egypt, sometimes acting individually—especially officers—and sometimes as a group. The most common types of documents are dedications, along with signatures and proskynemata (acts of adoration)—generally simply graffiti. Smaller in number are the funerary inscriptions (mostly from Alexandria), and finally a few honorific decrees and petitions involving soldiers. The aim of this chapter is more generally to explain why there were so many inscriptions concerning soldiers and why their number increased over time, through the analysis of their content, form, and functions. Dedicatory inscriptions offer the clearest evidence for investigating this increase and therefore are the focus of the chapter, though some of the new habits are also reflected in other types of inscriptions. A number of inscriptions set up by members of the military were also preserved in hieroglyphs and Demotic Egyptian on statues and stelai and sometimes concern individuals who are also known from the Greek documentation.
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Rigeade, Anne-Laure. "Virginia Woolf and French Writers: Contemporaneity, Idolisation, Iconisation." In The Edinburgh Companion to Virginia Woolf and Contemporary Global Literature, 371–86. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474448475.003.0021.
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This paper addresses the question of Woolf’s reception in France through a typology of its three aspects and features: contemporaneity, idolisation, iconisation. First, ‘contemporaneity’ refers not only to a historical coincidence between two writers or thinkers living at the same period of time but also to a form shared sensibility that can disrupt the chronology. Thus, Nathalie Sarraute considered Virginia Woolf her contemporary and came to transform her into a writer of the sixties. Second, ‘idolisation’ coincides mainly with the feminist reception of Virginia Woolf in the seventies-eighties when, in some French writers’ works, admiration became adoration, fascination, and even sanctification. This section of the chapter focuses on the examples of Anne Bragance’s La Dame sur le piédestal and Cecile Wajsbrot’s Une vie à soi in particular. Finally, the third type of reception converts Virginia Woolf into an icon (“iconisation”): she is no more a goddess in this process, but a trace in our collective memory. Anne-James Chaton’s biofiction, Elle regarde passer les gens, exemplifies particularly what is called here iconisation.
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Le Zotte, Jennifer. "Dressing Dada and the Rise of Flea Markets." In From Goodwill to Grunge. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469631905.003.0003.
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This chapter describes the economic, cultural, and demographic supports for the rise of flea markets during the interwar period. I introduce the duality of secondhand consumer motivations, as well as the contradictions of a perennial avant-garde adoration of used materials. The reframing of novelty to include the not-new was connected to, on one hand, transnational art movements tinged with political radicalism, such as Surrealism and Dada, and on the other, nostalgic sentimentalism forged by conservative patriotism, like that of automitive mogul-turned-collecter Henry Ford. While the growth of flea markets did rely on a broadening consumer market for secondhand goods, the forms and locations of the outdoor venues demonstrated the independent determination and entrepreneurialism of marginalized classes, especially immigrants and black southern migrants; xenophobia and antisemitism helped establish the locations and format of many urban flea markets. As chain grocery stores like the Great Atlantic & Pacific Tea Company (the A & P) replaced direct-to-consumer food distribution via farmer’s markets in the country and city-sanctioned public markets in urban areas, secondhand commodities filled in the gap, sustaining preexisting open-air venures.