Journal articles on the topic 'Celebrant'
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Toloui, Karen. "Celebrant." College English 48, no. 5 (September 1986): 462. http://dx.doi.org/10.2307/377092.
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Stapleton, Wilson. "The celebrant." Self & Society 13, no. 1 (January 1985): 11. http://dx.doi.org/10.1080/03060497.1985.11084662.
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Schleppi, John R. "The Celebrant." Canadian Journal of History of Sport 25, no. 1 (May 1994): 79–81. http://dx.doi.org/10.1123/cjhs.25.1.79.
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Oman, Nathan B. "The Scholar as Celebrant." Dialogue: A Journal of Mormon Thought 41, no. 3 (October 1, 2008): 163–66. http://dx.doi.org/10.5406/dialjmormthou.41.3.0163.
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Pastuszko, Marian. "Obrzędy i ceremonie sprawowania Eucharystii (kanony 923-930)." Prawo Kanoniczne 36, no. 1-2 (June 5, 1993): 69–130. http://dx.doi.org/10.21697/pk.1993.36.1-2.05.
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Praesens articulus proemio, parte principali, conclusione et argumento lingua latina exarato, constat. In proemio duae notiones, nempe ritus et caeremoniarum praesentantur. In principali parte articuli canones 923—930 Codicis Juris Canonici Papae Joannis Pauli II exponuntur. — Can. 923 permittit christifidelibus Cacrificium Eucharisticum participare et sacram Communionem suscipere quolibet ritu catholico, firmo praescripto can. 844. — Ad normam can. 924 Eucharisticum Sacrificium celebrari debet ex pane mere triticeo, recenter confecto ( = materia ex qua Sacramenti Eucharistiae) et vino naturali, de genimine vitis, non corrupto ( = item materia ex qua Sacramenti Eucharistiae). — Vino in ritu praeparationis donorum admiscendum est paulum aquae. — Secundum can. 925 sacra Communio distribui potest uno e tribus modis: 1. sub sola specie panis, 2. sub specie panis et vini, 3. sub sola specie vini. Hic tertius modus adhibetur solummodo in casu necessitatis ex parte fidelis sacram Communionem suscipientis. — Can. 926 obligat sacerdotes Ecclesiae romano — catholicae ad adhibendum panem azymum in celebratione Eucharistiae, iuxta traditionem antiquam. Etiam urgente extrema necessitate, unam tantum materiam (seu aut panem aut vinum) sine altera aut etiam utramque (seu et panem et vinum) extra Eucharisticam celebrationem consecrare severrimet prohibet can. 927. — In Ecclesia romano — catholica usque ad Concilium Vaticanum II (1963— 1965) Eucharisticum Sacrificium lingua latina celebrabatur. Ab illo tempore sine populo adhuc lingua latina celebrari, sed cum populo ordinarie peragitur lingua sacerdotis Missam celebrantis et populi participantis, dummodo textus liturgici legitime approbati sint a Sede Apostolica (can. 928). — Sacerdotes et diaconi tam in Missae Sacrificio celebrando quam in sacra Communione administranda sacras vestes a rubricis praescriptas deferre debent (can. 929). — Sacerdotes infirmi aut aetate provecti si stare nequeant, Sacrificium Eucharisticum celebrare possunt sedentes, servatis tamen omnibus praescriptis liturgicis, et non coram populo, nisi de licentia ordinarii. — Sacerdotes caeci autem vel alia infirmitate laborantes, licite Sacrificium Eucharisticum celebrant, adhibendo quemlibet textum Missae (utique ex probatis), adstante si casus ferat, alio sacerdote aut diacono vel instructo laico (can. 930 § 1 et § 2). Sub fine articuli quaedam inconvenientia indicatur, quae consistit in hoc, quod titulus articuli III De Ritibus et caeremoniis Eucharisticae celebrationis loquitur, sed canones 924—930 vocem „caeremoniae” non habent, et solummodo de ritibus, non autem de caeremoniis tractant. — Tandem non sine aliqua melancholia confitetur auctor: feci, quod potui, faciant meliora potentes.
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Kobzar-Frolova, Margarita N. "The 75th Anniversary of Professor S.V. Zapolsky." Administrative law and procedure 10 (October 6, 2022): 5. http://dx.doi.org/10.18572/2071-1166-2022-10-5-5.
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The article has been prepared on the 75th Anniversary of LL.D., Professor, Honored Lawyer of the Russian Federation Sergey V. Zapolskiy. The article uses bibliographic data, data from the personal archive of the scientist, personal memories of the celebrant, S.V. Zapolskiy.
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Kobzar-Frolova, Margarita N. "On the 75th Anniversary of LL.D., Professor, Honored Lawyer of the Russian Federation Sergey V. Zapolskiy." Financial Law 10 (October 6, 2022): 6–8. http://dx.doi.org/10.18572/1813-1220-2022-10-6-8.
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The article has been prepared on the 75th Anniversary of LL.D., Professor, Honored Lawyer of the Russian Federation Sergey V. Zapolskiy. The article uses bibliographic data, data from the personal archive of the scientist, personal memories of the celebrant, S.V. Zapolskiy.
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Olson, S. Douglas. "AESCHINES ΚΟΙΤΟΦΟΡΟΣ (DEM. 18.260)." Classical Quarterly 67, no. 1 (March 16, 2017): 297–99. http://dx.doi.org/10.1017/s0009838817000192.
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According to the manuscripts of On the Crown (18.260), Demosthenes mockingly claims that, as the youthful Aeschines led processions in his mother's mystery-cult celebrations, he was hailed by various old women as ἔξαρχος καὶ προηγεμὼν καὶ κιττοφόρος καὶ λικνοφόρος καὶ τοιαῦθ’ (‘leader and guide and ivy-bearer and bearer-of-the-winnowing-fan and the like’). Τhese are clearly special titles—Aeschines is not just one celebrant among many but a leading figure in the train of worshippers—and recent editors accordingly note that κιττοφόρος seems weak and follow Albert Rubens (‘Rubenius’) in printing instead κιστοφόρος (‘basket-bearer’), which Harpocration reports was read by some authorities here. κιστοφόρος appears to be supported by ΣF2 18.260 (296 Dilts) ὁ φέρων τὰς κίστας (‘the man who carries the baskets’), which is easily taken to confirm that Demosthenes meant that Aeschines stood out in the crowd of celebrants inter alia because he carried containers within which must have been sacred implements of some sort.
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Matveyeva, N. V. "Biodiversity in Vegetation and Ecosystems»: symposium on the occasion of the retirement of Prof. Dr. Fred J.A. Daniels (Munster, Germany, July 11, 2008)." Vegetation of Russia, no. 13 (2008): 123–24. http://dx.doi.org/10.31111/vegrus/2008.13.123.
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July 2008 in Münster (Germany) hosted a Symposium on the occasion of the 65th anniversary of Professor of the University of this city, Fred Daniels (Frederikus Josephus Alphonsus Daniëls). The title of this Symposium «Biodiversity in Vegetation and Ecosystems» reflected the wide range of interests of the celebrant.
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Wrong, Dennis H. "Digby Baltzell: Sociologist and Critical Celebrant of the Upper Class." Sociological Theory 17, no. 1 (March 1999): 112–16. http://dx.doi.org/10.1111/0735-2751.00068.
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Pastuszko, Marian. "Szafarstwo Najświętszej Eucharystii (kanony 897-911)." Prawo Kanoniczne 37, no. 1-2 (June 15, 1994): 73–161. http://dx.doi.org/10.21697/pk.1994.37.1-2.04.
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Articulus proemio, parte principali et conclusione constant. In proemio fontes iuris canonici de Sanctissima Eucharistia tractantes exponunntur et canones 897-899 Codicis luris Canonici explicantur. Pars principalis articuli in decem puncta dividitur, quia hoc in loco decem canones (ex 900-911) inveniuntur. 1. Secundum can. 900 §§ 1-2 minister Sanctissimae Eucharistiae est solus sacerdos valide ordinatus et lege canonica non impeditus. 2. Can. 901 permittit sacerdoti Missam celebranti applicare pro quibusvis fidelibus etiam defunctis. 3. Ad normam can. 903 sacerdotes peregrini litteras commendatitias sui ordinarii vel superioris religiosi secum habere debent, si Missam celebrare velint extra suam dioecesim. 4. Sacerdotibus valde commendatur frequens, immo cotidiana celebratio Sanctissimi Sacrificii (can. 904). 5. Exceptis diebus 2 novembris et 25 decembris non licet sacerdoti plus quam semel in die celebrare. Ordinarius loci concedere potest sacerdotibus ut bis in die et ter die dominica vel festo de praecepto Missam celebrent (can. 905 §§ 1-2). 6. Non licet celebrare Sacrificium Eucharisticum sine participatione alicuius saltem fidelis (can. 906). In celebratione eucharistica diaconus et laicus non potest actionibus fungi, quae sacerdotis celebrantis sunt propriae (can. 907). 8. Can. 909 obligat sacerdotes ad se praeparandum ante Missam et ad gratias agendum post Missam. Idem admittitur in libro Liturgiae Horarum lingua latina edito. Aliter vero proponit, minus recte iudicio auctoris liber Liturgiae Horarum in lingua polonica publicatus. 9. Ad normam can. 910 § 2 et can. 230 § 3 laicus ad sacram Communionem distribuendam deputari potest. In Polonia viri, sed non mulieres, nostris diebus, facultatem communionem distribuendi ab ordinario obtinere possunt. 10. Officium et ius Viaticum ad infirmos deferendi habent parochus, vicarii paroeciales - in paroecia, cappellanus - in sua cappellania et superior in communitate religiosa clericali aut in societate vitae apostolicae versantibus in domo. In casu necessitatis hoc facere protest quilibet sacrae Communionis minister (can. 911 §§ 1-2). Sub fine auctor affirmat conclusionem esse brevem quia proemium longum videtur.
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Lucic, Karen. "On the Threshold: Charles Sheeler's Early Photographs." Prospects 20 (October 1995): 227–55. http://dx.doi.org/10.1017/s0361233300006074.
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Charles Sheeler, like most American modernists of his generation, avoided the human subject. Instead his paintings and photographs focus upon inanimate objects that range from the Shaker furniture seen in Home Sweet Home (Figure 1) to the Ford factory buildings depicted in Rouge River Plant (Figure 2). These depopulated subjects have established Sheeler's reputation as an impersonal celebrant of the functionalist tradition in American design. But on close examination, the images also reveal understated longings and fears; they function as metaphors for a psychological confrontation with the external world.
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Orchard, Nicholas. "An Anglo-Saxon mass for St Willibrord and its later liturgical uses." Anglo-Saxon England 24 (December 1995): 1–10. http://dx.doi.org/10.1017/s0263675100004622.
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Of all the services held in a saint's honour in the course of his or her feast-day, mass was the most important: and central to the mass were the prayers invoking the saint's intercession said by the celebrant. Together with the canon, these ‘proper’ prayers – by the ninth century normally a collect (collecta), secret (super oblata or secreta), preface (prefatio) and postcommunion (ad complendum or postcommunio) – formed the backbone around which chant and readings were arranged, and they were gathered together in the sacramentary, the book used by the celebrant alone. Further forms might be provided as ‘alternatives’ (aliae orationes); for the conclusion of mass (super populum); and occasionally, for vespers of the day before the feast and of the feast itself (ad vesperas), but generally speaking, these are rare. As ‘informal’ cults became formal, or prize relics came to hand, so the need for new suites of prayers arose. These could be composed afresh, ‘borrowed’ from existing saints' masses (an easy option, necessitating little more than the insertion of the new saint's name in the relevant prayers); or if the precentor's creative powers failed him completely, they could be taken from the ‘commons’, that is, from the series of ready-made masses contained in almost every medieval sacramentary or missal for a ‘confessor’, a ‘martyr’ or a ‘virgin’, and so on. Some houses attracted the services of gifted writers; other seem not to have been so fortunate. It is my intention to analyse here the genesis and dissemination of a mass from a house of the former class which throws interesting light on the liturgical links between England and the Continent in the eighth century.
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Eckmann, Augustyn. "Kult męczenników afrykańskich w pismach św. Augustyna." Vox Patrum 55 (July 15, 2010): 183–88. http://dx.doi.org/10.31743/vp.4334.
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Augustinus enumerat: Cyprianum, Perpetuam et Felicitam, martyres Scyllitanorum, episcopum Hipponensem Theogenem, Castum et Aemilium, diaconum Marianum et lectorem Iacobum, episcopi Uticae Quadratum, Fabiam Salsam et Crispinam, viginti martyres, octo martyres, sanctum Felicem et Gennadium. Celebrabantur etiam martyres Italici: Laurentius, Protasius et Gervasius et episcopus Xystus atque pauci martyres Hispanici: Laurentius a Saragossa, sancta Eulalia, episcopus Fructuosus cum sociis – propter Christum facti sunt martyres. Christiani – catholici celebrant sollemnitates martyrum ad exhortationem fidelium. Colunt Deum, quem colunt et martyres. Templa et sacrificia non martyribus, sed Deo soli exhibentur. Martyres loco meliore recitantur ad altare. In diebus martyrum cogitandum de ipsorum sequendis vestigiis. Martyres laudandi et amandi, Deus martyrum colendus.
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Ronald Kates. "Rings Born of Impulse: Gift-Exchange Economies in Eric Rolfe Greenberg's The Celebrant." NINE: A Journal of Baseball History and Culture 17, no. 2 (2009): 58–69. http://dx.doi.org/10.1353/nin.0.0033.
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Strecker, Trey. ""A World without Grays": Innocence and Experience in Eric Rolfe Greenberg's The Celebrant." NINE: A Journal of Baseball History and Culture 11, no. 2 (2003): 103–9. http://dx.doi.org/10.1353/nin.2003.0024.
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Turrell, James F. "Anglican adaptation to pandemic disease: a historical perspective." Anglican Theological Review 104, no. 1 (December 29, 2021): 7–21. http://dx.doi.org/10.1177/00033286211061093.
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As churches navigate the “new normal” of hybrid/online worship and public health measures, history offers some resources that can help guide our thinking. Anglicanism has, from its birth in the sixteenth century, adapted to such epidemic challenges as sweating sickness, plague, smallpox, cholera, and influenza. Anglican theology favors corporate prayer (including dispersed, synchronous prayer) and encourages the idea of the sacramentality of the word. At the same time, it resists the idea of virtual sacraments apart from a physical gathering and rejects a eucharist at which only the celebrant receives the consecrated bread and wine. History rarely offers straightforward lessons, but it suggests that Anglicanism has sufficient resources within itself to sustain itself through even a prolonged pandemic.
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Wojtkowiak, Joanna, Robin Knibbe, and Anne Goossensen. "Emerging ritual practices in pluralistic society: a comparison of six non-religious European celebrant training programmes." Journal for the Study of Spirituality 8, no. 1 (January 2, 2018): 77–90. http://dx.doi.org/10.1080/20440243.2018.1431287.
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MORRISON, A. D. "SEXUAL AMBIGUITY AND THE IDENTITY OF THE NARRATOR IN CALLIMACHUS‘HYMN TO ATHENA." Bulletin of the Institute of Classical Studies 48, no. 1 (December 1, 2005): 27–46. http://dx.doi.org/10.1111/j.2041-5370.2005.tb00253.x.
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Abstract This paper re-examines the narratorial voice in Callimachus' ‘mimetic’ Hymn to Athena and argues that we should see it as complex and experimental (cf. the voices of his hymns to Zeus and Apollo). The portrayal of a narrator whose sex is ambiguous (with some elements pointing to a female celebrant as the narrator, others to a male scholar-poet) is in fact closely connected to the subject-matter of the myth which the narrator tells — the blinding of Teiresias for seeing Athena bathing naked, characters who are themselves sexually ambiguous. The nature and function of this myth, and its portrayal of Athena, raise important questions about the representation of the gods, for example in poetry, and about Hellenistic attitudes to the divine.
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Mititelu, Cătălina. "The celebrant of the Holy Sacrament of the Eucharist. Rules and canonical norms of the Orthodox Church." Annales Canonici 10 (January 1, 2014): 139. http://dx.doi.org/10.15633/acan.1937.
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Zverevich, V. V. "Yakov L. Shrayberg in the context of modernity." Scientific and Technical Libraries, no. 8 (September 7, 2022): 145–52. http://dx.doi.org/10.33186/1027-3689-2022-8-145-152.
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The article coincides with the jubilee of Yakov L. Shrayberg, a prominent Russian scientist, Doctor of Science in Engineering, Professor, Honored Worker of Culture of the Russian Federation, corresponding member of Russian Academy of Education, founder and president of the International Association of Users and Developers of Electronic Libraries and New Information Technologies (ELNIT Association) National Library Association “Libraries of the Future” (NALF). The author reviews various aspects of Dr. Shrayberg’s professional activities, in particular, development of International Library, Information and Analytical Center (ILIAC) in Russia and the USA, planning and orchestration of international scientific and practical conferences “Crimea” and LIBCOM, and, within their framework, the intellectual show game “What? Where? When? in Library, Information, Book and Publishing Space”, and authoring the memorial three-volume book “My friend Katya Genieva”, etc. The author recalls with warm feelings the milestones of his joint work with the celebrant and congratulates him on his birthday.
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Shoham, Hizky. "The Bar and Bat Mitzvah in the Yishuv and Early Israel: From Initiation Rite to Birthday Party." AJS Review 42, no. 1 (April 2018): 133–57. http://dx.doi.org/10.1017/s0364009418000090.
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This article is an anthropological history of the bar/bat mitzvah ceremony in the Yishuv and Israel of the 1940s and the 1950s, when this ceremony radically grew in terms of the space, time, and economic resources devoted to it, as well as expanded to include girls. To explain that shift, I suggest distinguishing classic rites of initiation from the system of life-cycle ceremonies typical of modern consumer culture, which emphasizes the transition between temporal markers rather than social statuses and imposes no task on the birthday celebrant. The article reconstructs the process by which, during the 1940s and the 1950s, the bar/bat mitzvah ceremony came to function more as an elaborate birthday party than as a rite of initiation. The historical reconstruction demonstrates how, during the late Mandate period and early years of statehood, a new grassroots Israeli culture emerged, shaped by the accommodation of Western consumer culture to Jewish traditions rather than by Zionist ideology or established religion.
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Levy, Ian Christopher. "Was John Wyclif's Theology of the Eucharist Donatistic?" Scottish Journal of Theology 53, no. 2 (May 2000): 137–53. http://dx.doi.org/10.1017/s0036930600050705.
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The heresy of Donatism has often been associated with the fourteenth-century theologian John Wyclif. This study focuses on whether or not Wyclif's eucharistic theology had in fact lapsed into this heresy. For if Wyclif was guilty of Donatism it is certainly no small matter. Donatism violates one of the most fundamental tenets of Catholic Christianity, viz. that the validity of the sacraments is not dependent upon the personal sanctity of the human beings who administer them. Medieval canon law dealt at some length with the issue of sacramental administration, upholding the Augustinian position that the determining factor in the proper administration of the sacraments is not the merit of the celebrant, but rather the power of God operating through him. Indeed, such a principle would have to be maintained if the foundation of the Church's sacramental system, and the ecclesiastical structure as a whole, was to be preserved from the prospect of disintegration.
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Jerónimo-García, Gloria María. "ACTUACIÓN EFECTIVA DEL ÁREA DE SEGUIMIENTO DE ACUERDOS REPARATORIOS." Revista de Investigaciones Universidad del Quindío 33, S2 (September 21, 2021): 174–82. http://dx.doi.org/10.33975/riuq.vol33ns2.629.
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Este artículo describe y explica lo que acontece después de celebrar un procedimiento, que da como resultado un acuerdo reparatorio (AR), utilizando mecanismos alternos de solución de controversias (MASC), previsto en la Ley Nacional de Mecanismos Alternativos de Solución de Controversias en Materia Penal (LNMASCMP), dependiendo que en caso proceda; conciliación, mediación y la junta restaurativa, los cuales se celebran entre víctima u ofendido y el imputado. Una vez celebrado dicho AR, existe un área que se encarga del seguimiento, que tiene que cumplir con cierta funcionalidad. La reforma del 2008 a la Constitución Política de los Estados Unidos Mexicanos (CPEUM) en su artículo 17, cuarto párrafo, da la creación de la LNMASCMP quien, a partir de su publicación en 2014, rige los mecanismos alternativos en materia penal. Sin embargo, se carece del conocimiento sobre el manejo o gestión después de celebrar un AR, en particular del área de seguimientos de RP de la Fiscalía General del estado de Tabasco (FGE), así como la función que desempeña al tener conocimiento de la suscripción de AR diferido, misma que se encuentran estipuladas en el numeral 36 de la (LNMASC) en sus distintas fracciones.
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F. Dalla-Déa, Paulo. "AS MUITAS VOZES DO PRESIDENTE DA CELEBRAÇÃO EUCARÍSTICA." INTERAÇÕES - Cultura e Comunidade 10, no. 18 (December 31, 2015): 25. http://dx.doi.org/10.5752/p.1983-2478.2015v10n18p25.
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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p>O texto mostra como o presidente de uma celebração vibra – mesmo sem saber – diversas vozes ao mesmo tempo, enquanto celebra: os elementos básicos da celebração eucarística, a gestualidade que se reveste sua própria voz e a voz da comunidade, a voz da Igreja, enquanto Magistério, a voz de Cristo e outras vozes não oficiais, inaugurando diálogos que continuam dentro e fora da celebração em si. A partir da visão bakhtiniana, o texto visa ler o desempenho litúrgico do celebrante com outra ótica, integrando olhares novos e colocando em perspectiva ângulos novos da persona do presidente. Não são olhares conflitantes, mas que podem ser sobrepostos e mostram em camadas os elementos diversos que compõe a persona de um presidente. Essa nova possibilidade de interpretação mostra o quanto é complexo e rico a presidência de uma assembleia celebrativa.</p></div></div><div class="layoutArea"><div class="column"><p><span>P</span><span>ALAVRAS</span><span>-</span><span>CHAVES</span><span>: </span><span>Celebração. Presidência. Vozes. Eucaristia. Bakhtin </span></p><p><span>A</span><span>BSTRACT </span></p><p><span>The text showing how the president of Eucharistic celebration vibrate – in no conscientious way – performing many voices in the same time, when celebrating: basic elements of Eucharistic celebration, the gestural performance, the own voice and the community voice, the Official Catholic voice, the Christ’s voice and other non-officially voices.This way inaugurates dialogues in and out celebration. </span><span>From Bakhtin's view, the text aims to read the liturgical performance of the celebrant with another point of view, integrating new insights and putting in new angles perspectives of the persona of the president. They are not in conflict looks, but that can be layered and layered show the various elements that make up the persona of a president of the liturgical assembly. This new interpretation shows how complex and rich the presidency of a celebratory assembly. </span></p><p><span>K</span><span>EYWORDS</span><span>: </span><span>Celebration. President. Voices. Eucharist. Bakhtin. </span></p></div></div></div>
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CBE, Dan Goyder. "The Future of the EC Merger Regulation." Cambridge Yearbook of European Legal Studies 3 (2000): 151–68. http://dx.doi.org/10.5235/152888712802859042.
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In September 2000 a celebratory meeting was jointly organised in Brussels by the EC Directorate General for Competition (the former DGIV) and the International Bar Association, to mark the tenth anniversary of the implementation of Regulation 4064/89 which set up the EC system of merger control. As is usually the case at birthday parties, the emphasis was on the success already achieved by the celebrant rather than on any of its possible shortcomings! Much was said about the sound foundations laid in the years immediately before the Regulation was adopted, when a range of opinion was sought from all around the Community on how its procedures should be set up, drawing on the experience of officials and lawyers in many Member States as well as the USA. Tribute was also rightly paid at the celebrations to the proactive role of Commission officials in the Merger Task Force especially during its early years, when its traditions of a user-friendly approach and the positive use of the pre-notification period were established.
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CBE, Dan Goyder. "The Future of the EC Merger Regulation." Cambridge Yearbook of European Legal Studies 3 (2000): 151–68. http://dx.doi.org/10.1017/s1528887000003773.
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In September 2000 a celebratory meeting was jointly organised in Brussels by the EC Directorate General for Competition (the former DGIV) and the International Bar Association, to mark the tenth anniversary of the implementation of Regulation 4064/89 which set up the EC system of merger control. As is usually the case at birthday parties, the emphasis was on the success already achieved by the celebrant rather than on any of its possible shortcomings! Much was said about the sound foundations laid in the years immediately before the Regulation was adopted, when a range of opinion was sought from all around the Community on how its procedures should be set up, drawing on the experience of officials and lawyers in many Member States as well as the USA. Tribute was also rightly paid at the celebrations to the proactive role of Commission officials in the Merger Task Force especially during its early years, when its traditions of a user-friendly approach and the positive use of the pre-notification period were established.
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Mironko, Arkadiusz. "Economy of the Liturgical Praxis in the Orthodox Christian Perspective." Studia Liturgica 47, no. 2 (September 2017): 221–35. http://dx.doi.org/10.1177/003932071704700210.
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The Orthodox Church, although less known in the western Christian traditions, is a part of the changing world. The Church's liturgical tradition, however, remains largely unchanged. This article provides a detailed look at the Orthodox liturgical tradition practiced today in the Orthodox Church that may be unknown to Western Christians. The rite of the Holy Mystery of the Body and Blood of Christ has central importance and place in the life of the Church. According to St. John of Kronstadt, “the Divine Liturgy is true heaven on earth.” This is why the celebrant preparing to serve the Liturgy is required to exercise particular care and strict adherence to tradition. Yet, even the most careful preparation and observance does not guarantee the prevention of unforeseen circumstances and omissions. This work presents some norms, solutions, and rules which guide the actions that follow such cases. Note that the material presented here reflects the Orthodox Slavic, and in some cases Byzantine, tradition, and will help non-Orthodox Christians deepen their familiarity and appreciation of the Orthodox liturgical theoglogy and praxis.
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Duque Botero, Juan David. "Contratos “open-house”: La compra pública de medicamentos." Revista de Direito Administrativo e Infraestrutura - RDAI 5, no. 18 (August 15, 2021): 247–60. http://dx.doi.org/10.48143/rdai.18.jddb.
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En la legislación alemana es muy común que se celebren los denominados contratos “open house” con el fin de adquirir productos farmacéuticos, estos contratos tienen como característica que se celebran sin existir una licitación previa para la selección del proveedor, aquí simplemente el ente contratante verifica que este ultimo cumpa con los que cumpla con los requisitos fijado para la satisfacción de la necesidad anunciada. Por su parte, el proveedor interesado no debe presentar oferta, solamente debe demostrar a la entidad contratante que cumpla con los presupuestos establecidos para la celebración del contrato. Con la llegada de la pandemia sanitaria por el COVID – 19, en Alemania las autoridades o poderes adjudicadores han usado este método para proveerse de servicios farmacéuticos, por lo que, han celebrado contratos “open house” para el suministro de algunos productos para que posterior a ello el médico, el farmacéutico o el paciente sean quienes elijan el proveedor de su preferencia.
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Bogdan, Mirosław. "The Role of the Altar and Tabernacle in the Catholic Church Interior in the Light of Post-conciliar Recommendations and Architectural Arrangement of the Church Interior." Kwartalnik Naukowy Fides et Ratio 48, no. 4 (December 30, 2021): 250–77. http://dx.doi.org/10.34766/fetr.v48i4.940.
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The article defines the role of the altar and tabernacle in the contemporary architectural sacred interior treated as domus ecclesiae, designed to fulfill liturgical functions in accordance with the post-conciliar renewal of Vatican II. The article takes into account the problem of celebrating Holy Mass. by the celebrant with his back to the tabernacle located centrally behind the post-conciliar altar. With reference to the irreversibility of the liturgical renewal, apart from the ordinary form of the Roman rite, the existence of the extraordinary (Tridentine) form of this rite, also accepted by Vatican II, is taken into account. By presenting the presence of the post-conciliar altar brought closer to the zone of the faithful, the meaning of the Code of Canon Law is defined. The article, defining the irreversibility of the liturgical renewal, presents the location of the tabernacle separated from the altar, built architecturally in the nave or chapel of the church. At the same time, the aesthetic beauty of the liturgical interior furnishings is determined, when all this exists in accordance with the post-conciliar ordinances and serves to build a community of faith.
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Ernst, Daniel R. "Ernst Freund, Felix Frankfurter, and the American Rechtsstaat: A Transatlantic Shipwreck, 1894–1932." Studies in American Political Development 23, no. 2 (September 25, 2009): 171–88. http://dx.doi.org/10.1017/s0898588x09990058.
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From the passage of the Interstate Commerce Act of 1887 through the New Deal, American legislators commonly endowed administrative agencies with broad discretionary power. They did so over the objections of an intellectual founder of the American administrative state. The American-born, German-educated lawyer and political scientist Ernst Freund developed an Americanized version of the Rechtsstaat—a government bound by fixed and definite rules—in an impressive body of scholarship between 1894 and 1915. In 1920 he eagerly took up an offer from the Commonwealth Fund to finance a comprehensive study of administration in the United States. Here was his chance to show that a Continental version of the Rule of Law had come to America. Unfortunately for Freund, the Commonwealth Fund yoked him to the Austrian-born, American-educated Felix Frankfurter, a celebrant of the enlightened discretion of administrators. Freund's major publication for the Commonwealth Fund, Administrative Powers over Persons and Property (1928), made little impression on scholars of administrative law, who took their lead from Frankfurter. Today the Rechtsstaat is largely the beau ideal of libertarian critics of the New Deal; few recognize that it is also part of the diverse legacy of Progressive reform.
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LAMBERTS, Jozef. "'Ars Celebrandi' or the Art to Celebrate the Liturgy." Questions Liturgiques/Studies in Liturgy 83, no. 2 (August 1, 2002): 99–106. http://dx.doi.org/10.2143/ql.83.2.565687.
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Mieczkowski, Janusz. "Geneza i historia fermentum." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 147. http://dx.doi.org/10.21906/rbl.167.
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Since the priests who serve the titles cannot be with the Pope at his solemn Sunday mass, he sends to each of them a particle of the bread which he has just consecrated, and this particle is called fermentum. It is carried by acolytes in linen bags to the churches inside the city, and when the celebrant receives it he places it in the chalice. This unites his mass with that of the pope. Introduction of this custom is attributed by Liber Pontificalis (VI century) to Miltiades (311–314) and to Siricius (384–399). Such fermentum disappeared in the VII century, surviving only in the case of a stational mass celebrated in the absence of a pope by a priest or bishop, and for the mass celebrated by priests in their own churches on Holy Saturday. The custom of such fermentum lasted in Rome to the VIII or IX century. At this time appeared a new custom – sancta. It was the fragment reserved from the Eucharist consecrated at the last mass in that church, and brought to the altar at the introit (or offertory) to symbolize the perpetual identity of the sacrifice offered in the Eucharist, was placed in the chalice to partake. The longest, to the XIII or XIV century, fermentum survived in the holy orders bishops, priests and consecrated maids.
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Thompson, Philip E. "IV. Being Made a Patient People." Horizons 45, no. 2 (November 29, 2018): 402–6. http://dx.doi.org/10.1017/hor.2018.77.
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I begin with thanks to Professor Freeman for a helpful article, and with the admission that I am torn by this topic. On the one hand, I have shared by direct experience and that of friends the same pain Freeman describes of being unable to commune at the Saturday evening mass at the CTS/NABPR convention. I remember Sandra Yocum's words of public lament in her 2014 CTS presidential address. Some of us may remember our convention at Spring Hill in 2005 when the celebrant at the Saturday mass that year, Fr. David Robinson, who grew up a New England Congregationalist, spoke with deep anguish of his deep desire to share communion with the Baptists, coupled with the inability to do so. We had sung Susan Toolan's “I Am the Bread of Life,” hearing in our own voices Christ's promise of being raised up on the last day. And then we sensed how that day was not yet. But we should remember that the “last day” when we will unquestionably be one, if I may borrow words from the poet W. H. Auden, “is not in our present, and not in our future, but in the fullness of time.” So we ask now about the prospects of provisionally—proleptically—embodying that oneness this side of the eschaton.
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Moreira, Fuviane Galdino. "Entre bandeiras e mantos: Aparecida e a identidade nacional brasileira." Visualidades 15, no. 2 (December 19, 2017): 191. http://dx.doi.org/10.5216/vis.v15i2.47916.
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Nas vestes das esculturas sacras se veem bandeiras nacionais, a exemplo do manto atual de Nossa Senhora Aparecida, a padroeira do Brasil desde o Governo nacionalista de Getúlio Vargas. Essas bandeiras celebram uma conformidade nacional e unem a arte sacra à política e à cultura. Aqui, leremos as vestimentas da estatuária cristã à luz das relações entre a Igreja Católica e o Estado, mediadas pelo tecido como um artefato estético, político e religioso. AbstractIn the vestments of the sacred sculptures we see national flags, such as the current mantle of Our Lady Aparecida, the patroness of Brazil, since Getulio Vargas’ nationalist government. These flags celebrate a national conformity and the sacred art and the national flags, tying religion, politics and culture. Here, we will read the vestments of the Christian statuary in the Catholic Church and the State, mediated by the fabric as an aesthetic, political and religious artifact. ResumenEn los vestuarios de las esculturas sagradas se observan banderas nacionales, a ejemplo del manto actual de Nossa Senhora Aparecida, la patrona del Brasil desde el gobierno nacionalista de Getúlio Vargas. Esas banderas celebran una armonía nacional y mezclan el arte sagrado, la política y la cultura. Aquí analizaremos los trajes de la escultura cristiana a la luz de las relaciones entre la Iglesia Católica y el Estado intermediadas por el tejido como un artefacto estético, político y religioso.
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Wolff, Elias. "O DESAFIO ECUMÊNICO DA LITURGIA CRISTÃ." Estudos Teológicos 60, no. 1 (June 4, 2020): 230. http://dx.doi.org/10.22351/et.v60i1.3787.
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A liturgia é uma das principais expressões da vida cristã e da igreja, confi gura seu ser e seu agir. Celebramos o que cremos! E a diversidade de expressões litúrgicas, sacramentais e não sacramentais, mostram como a igreja contextualiza sua vivência da fé, na dinâmica do Espírito que a enraíza na diversidade das culturas e dos tempos. Contudo, no contexto do pluralismo eclesial, essa diversidade pode ser também expressão de divergências na compreensão da fé e, consequentemente, do culto que celebra a fé. O objetivo deste artigo é refl etir sobre essas divergências, apontando caminhos para superá-las a fi m de que as igrejas possam celebrar conjuntamente a fé que professam. O método utilizado é a análise qualitativa da bibliografi a que mostra o diálogo ecumênico sobre a liturgia cristã. Os resultados atingidos mostram que a comunhão litúrgica é possível, como expressão da comunhão na fé que as igrejas buscam. Mas para isso é fundamental que as igrejas intensifi quem tanto a recepção dos resultados já obtidos pelo diálogo quanto a continuidade do diálogo sobre as questões ainda divergentes sobre a fé que creem e que celebram.
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Aziz, Nasaiy. "THE GREAT PHENOMENON OF ONLINE SIRRI MARRIAGE FOR MALE AND FEMALE." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 3 (October 19, 2018): 445–50. http://dx.doi.org/10.33258/birci.v1i3.70.
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Online sirri marriage is a marriage which is organized through skype or other social media without documentation from the marriage registration council. So far, the practice of online sirri marriage in Indonesia is very apprehensive and to be serious problem in the society. It happened because the regulation that control marriage which is stated in law (UU) of marriage and compilation of Islamic law tend to be ignored. The requirement of the guardian (Wali) as regulated by Islamic law is ignored. However, the online sirri marriage is organized by involving marriage celebrant (penghulu) as magistrate guardian (wali hakim) who married off which is not detected by the woman's parents, her guardian, and marriage registrar. The practice of online siri marriage is performed by using skype media and other social media that the face of penghulu and the two brides can be seen directly. The consequences that will arise are uncertainty of law and law protection, especially for women and children who could not claim their rights when family conflict occurred. This kind of marriage is legal (sah) when it is implemented in accordance with the rules and prerequisites in Islamic law. However, the phenomenon of sirri marriage which is performed arbitrarily contradicts the Islamic law, because the completeness one of the pillars of marriage that is involvement of guardians is not fulfilled as well as many mafsadah occurs. In addition, online sirri marriage is also not recognized by the state, because it could not be proven by the marriage certificate.
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Pastuszko, Marian. "Post eucharystyczny." Prawo Kanoniczne 29, no. 1-2 (June 5, 1986): 185–201. http://dx.doi.org/10.21697/10.21697/10.21697/pk.1986.29.1-2.04.
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Articulus proemio, septem partibus et conclusione constat. In proemio auctor thematem de ieiunio eucharistico actualem esse, sublineat. In corpore articuli sequentia documenta iuridica exponuntur et explicantur: 1. lus vetus seu a primis Ecclesiae temporibus usque ad initium sa- eculi XX. 2. Can. 858 § 1 et 2 necnon can. 808 Codicis Iuris Canonici auctoritate Benedicti Papae XV promuigati. 3. Constitutio Apostolica Christus Dominus diei 6 ianuarii 1953 anni Pii Pp. XII. 4. Instructio Constitutio Apostolica diei 6 ianuarii 1953 anni S. Congregations S. Officii. 5. Motu proprio Pastorale Munus, I, 3, diei 30 novembris 1963 anni, Papae Pauli VI. 6. Declaratio S. Congregationis S. Officii diei 10 ianuarii 1964 anni. 7. Norma a Papa Paulo VI in Concilio Oecumenico Vaticano II diei 21 novembris 1964 anni promulgata. 8. Instructio de Communione Sacramentali quibusdam in adiunctis faciliore reddenda, diei 29 ianuarii 1973 anni, a Congregatione de disciplina Sacramentorum édita. 9. Can. 919 § 1 et § 2 Codicis Iuris Canonici auctoritate Joannis Pauli Pap. II promuigati. Hoc ultimum quod ius novissimum est et nostris diebus obligat omnes recepturos Eucharistiam tarn sacerdotes quam laicos, fusius elaboratur, prout decet. Nunc enim sciendum est, quod recepturi Sanctissimam Eucharistiam per spatium saltern unius horae ante Sacram Communionem a quocumque cibo et potu abstinere debent. Sacerdotes autem, qui eadem die bis aut ter Sanctissimam Eucharistiam celebrant necnon aetate provecti, infirmitate quadam laborantes et eorum curae addicti, Sacram Communionem accipere possunt, etiamsi intra horam antecedentem aliquid sumpserint. In fine articuli opinionem circa futuram evolutionem iuris ieiunium eucharisticum attingentem, si id possibile sit, auctor praebet.
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Morgan, Llewelyn. "OVID, FASTI 3.330." Classical Quarterly 64, no. 2 (November 20, 2014): 855–59. http://dx.doi.org/10.1017/s0009838814000287.
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eliciunt caelo te, Iuppiter; unde minoresnunc quoque te celebrant Eliciumque uocant.constat Auentinae tremuisse cacumina siluae,terraque subsedit pondere pressa Iouis. (Ov. Fasti 3.327–30)They draw you down from the sky, Jupiter, and that is why more recent generations still worship you today, and call you Elicius. It is certain that the summit of the Aventine wood trembled, and the earth sank beneath the weight of Jupiter. Dismayed by an unprecedented flurry of thunderbolts, the pious King Numa sets out to expiate the omen. His divine consort Egeria advises him to learn the ritus piandi (291) from Picus and Faunus, who will, however, only reveal the necessary information under compulsion. Numa makes plans to ambush the gods, taking up position in a cave within a grove ‘under the Aventine, black with the shade of the holm oak, at sight of which you would say, “A spirit is here”’ (lucus Auentino suberat niger ilicis umbra, | quo posses uiso dicere ‘numen inest’, 295–6). The description of this numinous location continues (297–9): in medio gramen, muscoque adoperta uirentimanabat saxo uena perennis aquae;inde fere soli Faunus Picusque bibebant.In the middle was a meadow, and an unceasing stream of water, covered with green moss, flowed from the rock. From it Faunus and Picus, unaccompanied, were in the habit of drinking. Once captured by the king, Faunus and Picus tell Numa that only Jupiter himself can be consulted about Jupiter's own domain (if we read tecta at 316; Jupiter's weapons, if we read tela, and there's little to choose between those readings), but that with their help Numa may be able to draw Jupiter down from the sky to answer his enquiry.
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Kozlov, Sergey Alekseevich. "Literary Facets of the Anniversary Celebrant: Celebrating the 80th Anniversary of A. I. Demchenko (Demchenko A. I. Two “Suns” of World Literature: Monograph. M.: Ru-Science, 2021: Opinion Paper)." Filologičeskie nauki. Voprosy teorii i praktiki, no. 2 (February 2023): 351–52. http://dx.doi.org/10.30853/phil20230061.
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Nissim, Dafna. "nr="213"Resemblance and Identification in Personal Devotion: The Images of St. Ursula Commissioned by Anne of Brittany*." Mediaevistik 33, no. 1 (January 1, 2020): 213–40. http://dx.doi.org/10.3726/med.2020.01.11.
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Abstract: Anne of Brittany commissioned three images of Saint Ursula, and I utilize these to develop a case study to demonstrate that a sense of familiarity with a holy figure was a factor in a worshipper choosing to engage with a particular saint. The iconography of Ursula’s portrayals in the Grandes Heures and Saint Ursula’s Nef reflects a likeness between Anne and the image toward which she directed her piety. I argue that they were commissioned by the queen to help her intensify her initial sense of identification with the saint. Queen Anne, a pious Christian and an educated woman, was familiar with patterns of thinking that enabled comparison and association while reading and contemplating on the vitae of saints. There were three points in Ursula’s vita that might have evoked a sense of kinship with the saint: they were both born in British lands, linked to a royal family, and were faced with marriages to foreign princes. These aspects received significant artistic attention in the portrayals of Ursula under discussion. However, the artists created the images with an interplay between the saint’s likeness to Queen Anne and a slight divergence, an approach that promoted identification with the saint but at the same time could motivate the celebrant to translate the saint’s virtues into her own life. Through an interdisciplinary perspective on the artworks and a survey of the relevant contemporary texts, this study demonstrates that the intimate and internal process of selecting a patron saint and the resulting worship with the aid of images enabled a devotee to negotiate a whole range of aspects linked to his/her self-identity and to promote religiosity and construction of secular aspects of his/her personality.
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Klepikov, Valeriy, and Alexandr Djachenko. "To Anatoly Stepanovich Skripkin – Scientist, Teacher and Friend." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 4 (October 2020): 8–16. http://dx.doi.org/10.15688/jvolsu4.2020.4.1.
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Anatoly S. Skripkin, Doctor of Historical Sciences, Professor is turning 80 this year. Anatoly S. Skripkin is one of the prominent experts in the field of Sarmatian archaeology. He has started his research in the 60s of the 20th century and made a huge contribution to the study of Early, Middle and Late Sarmatian cultures. His articles and monographs are well known in the scientific world. Having carefully studied the features of the funeral rite, accompanying inventory, and built the chronology and periodization of Sarmatian history, he consistently moved to ethnohistorical reconstructions, offering a complex and logical picture of the history of Iranian-speaking nomadic peoples of the Eurasian steppes in the Early Iron Age. At the same time, Anatoly S. Skripkin became one of the founders of Volgograd archaeology, forming a close-knit team of scientists involved in various areas of Sarmatian history, including interdisciplinary research. He was also one of the first teachers and organizers of young Volgograd State University. The scientist s achievements were appreciated by the management and scientific community – Anatoly S. Skripkin is an Honorary Worker of Higher Professional Education of the Russian Federation, an Honored Scientist of the Russian Federation, and has received many awards. Despite his age, the researcher actively participates in science projects, supervises the training of postgraduate students, and takes part in expeditions. He is a tireless traveler. His visit to India, teaching in China and his travels in Egypt have given precise observations to lectures on the history of the Ancient East, and have given a different perspective to his works on the contacts of the Sarmatian world with eastern countries. We congratulate the dear anniversary celebrant on his birthday, wish him strength, health and new creative achievements.
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Santaella Cuberos, María Juliana. "El daño y la liquidación de los perjuicios en la responsabilidad precontractual y contractual del Estado." Revista Digital de Derecho Administrativo, no. 19 (December 1, 2017): 291–315. http://dx.doi.org/10.18601/21452946.n19.12.
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En el mundo de la actividad precontractual y contractual del Estado se pueden presentar una serie de eventos generadores de daños a los particulares que pretenden celebrar o celebran contratos con la Administración. Estos daños deben ser reparados, razón por la cual la jurisprudencia del Consejo de Estado, jugando un papel estelar en la evolución de esta disciplina, ha desarrollado una serie de criterios para definir qué, cómo y cuánto se repara; papel que se busca estudiar en este escrito abordando los grandes daños que se presentan o que hasta el momento se han identificado por parte de la jurisprudencia.
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Perona Miguel de Priego, Guido Alberto. "Odontopediatría en tiempo de lo “nuevo normal”." REVISTA ODONTOLOGÍA PEDIÁTRICA 19, no. 1 (July 3, 2020): 3–4. http://dx.doi.org/10.33738/spo.v19i1.113.
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Las fiestas de fin de año del 2019 seguramente quedarán grabadas en nuestro recuerdo donde pudimos reunirnos para celebrar en familia la Navidad y las fiestas de fin de año, celebrando la llegada de este nuevo 2020, con un tradicional abrazo. Con seguridad nos deseamos los mejores éxitos en nuestra vida, nos proyectamos a nuestro futuro que nos iba a ir mejor en nuestros proyectos, seguramente, también proyectamos nuestra inversión para nuestro crecimiento profesional, muchos proyectos y sueños, hoy todo cambió.
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Guillermo Arrieta, Mario. "¿Acaso debemos celebrar?" Persona y Bioética 15, no. 1 (June 1, 2011): 90–91. http://dx.doi.org/10.5294/pebi.2011.15.1.7.
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Spörl, João Paulo Imparato, and Luíza Souto Nogueira. "AS NOVAS MODALIDADES DE CONTRATAÇÃO PELA ADMINISTRAÇÃO PÚBLICA: O CASO DA LOCAÇÃO DE ATIVOS." Revista Digital de Direito Administrativo 2, no. 1 (December 10, 2014): 186–203. http://dx.doi.org/10.11606/issn.2319-0558.v2i1p186-203.
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O presente artigo visa analisar o contrato de locação de ativos, como se dá a sua celebração pela Administração Pública e quais as vantagens para ela advindas dessa espécie negocial, o que será feito por meio do estudo de suas peculiaridades e enquadramento legal. A partir da análise do contrato de leasing, celebrado no âmbito do direito privado, é possível perceber que o contrato de locação de ativos, apesar da nomenclatura, se caracteriza como uma avença atípica celebrada pelo Poder Público que em muito se aproxima da operação de arrendamento mercantil firmada entre particulares.
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Portugal Bueno, Mª del Carmen. "El matrimonio civil como ceremonia pública especial: la clasificación de los actos oficiales | Civil marriage as a public ceremony: official acts classification." REVISTA ESTUDIOS INSTITUCIONALES 3, no. 5 (December 28, 2016): 07. http://dx.doi.org/10.5944/eeii.vol.3.n.5.2016.18390.
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La ceremonia del matrimonio civil celebrada en los ayuntamientos ha sido considerada acto familiar o social. Sin embargo, debido al auge de estas celebraciones en dependencias municipales junto a su planificación, organización y ejecución por parte de los servicios oficiales correspondientes, se replantea la cuestión sobre su titularidad, abriendo la posibilidad de su transformación de acto privado a oficial.Con la finalidad de dar respuesta a este planteamiento se procedió a marcar los límites de los actos oficiales a través de la revisión explorativa de diferentes expertos en la materia. Y también se analizó desde el método descriptivo la realidad actual del matrimonio civil en los ayuntamientos.El resultado obtenido con el estudio de la clasificación de los actos oficiales delimitó que los actos oficiales generales son los organizados por la Corona, el Gobierno y la Administración que tienen como objetivo conmemoraciones y acontecimientos de proyección territorial. En cuanto a los actos oficiales especiales, estos son organizados por el poder ejecutivo, legislativo y judicial con la finalidad de conmemorar o celebrar actos propios del ámbito específico de sus servicios, funciones y actividades.Bajo esta consideración, se examinó la ceremonia de la boda civil como servicio municipal. Se determinó que el matrimonio civil celebrado en los consistorios se registra como acto privado y oficial según se produzcan unas circunstancias u otras.Con la base de los datos obtenidos, concluimos que la ceremonia del matrimonio civil en los ayuntamientos se cataloga como acto privado o como acto oficial especial._________________________The civil marriage ceremony performed through time in city halls has been considered as a social or familiar act. However, according to the growth of this kind of celebrations in public halls, along with their planning, organization and development by pertinent public authorities, makes necessary reconsidering the question about their ownership, letting the possibility of its transformation from a private to an official act.In order to give an answer to this point, bounds to official acts were marked through explorative reviews made by experts. Also, the reality of civil marriages in city halls has been analysed from descriptive methods.The obtained results by classifying official acts delimited that the general official acts were the ones organised by the Crown, the Government and the Administration, which target are commemorations and events in their territorial environments. As for the special official acts, those are the ones organised by the three powers (executive, legislative and judicial), in order to commemorate or celebrate their own acts in the specific sphere affecting their services, competencies and activities.Under that consideration, the civil wedding ceremony has been analysed as a municipal service. Civil marriages have been determined as private or public acts according to the circumstances.With the obtained data, we can conclude that civil marriage ceremonies carried out in city halls are catalogued as private acts or as special official acts.
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Murad, Afonso, and Marcelo Rezende Guimarães. "O amadurecimento litúrgico das CEBs e os sinais de uma nova espiritualidade." Revista Eclesiástica Brasileira 52, no. 208 (December 31, 1992): 821–32. http://dx.doi.org/10.29386/reb.v52i208.2844.
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Em continuidade com os Intereclesiais anteriores, de Trindade e Duque de Caxias, o 8o Encontro também assumiu uma conotação predominantemente celebrativa. O objetivo principal não foi “amarrar conclusões” como num congresso, mas celebrar a caminhada. As orações ocuparam um espaço privilegiado. Embora “celebrai” não se reduza ao momento religioso formal, transparecendo também na alegria do encontro, na experiência de fraternidade, no alimentar a esperança, é no primeiro que se concentra o seu maior grau de explicitação à luz da fé...
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Sztafrowski, Edward. "Ustawodawstwo Jana Pawła II." Prawo Kanoniczne 32, no. 1-2 (June 5, 1989): 7–25. http://dx.doi.org/10.21697/pk.1989.32.1-2.01.
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Activitas legislativa Papae Nostri iam antea in campo legis particularis bene nota est. Ipse enim, uti pastor Ecclesiae Cracoviensis, synodum dioecesanam, et, uti Metropolita Cracoviensis, concilium provinciale, celebravit. Nunc, decenio Summi Pontificatus Eius celebrantes, omnes actus legislativos ab Ipso vel ab dicasteriis Curiae Romanae in memoniam revocare volumus, sed hic praeter Codicem Iuris Canonici. Isti actus multi et praeclari sunt. Hoc in articulo hoc modo positi sunt: I. De Populo Dei. 1. De christifidelibus. 2. De Ecclesiae constitutione hierarchica. 3. De institutis vitae consecratae. II. De Ecclesiae munere docendi. III. De Ecclesiae munere sanctificationis. IV. De processibus
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Charques Gómez, Rocío. "Piero Menarini (ed.). “Romanticismo y exilio”. Actas del X Congreso (Alicante, 12-14 de marzo de 2008. Salón de Grados de Filosofía y Letras). Bologna: Centro Internacional de Estudios sobre el Romanticismo Hispánico «Ermanno Caldera», 2009, 296 pp." BOLETÍN DE LA BIBLIOTECA DE MENÉNDEZ PELAYO 85, Único (September 14, 2022): 581–83. http://dx.doi.org/10.55422/bbmp.727.
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El volumen que se reseña es la recopilación de las actas del X Congreso de Romanticismo Hispánico, celebrado en Alicante en el año 2008, a diferencia de otros años, cuando se celebra en Italia. Las ponencias tienen en común el tratamiento del exilio de distintos escritores románticos hispanoamericanos. La reseña hace un repaso por todas ellas, mencionando sus autores, los escritores que tratan y cómo realizan sus análisis. También se menciona a escritoras olvidadas del Hispanismo, cuya memoria se honra en este Congreso, además de darse diferencias entre los tipos de exilio existentes.