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Huber, Stephanie Lebas. "Silver and Sanctified Bookkeeping: St. Eligius and the Smelting of Sin in the Wittenberg Heiligtum." Zeitschrift für Kunstgeschichte 80, no. 3 (December 30, 2017): 329–48. http://dx.doi.org/10.1515/zkg-2017-0017.
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Abstract This article examines Lucas Cranach’s renderings of two non-extant silver gilt reliquaries made in the likeness of St. Eligius from the electoral Heiligtu. in Wittenberg. The significance of Eligius’s dual roles as both a metalworker for the Merovingian kings and as the bishop of Noyon bestowed the prince-electors in Wittenberg, most notably Frederick the Wise, with the ability to cleanse their treasury of all sin associated with indulgences. To explain the prominent place given to Eligius’s image in the collection, the article investigates his connection to French royalty, Holy Roman Emperor Charles IV’s valorization of his cult, the meaning attributed to his image in vernacular legends, and the evolving administrative role of bishops across the Middle Ages.
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Goja, Bojan. "Pietro Sandrioli indorador iz Venecije i drvene oltarne pale u Rabu i Šibeniku." Ars Adriatica, no. 3 (January 1, 2013): 159. http://dx.doi.org/10.15291/ars.467.
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Based on new archival research, the article focuses on previously unknown information about wooden altarpieces in Rab and Šibenik. The documents created by the Rab notary Ivan Božidar Kašić, which are keptin the State Archive at Zadar, contain a contract about the making of a wooden superstructure (palla) for the high altar in the Church of St. Andrew and its original altar painting. The contract bears the date of 19 April 1623 and obliges Piero Sandrioli, an indorador and resident of Zadar, to make an altarpieces according to a set design, fifteen-feet high and nine-and-a-half-feet wide, together with a canvas painting of the Blessed Virgin Mary and paintings depicting the scenes of the Most Holy Rosary. He was required to paint the figure of St. Dominic to the right of the Virgin, the figure of St. Catherine of Siena to her left, and, next to the Virgin’s feet at the bottom of the painting, the scenes on the topic of the Most Holy Rosary. The rest of the altarpieces had to correspond to the aforementioned design in all respects. The whole structure (probably referring to the wooden superstructure and the painting) had to be carved, delivered to the Church of St. Andrew and set up on the altar at the expense of Pietro Sandrioli. Once in Rab, after the delivery of the wooden altarpiece and the painting, Sandrioli was also required to gild the altarpiece. The entire task had to be completed by the following December. As soon as the work was completed, Sandrioli was to be paid the amount of 250 ducats and here it is mentioned that he had already received 360 lire. Apart from the described altar superstructure from Rab, the same mistro Pietro Sandrioli da Venecia indorador is mentioned in connection to the making of the former high altar in the Church of St. Dominic at Šibenik. This document of 13 June 1628 has been preserved in the records of the Šibenik notary Ante Vrančić which are also kept in the State Archive at Zadar. The document states that Lorenzo Corradis, a representative and intermediary on behalf of the confraternity of the Virgin of the Most Holy Rosary from the Church of St. Dominic, paid Pietro Sandrioli, the indorador of Venice, 376 lire which is also confirmed by a receipt issued for the services of carving and painting undertaken in Venice for the wooden high altar of the Virgin of the Most Holy Rosary.As confirmed by Pietro Sandrioli himself, only 180 of those 376 lire had been spent and he owed Lorenzo Corradis the amount of 196 lire. In other words, he owed him the amount which could be somewhat higher or lower than the stated sum but which would correspond to the amount of money that was actually spent. The next step was to see a Venetian notary who was to issue Corradis with a confirmation that the amount of 180 lire was spent to pay for the work of the master craftsman, and this would guarantee that the money was indeed spent. For this purpose, the indorador Pietro Sandrioli, in the company of the aforementioned witnesses, promised and committed to provide a trustworthy and original confirmation issued by a Venetian notary in which these master carvers and painters would state the exact cost of their work while under oath. Then, he would bring or send this confirmation from Venice by the end of the following January. In the event of Sandrioli’s failure to send or bring the confirmation by the end of the following January, he was to be replaced by another master indorador, Zuanne Voicovich, who would be responsible for the payment of the 196 lire in full. Although this document merely regulates some expenditures, it can still be used to establish that the work on the wooden high altar for the Church of St. Dominic at Šibenik was begun before 13 June 1628 when, it seems, it was still ongoing; that the majority of work was done in Venice, and that the indoradori Pietro Sandrioli and Zuanne Voicovich were involved in the production together with numerous unnamed master wood-carvers and painters. It may be concluded that Sandrioli and Voicovich were at that time in Šibenik together, and that they worked on the completion of the altar, decorating it with gilding. Since Pietro Sandrioli was mentioned in the Rab document of 1623 as a resident of Zadar, it can be suggested with a high degree of certainty that he worked for the commissioners who were based in the capital of Dalmatia and its environments. In Venice, the term indoradóri or doradóri denoted those craftsmen who used gold or silver foils to decorate various hand-made objects, most frequently those made of wood. The Indoradóri did not have a guild of their own but formed one of the branches of the confraternity of painters, a member ofwhich, between 1597 and 1610, was a certain Piero de Zen Sandrioli, probably the same master craftsman who worked on the wooden altarpieces at Rab and Šibenik. On the basis of the analysis of archival records and other examples of the production of carved and gilded wooden altars in seventeenth-century Venice and Dalmatia, it is concluded that the making of the wooden altar superstructure from Rab was a task shared by a number of master craftsmen who specialized in the various aspects of carpentry such as the marangoni, tornitori, figuristi, ornatisti and indoradori. Pietro Sandrioli, apart from being responsible for the tasks of an indorador, probably acted as an intermediary of sorts between them and the commissioners. After Pietro Salamone (Hvar, Zadar) and Jacopo Costantini (Trogir), Pietro Sandrioli is the third Venetian indorador to have worked for Dalmatian patrons in the late sixteenth and the early decades of the seventeenth century. Since the indorador Costantini also made the canvas painting of the Virgin and Child with St. Dominic and a donor for the wooden altar in the Dominican church at Trogir, it can be assumed that the indorador Sandrioli may have also been responsible for the painting of the now lost Virgin of the Most Holy Rosary with SS Dominic and Catherine of Siena, which was inset in the wooden altar superstructure of the main altar of the Church of St. Andrew.
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McRee, Ben R. "The Mayor and the Saint: Remaking Norwich’s Gild of St. George, 1548–49." Huntington Library Quarterly 79, no. 1 (2016): 1–20. http://dx.doi.org/10.1353/hlq.2016.0005.
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Moore, Caroline. "MILTON'S ST. MICHAEL AND HOLY AMBIDEXTERITY." Milton Studies 27 (January 1, 1991): 37–57. http://dx.doi.org/10.2307/44645398.
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Kovalchuk, Natalia. "Sanctity phenomenon of St. Feodosiy Pecherskyi in context of holy persons life." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 170–76. http://dx.doi.org/10.32420/2015.74-75.572.
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In the article of Natalia Kovalchuk «Sanctity phenomenon of St. Feodosiy Pecherskyi in context of holy persons life» the spiritual way of St. Feodosiy Pecherksyi as a search of time, which bring him closer to the sanctity and search of his personal dimension as a holy place are regarded. Through the analysis of food and cloth, which connect St. Feodosiy with world, his life is researched. Spiritual way of St. Feodosiy Pecherskyi brings him closer to the sanctity.
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Volokhov, A. V., and O. N. Korotchuk. "International conference "St. Vladimir"." Язык и текст 2, no. 4 (2015): 144–48. http://dx.doi.org/10.17759/langt.2015020413.
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The article provides an overview of which took place in November 2015 in Moscow and Vitebsk International Conference "St. Vladimir: the spiritual foundations of the holy Baptism of Russia to the present day".
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Cessario, Romanus. "Holy Teaching, Holy Preaching: Thomas, Thomists, and the Province of St. Joseph." Thomist: A Speculative Quarterly Review 80, no. 4 (2016): 601–22. http://dx.doi.org/10.1353/tho.2016.0041.
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Hermawan, Peter. "Kesehakikatan Bapa, Putra, dan Roh Kudus dalam Perspektif St. Athanasius dan Relevansinya dalam Dei Verbum Art. 2-4." Felicitas 3, no. 1 (July 21, 2023): 17–30. http://dx.doi.org/10.57079/feli.v3i1.102.
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The early church believed that Jesus Christ is the resurrected Son of God and the Savior who is inseparably and incomparably united with the Father. However, faith in the Trinity became problematic when Christianity entered the realm of ancient Greek thought. In the 4th century AD, there were heretics called Arianism and semi-Arianism, Pneumatomachoi. The followers of Arianism did not recognize the Son's relationship with God the Father. The Pneumatomachoi, on the other hand, did not believe in the attribution of the Holy Spirit to God the Father and the Son. St. Athanasius, a member of the Council of Nicene I, sought to defend the inerrancy of God the Father, Son, and Holy Spirit from the dangers of the heretics of Arianism and semi- Arianism. St. Athanasius in the face of Arianism asserted that the Son was not created, but born. Thus, God the Father and the Son are one. Then, confronting Semi-Arianism, St. Athanasius said the Holy Spirit is one with the Father and the Son and is not created. The Holy Spirit comes from the Son. Dei Verbum art.2-4 also states that God the Father, Son, and Holy Spirit are one as taught by St. Athansius.
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Fanger, Claire. "The Dynamics of Holy Power as Reflected in Narrative Structure in the Lives of St Martin and St Anthony." Florilegium 9, no. 1 (January 1987): 35–51. http://dx.doi.org/10.3138/flor.9.002.
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Sulpicius Severus, in his Dialogues, makes an emphatic claim for the superiority of St Martin to all the holy men of the East. After a discussion of the wondrous deeds of some unnamed eastern holy men, Sulpicius declares that Martin ’s powers were all the more impressive because he was able to maintain his sanctity despite his contact with the world. Says Sulpicius:
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Louth, Andrew. "St Gregory Palamas and the Holy Mountain." Philotheos 7 (2007): 311–20. http://dx.doi.org/10.5840/philotheos2007724.
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Willink, David. "Re Holy Trinity and St Jude, Halifax." Ecclesiastical Law Journal 26, no. 2 (May 2024): 240–41. http://dx.doi.org/10.1017/s0956618x24000127.
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Following the grant of a faculty for the felling of particular trees in the churchyard, the petitioners’ contractor in error felled two trees not covered by the faculty. A petition was issued for a confirmatory faculty; the contractor was added as an additional party.
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Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 8)." Civitas et Lex 38, no. 2 (May 14, 2023): 7–18. http://dx.doi.org/10.31648/cetl.8653.
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The article presents seven parishes and churches from the area of the city of Giżycko. They are: St. Bruno, St. Casimir the Prince, St. Anna, St. Maximilian Maria Kolbe and the Holy Spirit, the Paraclete.
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Arlow, Ruth. "Re St Ebbe with Holy Trinity and St Peter le Bailey, Oxford." Ecclesiastical Law Journal 14, no. 1 (December 5, 2011): 143–44. http://dx.doi.org/10.1017/s0956618x11001049.
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Birškytė-Klimienė, Lijana. "Šv. Onos – idealios žmonos, motinos ir senelės įvaizdis XVIII a. – XIX a. pirmosios pusės Lietuvos katalikiškoje dailėje." XVIII amžiaus studijos T. 8: Lietuvos Didžioji Kunigaikštystė. Vyrai ir moterys, T. 8 (December 19, 2022): 220–67. http://dx.doi.org/10.33918/23516968-008012.
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The image of St Anne – an ideal wife, mother and Grandmother – in Lithuanian Catholic Art of the Eighteenth and the First Half of the Nineteenth Century The article is focused on the image of St Anne in Lithuanian art of the eighteenth and the first half of the nineteenth century. It briefly presents the prevailing iconographic types that have not yet been widely discussed and highlights the continuity of the established iconography. Through the social model of the family “encoded” in the images of the saint, the aim is to reveal whether the visual images of St Anne relate and interact with the spiritual and moral attitudes of the Enlightenment and emphasis on education during this epoch. With the help of iconographic, partly iconological, and source studies methods, the socio-cultural level of the past is addressed, questions are raised about the power of St Anne’s images, which could have been resorted to for the understanding and change of reality. In Lithuanian Catholic art of the eighteenth century and the first half of the nineteenth century, the image of St Anne, the ideal wife, mother, and grandmother, was unfolding in the images of three iconographic types, differently in each of them: “The St Anne Trinity” (or “St Anne Herself the Third”; “Anna Selbdritt”), “The Holy Family with St Anne” (“St Anne’s Family”), and “The Education of the Virgin”. In the images of “The St Anne Trinity”, she is portrayed in the social roles of a mother and a grandmother and depicted as an equal representative of the Holy Family and an important participant in the sacrifice of Salvation. Of the eighteenth-century works, the majority survive from the second half of the century. They reiterate the iconographic variants found in Lithuania and abroad in previous centuries. In the first half of the nineteenth century, the iconographic type of “The St Anne Trinity” remains unchanged, but its popularity is markedly declining. It should be noted that to illustrate their publications, St Anne’s fraternities exclusively chose the images of “The St Anne Trinity”. As these images are representative and highlight the high status of St Anne in the Holy Family, they served to emphasise the precedence of St Anne’s fraternities. Moreover, no other iconographic type conveys St Anne’s exceptional closeness with Christ: the grandmother’s communication with her grandson through body language and attributes shows her exemplary spiritual qualities: caring, kindness, and gentleness. In Lithuania, the attribute of the book was not frequent in “The St Anne Trinity”. In some of the images of “The St Anne Trinity” of the eighteenth and the early nineteenth century, the book was depicted open, while St Anne was busy in educating her grandchild, reading the Holy Scriptures to him. In this way, a new image of St Anne, that of a teacher of Jesus, began to evolve, which was probably the result of the impact of the orientation towards education during the Enlightenment. Keywords: St Anne, The Holy Family, iconography, “The St Anne Trinity”, “The education of the Virgin”, St Anne’s fraternity, education, Simonas Čechavičius (Szymon Czechowicz).
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Raedts, Peter. "St Bernard of Clairvaux and Jerusalem." Studies in Church History. Subsidia 10 (1994): 169–82. http://dx.doi.org/10.1017/s014304590000020x.
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Although Jesus wept while mourning the inevitable destruction of the city (Luke 19. 41), and St Paul taught the Christians of Galaria to look for it not on earth, but in heaven (cf. Gal. 4.25-6), the Christian imagination has always been haunted by the city of Jerusalem. As early as the second century Melito of Sardis travelled to Jerusalem to see for himself ‘the place where these things were preached and done’. And as soon as Christianity became a licensed religion under the protection of the Emperor, Christians from all parts of the Empire began to flock to Jerusalem to see for themselves the holy sites ubi steterunt pedes eius, where once his feet stood (Ps. 132. 7) Churches were built to mark all the places mentioned in the Gospels, monasteries were founded to receive the pilgrims, and stories began to circulate about the spectacular conversions which happened to pilgrims while visiting the Holy Places, such as that of St Mary of Egypt who turned from a nymphomaniac into a desert mother on the very doorstep of the church of the Holy Sepulchre. Quite soon earnest Church Fathers like St Jerome and St Gregory of Nyssa, both of them pilgrims to Jerusalem, had to issue dire warnings that true Christianity was a matter of the heart and not of geography, and that a trip to Palestine might perhaps be helpful but certainly not necessary in order to find Christ.
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Копыл, Екатерина. "St. John Damascene’s Theology of Holy Places: The Main Themes." Theological Herald, no. 2(33) (June 15, 2019): 146–77. http://dx.doi.org/10.31802/2500-1450-2019-33-91-109.
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В статье представлены основные взгляды прп. Иоанна Дамаскина на святые места Палестины, получившие достаточно систематическое освещение в рамках его богословия иконы. В его богословии святых мест выявлены следующие темы: святые места как вместилища Божественного действия и благодати; укоренённость богословия святых мест в разработанной им теории образа и его близость по догматическому содержанию к богословию иконы; Боговоплощение как важнейшее вероучительное основание для почитания палестинских святынь; роль материи в спасении человека; авторитетность Предания и библейской экзегезы в отстаивании практики почитания святых мест. Важное значение в богословии святых мест прп. Иоанна получают категории «поклонения» и «почитания». Он также разрабатывает вопросы прагматической и сакрально-мистической роли святых мест, в рамках которых можно выделить посредническо-сотериологическую, коммеморативную, анагогическую, проскинитарную (богопочитательную), харисматическую, апологетическую и апотропеическую функции, а также функцию откровения. При этом в качестве догматических «ограничительных пределов» в вопросе почитания святых мест следует рассматривать понятие вездеприсутствия Божия. Наконец, для Дамаскина характерна тема благоговейной и экспрессивной любви к святым местам как выражения любви к Богу, а также мотив интериоризации опыта встречи с палестинскими святынями. This article presents the main views of the St. John of Damascus on the holy places of Palestine, which received a systematic coverage within the framework of his theology of the icon.In his theologyof holyplaces,the following topics are discussed: holyplaces as receptacles of divine action and grace; theology of holy places rooted in the theory of images developed by him and its closeness in dogmatic content to the theology of the icon; Incarnation as the most important doctrinal basis for honoring Palestinian shrines; the role of matter in the alvation of man; the authority of tradition and biblical exegesis in upholding the practice of honoring holy places. An important place is given in the theology of the holy places of St. John to the category of “worship” and “veneration”. He also develops questions of the pragmatic and sacred/mystical role of holy places, within which one can distinguish the mediator/soteriological, commemorative, anagogical, proscynitarnian (god-worshiping), charismatic, apologetic and apotropaic functions, as well as the function of revelation. At the same time, the concept of God’s omnipresence should be considered as a dogmatic “restrictive limit” in the matter of honoring holy places. Finally, Damascene’s theology is characterized by the theme of reverent and expressive love for holy places as an expression of love for God, as well as a motive for the interiorization of the experience of meeting with Palestinian shrines.
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Willink, David. "Re St Mary and the Holy Rood, Donington." Ecclesiastical Law Journal 23, no. 1 (January 2021): 116–17. http://dx.doi.org/10.1017/s0956618x2000068x.
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Jones, Graham. "Holy Wells and the Cult of St Helen." Landscape History 8, no. 1 (January 1986): 59–75. http://dx.doi.org/10.1080/01433768.1986.10594398.
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Murovec, Barbara. "Iconography of Kinship. The Holy Family and Attems Family in the Holy Virgin’ s Church at Zagorje near Pilštanj." Radovi Instituta za povijest umjetnosti, no. 45 (December 31, 2021): 105–18. http://dx.doi.org/10.31664/ripu.2021.45.08.
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Memorializing his family was a key concept of Ignaz Maria Count Attems’ visual propaganda. The role of personal iconography has been recognised mainly in his secular fresco commissions. This paper focuses on the analysis of the ceiling painting and furnishings of the pilgrimage church of the Holy Virgin at Zagorje near Pilštanj in Styria (Slovenia) and decodes the interweaving of Virgin (Madonna with Grapes, Assumpta, Regina Coeli, the Immaculate Conception), Holy Family, Holy Kinship and other saints worship with representations of the Attems family. In 1708 and 1709, the church was frescoed by Matthias von Görz, and in the following years, it obtained the main Virgin’ s altar and the altars of St Joseph and St Dismas in the lateral chapels. The Baroque decoration followed a unified iconographic concept in which the family memoria systematically builds on and complements the theological programme. Attems presented himself in the imitatio of the Holy Family, following the example of the Habsburg family.
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Markovic, Miodrag. "The first journey of St. Sava of Serbia to Palestine." Zograf, no. 29 (2002): 47–92. http://dx.doi.org/10.2298/zog0329047m.
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This paper gives a detailed commentary about both surviving descriptions of the first pilgrimage of St. Sava, the first of which was written by Sava's pupil, hieromonk Domentijan (probably in 1242/1243), and the second, by the monk of Hilandar, Teodosije (around 1300). Special attention was paid to the chronology of the pilgrimage, and the research also included Sava's return journey from the Holy Land, i.e. his visits to the emperor John III Batatzes, the monasteries of the Holy Mountain and Thessalonica...
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Jaśkiewicz, Sylwester. "Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego." Studia Teologii Dogmatycznej 6 (2020): 24–39. http://dx.doi.org/10.15290/std.2020.06.03.
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Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love of the Father and the Son, in his self-giving to the world (ad extra), pours God’s love into human hearts (Rom 5: 5), enlivens and dynamises human life. Love as a proprium of the Holy Spirit is also the criterion of Christian identity and of the Church. Important threads of the discussed issue are also the spiritual motherhood of Mary and the establishment of her as the Temple and Bride of the Holy Spirit.
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Kościołek, Anna. ""Rosyjskie Wilno" Andrzeja Murawjowa." Acta Polono-Ruthenica 3, no. XXIII (September 30, 2018): 45–57. http://dx.doi.org/10.31648/apr.2820.
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The article is an attempt to present the impressions of Andrey Muraviev, religious writer, theologian, poet, playwright, church and state activist, from his stay in Vilnius in 1863, on the basis of his work entitled The Russian Vilnius. It consists of six essays on Vilnius religious monuments: the Chapel of Our Lady of Ostra Brama, St. Paraskeva Orthodox church, Orthodox cathedral of Our Most Holy Lady, Orthodox church of translation of St Nicholas’ relics, Holy Trinity cathedral, Holy Spirit church and monastery complex. The author was only interested in monuments which would document the city’s connections to Russia and Orthodox Christianity. His reflections might be considered as a literary justification for the program of Russification of the north-west country, developed by the writer’s brother, Mikhail, who went down in Polish historical memory as Veshatiel.
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Of the Journal, Editorial board. "Certificate of the Holy Unity." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 26–28. http://dx.doi.org/10.32420/2017.81-82.740.
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In the name of the triune God, we are gathered at the next Cathedral in Berenshit, in the church of St.. Mykodlaya, Mitropolit, and bishops of the Greek rite, proclaim to eternal memory: Seeing that the monotony of the Church of God in the gospel and the teaching of our Lord Jesus Christ is based on one Peter, as if on a stone, so that the Church of Christ would stand firmly under the rule and leadership of his one, so that in one body there was one head, and in one house only one master and the bearer of God's favor, placed over the people of God, to care for the order and goodness of all, and because this order, which began from the Apostolic times, continued in the Divine Church continuously . Therefore, all the Eastern Patriarchs in the affairs of faith and in the reception of the spiritual authority, as well as in the episcopal courts and responses, have always been related to the successor of St. Peter, the Holy Pope, as is evident from the Ecumenical Councils and the rules of the Holy Fathers. This is satisfactorily proved by other Slavic letters, which have already been translated into Greek from ancient times, as well as by the holy Fathers of the Eastern Churches. They all recognize this holy throne of Peter, his privilege and his authority over bishops of the whole world.
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Mitrovic, Zorica, Ljiljana Markovic, and Maja Nenadovic. "St. Luke and his cult as holy healer of the Serbs." Srpski arhiv za celokupno lekarstvo 132, no. 9-10 (2004): 364–68. http://dx.doi.org/10.2298/sarh0410364m.
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Most school doctors, who lived in the period of Early Christianity from 1st to 4th century A.D. and who were canonized saints, have been known, up to these days, among people and in scientific and medical circles as Holy Healers. It is understood that only exclusively educated medical experts, trained to heal professionally and prepare medicines are considered Holy Healers. Out of all Holy Healers, St. Kosma and Damian, St. Panteleimon, St. Luke, etc., are highly respected by our people. St. Luke (1st century A.D.) is specially honored by Serbian nation. His relics were taken to Smederevo in 1453 and then the town became ?the place of many cures and new healing spot". Out of these relics, only the foot of St. Luke was preserved in a very good condition and it remained in the possession of the Serbian Orthodox Church. In old documents written in old Greek and clerical-slavic language, St. Luke is glorified as ?reliable doctor both for soul and body..." St. Luke is respected as a protector of medicine and pharmacy, doctors and pharmacists, and patients, as well as many families (family patron of the Serbs), even of the whole regions. Many chemist's shops and hospitals are named by this Saint, what is the confirmation that his cult and recognition of his personality and his work are still present in our milieu. <br><br><font color="red"><b> This article has been retracted. Link to the retraction <u><a href="http://dx.doi.org/10.2298/SARH1010674U">10.2298/SARH1010674U</a></u></b></font>
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Petrov, George Daniel, and Bogdan Mohor Obreja. "Patristic and Scriptural Arguments in St. Gregory Palamas on the Nature of Grace." Technium Social Sciences Journal 41 (March 9, 2023): 390–97. http://dx.doi.org/10.47577/tssj.v41i1.8567.
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Grace, according to the Orthodox definition, can be summarized as “the uncreated divine energy poured out by the Holy Spirit upon us through the risen and ascended humanity of Jesus Christ.” Thus, grace represents living communion with Christ in the Holy Spirit, which is why the Orthodox Church does not see grace as a good that can be separated from God.
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O'Dolain, Mairead. "Dabhach Phádraig: St Patrick's Holy Well, Belcoo, County Fermanagh." Clogher Record 18, no. 1 (2003): 103. http://dx.doi.org/10.2307/27699494.
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Willink, David. "Re St Peter, Holy Trinity and All Saints, Dorchester." Ecclesiastical Law Journal 25, no. 2 (April 28, 2023): 272–73. http://dx.doi.org/10.1017/s0956618x23000169.
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Cvetkovski, Saso. "Newly discovered remains of medieval frescoes in the Treskavac Monastery." Zbornik radova Vizantoloskog instituta, no. 60-2 (2023): 1167–92. http://dx.doi.org/10.2298/zrvi2360167c.
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This paper brings identifications of the newly discovered 14th-century frescoes from the southern aisle of the Treskavac Monastery catholicon. It examines the iconography of the holy warriors and holy hymnographers, as well as the Vision of St. Peter of Alexandria, and the scenes and individual figures from the Menologion cycle for the months of January and May.
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Zivkovic, Milos. "Unknown and less known icons from Praskvica monastery: Works by painter Radul, Dimitrije Daskal and Maksim Tujkovic." Zograf, no. 36 (2012): 199–222. http://dx.doi.org/10.2298/zog1236199z.
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This paper deals with the attribution of several icons from the treasury of the Praskvica monastery in Pastrovici. The earliest is the icon of Great Deesis, painted in 1680 by the painter Radul, for the iconostasis of the monastery Church of the Holy Trinity. The works by his apprentice, Dimitrije of Risan - the Great Deesis, the Deesis icon, and the icon of St. Demetrius with an unknown holy woman - we repainted in 1693 and in tended for the earlier monastery church dedicated to St. Nicholas. The same painter was the author of the icon of the Mother of God with Christ and the Royal Deesis, in Praskvica to day, which were painted for the iconostasis of the Church of St. Nicholas in Podostrog. The monastery of Praskvica also houses the icons painted by Maksim Tujkovic in 1714, the Hospitality of Abraham and the Crucifixion, preserved in fragments, which were initially positioned on the iconostasis in the Church of St. Nicholas.
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Залесный, Иеромонах Серапион. "The theological Content of the Corpus of Holy Saturday Canons." Вопросы богословия, no. 2(10) (September 20, 2023): 25–40. http://dx.doi.org/10.31802/pwg.2023.10.2.002.
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В статье предпринят богословский анализ корпуса канонов Великой Субботы, который включает в себя 6 текстов. Из числа всех тем, отраженных в этих текстах, в статьерассматриваются 4: сошествие Христа во ад, мотив Христа-победителя, божество и человечество Христа во время страдания, покой Бога в седьмой день. В богослужении Великой Субботы мотив сошествия во ад является одним из центральных литургических воспоминаний этого дня. Наиболее восторженно тему разрушения ада воспевает преп. Косма Маюмский. При описании разрушения ада Христом мы встречаем яркий образ Христа-Победителя, одолевшего диавола и смерть (преп. Кассия, преп. Косма, преп. Андрей Критский). В каноне Космы Маюмского находит отражение чисто догматическая тема: нераздельность Божества и человечества Христа во время Его смерти и погребения. Темы «богословия субботства» встречается в корпусе канонов Великой Субботы лишь дважды: у св. Марка и у св. Андрея Критского. В статье используется метод контекстуального анализа: богословие канонов соотносится с общим святоотеческим преданием и помещается в широкий контекст вероучения Церкви. The article undertakes a theological analysis of the corpus of the canons of the Holy Saturday, which includes 6 texts. In the article, the author highlights 4 main themes reflected in these canons: the descent of Christ into the hell, the motive of Christ the Conqueror, the Divinity and the humanity of Christ during his suffering, the rest of the God on the seventh day.In the orthodox worship of the Holy Saturday, the motif of the descent into the hell is one of the central liturgical recollections of that day. The most enthusiastic theme of the destruction of the hell is sung by St. Cosmas of Maiuma. When describing the destruction of the hell by Christ, we encounter a vivid image of Christ the Conqueror, who has overcome the devil and the death (St. Cassia, St. Cosmas, St. Andrew of Crete). The canon by St. Cosmas of Maiuma reflects a purely dogmatic theme: the inseparability of the Divinity and the humanity of Christ at the time of His death and burial. The themes of "the theology of Sabbath" occur only twice in the corpus of canons of the Holy Saturday: in the St. Mark’s and the St. Andrew’s of Crete.The article uses the method of contextual analysis: the theology of the canons correlates with the general patristic tradition and is placed in the broad context of the Church doctrine.
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Guzewicz, Wojciech. "Kościoly i parafie diecezji ełckiej (cz. 6)." Civitas et Lex 36, no. 4 (December 8, 2022): 63–74. http://dx.doi.org/10.31648/cetl.7230.
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The article presents seven parishes and churches from the area of the city of Ełk. They are: Christ the Servant, Bl. Karolina Kózkówna, the Blessed Virgin Mary, Queen of the Apostles, St. John the Apostle and Evangelist, St. Thomas the Apostle, the Holy Spirit and God's providence.
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Proniewski, Andrzej. "Duch Święty w magisterium papieży przełomu XIX/XX wieku." Studia Teologii Dogmatycznej 6 (2020): 97–106. http://dx.doi.org/10.15290/std.2020.06.07.
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Popes wrote about the Holy Spirit at various times in the history of the Church, also at the turn of the 19th and 20th centuries. The reflections bring us closer to the teaching on the Holy Spirit by Leo XIII (1810-1903), St. Pius X (1835-1914), Benedict XV (1854-1922). These popes ushered in a „new era“ of the Holy Spirit. Their successors: Pius XI (1857-1939), Pius XII (1876-1958), St. John XXIII (1881-1963) were described as heralds of a “new Pentecost”. Such a formula is extremely interesting, if only because of at least two a priori assumptions, namely that something like a “new Pentecost” does exist and that the popes mentioned were its heralds two a priori assumptions, namely that something like a “new Pentecost” does exist and that the popes mentioned were its, whatever it was, heralds. This study focused only on some of the aforementioned aspects.
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Harutyunyan, Khachik. "Newly discovered inscriptions from the armenian cathedral of st. James in Jerusalem." Cercetări Arheologice 31, no. 1 (July 16, 2024): 235–48. http://dx.doi.org/10.46535/ca.31.1.15.
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The article focuses on the epigraphic legacy of the Armenian Cathedral of St. James in Jerusalem and its recently discovered inscriptions. Since the late 19th century, scholars have been gathering and publishing epigraphs from the Armenian Quarter of Jerusalem, encompassing not just the Cathedral but also other sanctuaries, and the neighbourhoods within the convent. These efforts have provided a valuable resource for those interested in the history of Armenians in the Holy Land. Similar to inscriptions found in other sanctuaries across the Holy Land, those found in the St. James Cathedral were left by both congregants of the Cathedral and Armenian pilgrims who visited the Holy Land over the centuries. Local inscriptions typically include details about the individuals mentioned, such as their families, birthplaces, and occupations. These sources frequently document renovations or constructions, shedding light on known and previously unknown projects undertaken in the area. Through epigraphic research conducted in Jerusalem in 2019 and 2022, several inscriptions previously absent from earlier editions were discovered in the Cathedral. This article presents 10 of these newly found inscriptions, accompanied by images and explanatory notes.
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Rist, Rebecca. "The papacy, Inquisition and Saint Guinefort the Holy Greyhound." Reinardus / Yearbook of the International Reynard Society 30 (December 31, 2018): 190–211. http://dx.doi.org/10.1075/rein.00020.ris.
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Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to shut down the rite, rather than impose more severe penalties, suggesting that he did not suspect ritual murder. The Church’s censure was not just a ban on a non-orthodox cult, or a theological statement that animals could not be saints, or a crackdown on magical and heretical practices – although it was all these things. It was also the condemnation of a healing cult that had got badly out of hand. The legend of St Guinefort the Holy Greyhound reveals the medieval Church engaged in a familiar struggle: to balance popular piety with orthodox teaching.
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Goodey, Daniel. "The centrality of the trinity. Exploring the significance for christians, catechists and deacons." Revista Guillermo de Ockham 17, no. 1 (May 31, 2019): 9–15. http://dx.doi.org/10.21500/22563202.4087.
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‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.’ (Ignatius of Antioch, 2014, loc. 4027.) St. Ignatius goes on to say, ‘the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord’. The point St. Ignatius was making is that the three Persons of the triune God are integrally connected, and it is through the grace of the three-in-One that salvation is gained. Hence, the Trinity is the core of the Christian faith, but from the very beginning the faithful relied on metaphor to explain and help others understand how Three could be One
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Witko, Andrzej. "The Beginnings of the Order of the Most Holy Trinity and its Rule." Folia Historica Cracoviensia 13 (February 23, 2024): 135–44. http://dx.doi.org/10.15633/fhc.1458.
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Зубов, Дмитрий Васильевич, Валерий Иванович Пирогов, and Павел Владимирович Кузенков. "Athonite Acts of the XI-XII Centuries on the History of Russian Monasticism on the Holy Mountain." Метафраст, no. 1(3) (June 15, 2020): 13–59. http://dx.doi.org/10.31802/metafrast.2020.3.1.001.
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В связи с подготовкой Институтом Русского Афона, Московской Духовной Академией и Русским на Святой горе Афон Свято-Пантелеимоновым монастырем пятитомного «Собрания документов Свято-Пантелеимонова монастыря с древнейших времен до 1735 г.» публикуются несколько афонских актов, являющиеся важнейшими источниками по истории русского монашества на Святой Горе: документ 1018 г. с упоминанием игумена монастыря Св. Пантелеимона (Фессалоникийца), опись имущества монастыря Ксилурга 1142 г. и акт 1169 г. об объединении монастырей Ксилурга и Св. Пантелеимона. In connection with the edition of the five-volume «Collection of documents of St. Panteleimon Monastery from ancient times to 1735» which is prepared by the Institute of Russian Athos, the Moscow Theological Academy and the Russian St. Panteleimon Monastery on Holy Mount Athos, we publish several Athonite acts, which are the most important sources on the history of Russian monasticism on the Holy Mountain: a document of A.D. 1018 mentioning the abbot of the Monastery of St. Panteleimon (Thessalonians), an inventory of the property of the Xilurgu Monastery in 1142 and an act of 1169 on the union of the Monasteries of Xylurgu and St. Panteleimon.
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Năstăsoiu, Dragoş Gh. "Symbolic Actions and Anti-royal Propaganda during a Political Crisis." Vestnik of Saint Petersburg University. History 66, no. 1 (2021): 179–92. http://dx.doi.org/10.21638/11701/spbu02.2021.111.
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On Christmas Eve 1402, Hungarian noblemen gathered in the Cathedral of Nagyvárad, where St. Ladislas’ tomb was located, and swore an oath on the holy king’s relics. They proclaimed thus their allegiance to King Ladislas of Naples and conspired against the ruling King Sigis mund of Luxemburg. By swearing an oath on St. Ladislas’ relics, the conspirators united their minds and forces around the ideal figure of the holy king and knight who became the symbol of a political cause and the embodiment of the kingdom which King Sigismund was no longer suited to represent. The symbolic gesture of oath-swearing on St. Ladislas’ relics took place in the midst of a three-year political crisis (1401–1403) that seized the Kingdom of Hungary as a consequence of the barons’ dissatisfaction with King Sigismund’s measures, which jeopardized their wealth and political influence. By relying on both written accounts and visual sources, the present paper examines the utilizing by Hungarian noblemen during this political crisis of important political and spiritual symbols associated with the Kingdom of Hungary. These included: the cults, relics, and visual representations of St. Ladislas, the Hungarian Holy Crown, or the kingdom’s heraldry. The propagandistic usage of these spiritual and political symbols was reinforced by their insertion into elaborated rituals and symbolic actions, such as coronations or oath-swearing on relics. By activating the link between secular and religious spheres through these rituals and symbolic actions, their performers hoped to attract the divine approval. By discussing such instances, the present paper seeks to illustrate how the ideal figure of St. Ladislas became the catalyzing force behind a political cause.
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Bhodo, Yohanes Donbosko, Damianus Dionisius Nuwa, Primiaty Natalia Sabu Kopong, Maria Anjelita Biru, Maria Magdalena Bida, Maria Magdalena Lendu, and Margaretha Apriliani Wuda. "Animasi Kitab Suci sebagai Upaya Meningkatkan Kecintaan Anak dan Remaja terhadap Kitab Suci." Prima Abdika: Jurnal Pengabdian Masyarakat 4, no. 1 (March 2, 2024): 97–109. http://dx.doi.org/10.37478/abdika.v4i1.3804.
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One of the concerns raised in the pastoral panorama during the Eighth Pastoral Assembly (Muspas) of the Archdiocese of Ende is the lack of interest among children and teenagers in activities related to the Holy Scriptures. This reality is also keenly felt in the pastoral work of the Quasi-Parish of St. Charles Borromeo in Orakeri. Generally, Catholic children and teenagers lack enthusiasm and quickly become bored with Sekami activities that are too monotonous and lacking in variety. Furthermore, the limited number of competent leaders at the parish level and the lack of knowledge about the Scriptures contribute to the decreasing interest and affection of children and teenagers towards the Holy Scriptures. This service activity is conducted for the target groups of Catholic children and teenagers in the Quasi-Parish of St. Charles Borromeo in Orakeri Ende. The main objective is to enrich knowledge about the Holy Scriptures, hone skills in relation to Scripture literacy, and enhance the love of children and teenagers for the Holy Scriptures. The method used in this activity is a qualitative method that involves participatory action research in the form of lectures and simple yet meaningful practices, involving many participants. Activities include: introducing the Holy Scriptures with the help of cheers, movements, songs, and animated videos; Scripture literacy through training in reading and speaking the Scriptures, composing scripts and dramatizing the Scriptures, as well as various competitions related to the Scriptures. This combination of methods is aimed at minimizing participant boredom while simultaneously encouraging the development of cognitive, affective, and psychomotor aspects among the participants. Consequently, the results achieved are that Catholic children and teenagers have a deeper understanding of the Holy Scriptures, sharpen skills related to Scripture literacy, and grow in their love for the Holy Scriptures.
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Davidenko, Priest Anthony, and Galina I. Teplykh. "Features of teaching the course “Epistles of St. Paul” in a modern theological school: Problems and prospects." Issues of Theology 3, no. 4 (2021): 527–36. http://dx.doi.org/10.21638/spbu28.2021.406.
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This article is devoted to the relevant problems of teaching a course on the Holy Scripture of the New Testament in a modern theological school, in particular the corpus of the Epistles of the Apostle Paul. The epistles of the Holy Apostle Paul have always been and remain an invaluable storehouse for theologians and preachers of the Church. It is no coincidence that almost all the holy fathers and teachers of the Church turned to the works of the holy apostle to one degree or another in order to find in them an unshakable foundation of theology. Often, opponents of the Church use excerpts from the Pauline epistles, taking them out of context, to justify their errors. Due to such a high significance of the written heritage of the “apostle of languages”, a young Christian and future shepherd of spiritual sheep studying at a theological school is obliged to know and understand it. The eternal problems of motivating students and their knowledge of sources when studying the Holy Scriptures of the New and Old Testaments do not disappear, and new ones are added to them. In this work, the problems that young teachers may face at the beginning of their teaching activities are brought to the fore. In the second half of the article, possible solutions are presented, which have been partially tested in practice.
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Ivanovic, Filip. "Torstein Theodor Tollefsen, St Theodore the Studite's Defence of the Holy Icons: Theology and Philosophy in Ninth-Century Byzantium, New York: Oxford University Press, 2018." Akropolis: Journal of Hellenic Studies 4 (December 20, 2020): 111–12. http://dx.doi.org/10.35296/jhs.v4i1.71.
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Bobkova, Kseniya. "The Problem of the Place of the Person of the Holy Spirit in Orthodox Ecclesiology of the 20th Century (on the example of Eucharistic ecclesiology of Nicholas Afanasiev)." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 198–210. http://dx.doi.org/10.1515/ress-2015-0015.
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Abstract The question of the place of the Holy Spirit in the Orthodox Ecclesiology is not a new one, but it still remains open. In this article special attention is devoted to the Eucharistic Ecclesiology of Nicholas Afanasiev, in which he has tried to give to the Person of the Holy Spirit an essential place, and to the ecclesiological ideas of George Florovsky, who in his theological constructions has been extreme Christocentric and has avoided to give a special place to the oikonomia of the Spirit. A particular remark is made also about the possibility of using the neo-patristic synthesis in the discussion (with special reference the texts of St. Basil the Great, St. Athanasius of Alexandria and Didymus the Blind).
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CALLAHAN, KATHRYN. "Sisters of the Holy Cross and Kearns-St. Ann’s Orphanage." Utah Historical Quarterly 78, no. 3 (July 1, 2010): 254–74. http://dx.doi.org/10.2307/45063269.
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Bergesen, Rognald Heiseldal. "Billedprogrammet på Trondenes: Den hellige Anna – sjømennenes og rikdommens beskytter." Nordlit, no. 36 (December 10, 2015): 229. http://dx.doi.org/10.7557/13.3689.
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<p>The interior of the parish church at Trondenes in Harstad in Northern Norway is one of the best-preserved medieval interiors in Scandinavia. Four of its reredos have survived, three of them <em>in situ</em>. A significant characteristic of the decoration in the church is the pronounced presence of St. Anne and the Holy Kinship. The article explores the roles of these motifs in the iconography at Trondenes. Even though there are no sources related to the specific religious use of these motifs at Trondenes, our general knowledge of their cult elsewhere in Europe suggests how they might have been used in Trondenes. Among ordinary people in the medieval Northern Germany, the cult of Saint Anne and the Holy Kinship were related to the protection of sailors and to secure the growth of their income, as well as to protect against diseases. Usually these motifs were found in maritime, urban regions. St. Anne was regarded as a role model for the middle class women, and the Holy Kinship as a “self-image” of the trading middle class. Trondenes is the main Church in a large maritime region. In the late middle ages the fisheries along the coastline provided large incomes to the chapter of the Cathedral of Nidaros who owned Trondenes and to the local merchants at Trondenes. In such circumstances it is reasonable that the presence of St. Anne and the Holy Kinship at Trondenes was related to the protection of local sailors and to the growth of income from the fisheries. </p>
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Slepička, Martin. "Kult populárního raně středověkého světce sv. Jiljí v českých zemích od jeho počátků až po konec středověku." Historica. Revue pro historii a příbuzné vědy 13, no. 2 (December 2022): 97–119. http://dx.doi.org/10.15452/historica.2022.13.0005.
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The study deals with the medieval cult of the early medieval hermit and the Benedictine abbot St. Giles in the Bohemian lands from its earliest beginnings to the end of the Middle Ages. Saint Giles, living in the 7th and 8th centuries in the region of Septimania located in the south of modern‑day France, became one of the most popular Christian saints in the medieval Western and Central Europe due to his patronage. The study therefore seeks to create a comprehensive interpretation of the form of the St. Giles’s cult in the Bohemian lands in the Middle Ages. The historical research of the cult of St. Giles is carried out through a detailed analysis of the medieval narrative and material sources, iconography, legends and sources of Church‑administrative origin. The text presents, in detail and with the help of the analysis of relics, calendars and Church dedications, not only the spread of the St. Giles’s cult in the Bohemian lands in the 12th century, but also the close relationship of the Holy Roman Emperor Charles IV to the mentioned saint. The study also discusses the fine arts monuments and the cult of St. Giles as one of the Fourteen Holy Helpers at the end of the Middle Ages
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Grozdic, Borislav. "Nomokanon of St. Sava concerning murder in the war." Theoria, Beograd 53, no. 4 (2010): 87–104. http://dx.doi.org/10.2298/theo1004087g.
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The paper deals with understanding of murder in the war in Nomokanon of St. Sava, original and unique nomocanon in the Orthodox world, different from all those previously known, which is prepared by Saint Sava on the basis of the Byzantine nomocanon and who put inside of it over one hundred canonical and Byzantine legal documents, translated into serbian-slovene language. Murder in the war in Nomokanon of Saint Sava is considered wilful, intentional murder or premeditated murder. It is interesting and significant that Saint Sava in Nomokanon omits attitude of St. Athanasius the Great, who claims that is not allowed to kill, but that it is legal and deserved to be decorated to kill enemies in war, so that is why those who stand in the war were highly honored and devoted monuments, which describe their glorious deeds. St. Sava introduce and points out attitude of St. Vasilije the Great, according to which the soldier who kill in the war for holy truth and real Christian Faith, is not allowed to receive Holy Communion for three years. Thus, as well for those who killed in war in the name of their deep belief and holy truth, and whose hands are unclean, epitimija - prohibition of the Holy Eucharist is recommended for three years because of their unclean hands. Priests, if they kill, whether in war or not, are to be degradated. With judgement that the murder in war is deliberate, that is intentional murder and that it means a sin to be followed by certain epitimija still does not mean that the Church absolutely denies war as such, and participation in the war. It just confirms how much the war is tragic situation for Christians, but situation that they can not reject, avoid, and pretend that they do not see it. The obligation of Christians is to participate in the war with high ideals of love, justice, duty and service if there is the need, but bravely and ready for all related consequences. In this difficult dilemma, which leaves them without a moral way-out with 'clean hands', but where they are forced to consciously acceptance of injustice, and acceptance of not only burden of death but also burden of murder. Insisting on a three-year epitimija demonstrate a care that Christians should not lose awareness of the fact that they (if they) killed a man, regardless of the circumstances of war, and due to that a certain period is necessary, at least three years, of repentance and abstinence from communion.
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TEMČINAS, SERGEJUS. "Модели построения канонов древнейшей службы свт. Савве Сербскому: канон «Пастыря христовых овец…»." Fontes Slaviae Orthodoxae 1, no. 1 (February 12, 2019): 57–70. http://dx.doi.org/10.31648/fso.3041.
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The author argues that the canon “The Shepherd of Christ’s sheep…” which is attested in three Cyrillic manuscript copies (13th–14th c.) of the earliest hymnographic office for St Sava the Serb (†14 January 1235 or 1236), is not an original composition, but rather a compilation of Byzantine Greek hymns used in their Old Church Slavonic translation. The hymns were mostly taken from the canon (with the identical incipit) which had been originally compiled for commemoration of St Nicolas with addition of some hymns for St Ambrose (December 7), St Patapios of Thebes (December 8), Sunday of the Holy Fathers, and St Ignatios of Antioch (December 20).
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Dudley, Martin R. "Natalis Innocentum: the Holy Innocents in Liturgy and Drama." Studies in Church History 31 (1994): 233–42. http://dx.doi.org/10.1017/s0424208400012894.
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It has come to our knowledge, not without grievous amazement and displeasure of heart [Bishop Grandisson wrote to the clergy of Exeter Cathedral and of other collegiate churches in his diocese before Christmas 1360] that for these past years and some years preceding, at the most holy solemnities of Christ’s Nativity, and the feasts of St Stephen, St John the Apostle and Evangelist, and the Innocents, when all faithful Christians are bound to busy themselves the more devoutly and quietly in praise of God and in Church Services, certain Ministers of our aforesaid Church, together with the boys, not only at Matins and Vespers and other hours, but also (which is more detestable) during the solemnity of the Mass have rashly presumed, putting the fear of God behind them, after the pernicious example of certain Churches, to associate together within the Church itself and play certain foolish and noxious games, unbecoming to clerical honesty.
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Veselovská, Eva. "Holy women in the medieval music culture from the sources from the area of Slovakia." Archiwa, Biblioteki i Muzea Kościelne 121 (December 29, 2023): 541–72. http://dx.doi.org/10.31743/abmk.15507.
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Medieval chants celebrating the feasts of female saints can be divided into two major groups. The first group includes the repertoire of the mass liturgy, which, as a rule, is located in the proprium de sanctis part of the missals or graduals (or the so called sequentiale). The second, much more varied group consists of a repertoire of chants that are part of the liturgy of the hours (breviaries, antiphonaries, psalters). Ritus of Esztergom is documented by manuscripts from the late Middle Ages, especially from the 15th century, a smaller part from the 12th–14th century. The codices we have in Slovakia from the Middle Ages contain more or less Esztergom liturgical tradition, some of them show foreign influences. The central liturgy of the Esztergom rite is preserved in an extremely precise form especially in the notated manuscripts from Bratislava (Bratislava Missal I EC Lad. 3, the State Archive in Bratislava, Bratislava Antiphonaries I–IV). The Spiš codices show the Esztergom rite in a specific, regional version (Spiš Antiphonary Mss. No. 2, Spiš Graduale Mss. No. 1, Spišská Kapitula). Other Spiš manuscripts, preserved now in Budapest and Alba Julia, contain a number of specific features typical of Spiš (the library Batthyaneum Alba Julia: Breviary R. II. 46, Breviary R. III. 94, Breviary R II. 102, Diurnale R. II. 125; Budapest: Breviary 63. 74. I. C Hungarian National Museum, Breviary 63. 84. C Hungarian National Museum). Among the feasts of medieval female saints, the most prominent was the liturgical celebration of the various feasts of the Virgin Mary. Among those feasts, then, the most important feasts were Purificatio BMV (2. 2.), Annuntiatio BMV (25. 3.), Visitatio BMV (usually 2. 7.), BMV de Nive (5. 8.), Assumptio BMV (15. 8.), Nativitas BMV (8. 9.), Praesentatio BMV (21. 11.) and Conceptio BMV (8. 12). Besides them, within the Esztergom proprium de sanctis the most important are those female saints, to whom a mass form accompanied by music notation is dedicated, or those for whom a specific liturgy of the hours have been created. In the extant manuscripts from Slovakia, the most distinguished are the following female saints: St. Agnes, St. Agatha, St. Cecilia, St. Lucia, St. Margaret, St. Mary Magdalene, St. Ursula, St. Catherine, St. Dorothea, St. Anne and St. Elizabeth.
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Sereva, Elena. "Plastic Decoration of Holy Doors from the Fund of the National Church Historical and Archaeological Museum of the Holy Synod – Elements and Symbolism." Cultural and Historical Heritage: Preservation, Presentation, Digitalization 7, no. 2 (2021): 32–50. http://dx.doi.org/10.26615/issn.2367-8038.2021_2_003.
Full textAbstract:
The proposed article examines the plastic decoration of the Holy doors from the fund of NCHAM of Holy Synod. The Holy doors are a completely complete separate element, but they also carry their semantic load as a part of a larger unified whole, such as the church iconostasis. The article focuses on questions related to the characteristic and symbolism of the plastic decoration of the Holy doors, the characteristic stylistic features and features of the era, the masters and individual schools. In the course of the exhibition, brief attention is paid and their use and importance of the worship services is presented. Parallels are mentioned and described, as they complete and further reveal the issues. Samples from the Fund of the National Church Historical and Archaeological Museum of the Holy Synod which are represented, are the subject of a comprehensive, independent study. I express my gratitude to the National Scientific Program "Young Scientists and Postdoctoral Scholars" 2020 of the Ministry of Education and Science for the financing of the scientific project at the Theological Faculty of Sofia University "St. Kliment Ohridski" on the topic: "Holy doors the fund of the National Church Historical and Archaeological Museum of the Holy Synod (Liturgical function, iconography, plastic decoration. Contributions to national identity)", with a scientific leader Assoc. Prof. Dr. deacon Ivan Ivanov. Thank you to the Director of the Nacional church historical and archaeological museum of the Holy Sinod Assoc. Prof. Dr.Ivan Rashkov and his team for attention. Keywords: Holy Doors; Plastic Decoration