Relevant bibliographies by topics / Joseph of the Sacred Heart

Academic literature on the topic 'Joseph of the Sacred Heart'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 February 2023

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Journal articles on the topic "Joseph of the Sacred Heart":

1

Palazón Mayoral, María Rosa. "Corazón de la oscuridad." Interpretatio. Revista de Hermenéutica, no. 6-1 (March 9, 2021): 177–88. http://dx.doi.org/10.19130/iifl.it.2021.6.1.24871.

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“Corazón de la oscuridad” [Heart of Darkness] takes up a title by Joseph Conrad; here darkness equals evil. It admits the polysemy of the word evil, which bounces back on its opposite good. In ancient philosophy, God was the Highest good, Christian religion left an imprint of this faith even in individuals who do not consider themselves religious. Even if we are not aware of it, many of the imprints that we carry inside ourselves (in the other self) move the affects. We must discover the manifested motive; then we discover the twinning character of the sacred, explicit in the patron saint festivities. Ancient rituals, however terrible we may judge them, lead to sociability as a symbol, and can become a manifestation of good and justice.
2

Neven, Ann, and Patricia Thompson. "The educational mission of the Sisters of Saint Joseph of the Sacred Heart in Aotearoa New Zealand: 1880s to 2010." International Studies in Catholic Education 3, no. 2 (October 2011): 170–83. http://dx.doi.org/10.1080/19422539.2011.603604.

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Green, Steven J. "Collapsing Authority and ‘Arachnean’ Gods in Ovid's Baucis and Philemon (Met. 8.611-724)." Ramus 32, no. 1 (2003): 39–56. http://dx.doi.org/10.1017/s0048671x00001284.

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Among the many delightful stories woven into Ovid's Metamorphoses, the tale of Baucis and Philemon in Book 8—not found before Ovid—has long proven a favourite with many readers. Narrated by the elderly Lelex, the story goes that Jupiter and Mercury are wandering on earth from door to door in need of shelter; they are received by a pious old couple, Baucis and Philemon, who entertain them with their utmost hospitality; the gods later reveal themselves, punish the inhospitable neighbourhood and reward the pious couple with everlasting life by turning them into sacred trees. This popular story has been the subject of at least two lighthearted operas, by Joseph Haydn (18th century) and Charles-François Gounod (19th century); both Rubens (c.1620) and Rembrandt (1658) have depicted scenes from the story on canvas; elegant poetic translations have been written by John Dryden (1693) and Jonathan Swift (1709). It is not difficult to understand why this story has provided particular enjoyment for the reader. In a poem which too often presents the gods as indifferent to justice and indulgent in their basest desires, here is a story which celebrates the proper relationship between divine and mortal, and pulls on moral, almost Christian heart-strings. Many might agree with G. Karl Galinsky's observation that the story has the effect of ‘radiating so obviously the sort of kindly warmth which some of Ovid's readers would like to find in more of [Ovid's] myths and, one suspects, in their daily lives.’
4

DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (March 3, 2012): 102–3. http://dx.doi.org/10.1111/j.1467-9736.2012.00798.x.

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Shelleda, Leah. "Behind the Sacred Heart." Psychological Perspectives 53, no. 1 (February 26, 2010): 122–23. http://dx.doi.org/10.1080/00332920903306692.

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Parry, Keith. "Joseph Smith and the Clash of Sacred Cultures." Dialogue: A Journal of Mormon Thought 18, no. 4 (December 1, 1985): 65–80. http://dx.doi.org/10.2307/45225401.

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Kneebone, Emily. "Dilemmas of the Diaspora: The Esther Narrative in Josephus Antiquities 11.184-296." Ramus 36, no. 1 (2007): 51–77. http://dx.doi.org/10.1017/s0048671x00000795.

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Esther is the only book of the Hebrew Old Testament never to allude to God, and to refer to neither the Covenant, the sacred institutions of Israel, nor to Jewish religious practice. The book has long engendered a fascinated revulsion in many of its readers, not only for its notable lack (or writing-out?) of God, but also for its overt celebration of genocide and the dubious moral qualities of its protagonists. Luther famously wanted the book excised from the Christian canon altogether, and the nineteenth-century biblical scholar Heinrich Ewald declared that the story of Esther ‘knows nothing of high and pure truths’, and that on coming to it from the rest of the Old Testament ‘we fall, as it were, from heaven to earth’. Humphreys terms Esther one of the ‘most exclusive and nationalistic units within the Bible’, and for Anderson, writing in the aftermath of the Second World War, the tale resonates horribly with twentieth-century history and ‘unveils the dark passions of the human heart: envy, hatred, fear, anger, vindictiveness, pride, all of which are fused into an intense nationalism’.Rabbi Simeon ben Lakish, on the other hand, placed the Book of Esther on a par even with the Torah, a sentiment echoed, centuries later, by Maimonides, who famously declared that when the Prophets and Hagiographa pass away, only Esther and the Law would remain. And this triumphant assertion of the scroll's worth is reminiscent of the attitude of Josephus, who specifically includes Esther in his list of the twenty-two Jewish records, and who devotes the extensive central section of AJ 11 to the Esther pericope. The dating, both relative and absolute, of the texts of Esther has been fiercely disputed, and need not concern us here; it should suffice to note that two extant Greek translations, or rather adaptations, of the Book of Esther—the Septuagint (LXX) and the highly variant Alpha Text (AT)—offer countless minor variations on the Hebrew Masoretic Text (MT), and insert six extended passages into the narrative.
9

Maddox, Marjorie. "The Sacred Heart of Jesus." Christianity & Literature 46, no. 1 (December 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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Meyer, Birgit. "The Sacred Heart of Jesus." Material Religion 13, no. 2 (April 3, 2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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You might also be interested in the extended bibliographies on the topic 'Joseph of the Sacred Heart' for particular source types:
Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Joseph of the Sacred Heart":

1

Foale, Marie Therese. "The Sisters of St. Joseph : their foundation and early history, 1866-1893." Title page, table of contents and abstract only, 1986. http://web4.library.adelaide.edu.au/theses/09PH/09phf649.pdf.

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Jarrett, Jennifer Ann. "Catholic bodies a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930 /." Connect to full text, 2003. http://hdl.handle.net/2123/5673.

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Jarrett, Jennifer Ann. "Catholic bodies : a history of the training and daily life of three religious teaching orders in New South Wales, 1860 to 1930." Phd thesis, School of Policy and Curriculum Studies in Education, 2003. http://hdl.handle.net/2123/5673.

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McGregor, Peter John. "Heart to heart: The Spiritual Christology of Joseph Ratzinger." Thesis, Australian Catholic University, 2013. https://acuresearchbank.acu.edu.au/download/7407c0c4aa8b85f39ab3f3994f919a755e316e05f3fbfd8d446847500db729b3/2495618/MCGREGOR_PETER_JOHN_2013.pdf.

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The aims of this study are to reveal the ‘method’ and ‘content’ of Ratzinger’s spiritual Christology, demonstrate how he applies method to content, and assess the validity and integrity of the resulting Christology. Chapter One offers an account of the various current critiques of Ratzinger’s Christology, which show that little attention has been paid to his spiritual Christology...
5

Cashen, Paul William Dillon, and res cand@acu edu au. "From the Sacred Heart to the Heart of the Sacred: the Spiritual Journey of Australian Catholics Since the Second Vatican Council." Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp93.29052006.

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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990’s. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as “crises of faith”. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for “all who invoked the name of Christ” to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the “spirituality revolution”. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to “contextual” theology which was embraced by the “Discovery of an Australian Theology”. Spirituality by the 1990s had become a popular response that purported to take the place of “organised religion” in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the “signs of the times” as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The “search for a soul” expressed an Australian “sign of the times”. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
6

Cashen, Paul William. "From the Sacred Heart to the heart of the sacred: The spiritual journey of Australian Catholics since the Second Vatican Council." Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/a5a80ac04ecd570d02f0eb3e1597ea99b1580b8f645c3ba15dc17e4903b7401b/2105806/64819_downloaded_stream_44.pdf.

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This study was undertaken to investigate and to propose a solution to the pastoral dilemma that faced the Catholic Church in Australia the 1990's. The pastoral dilemma contrasted two opposing pastoral responses to the significant changes in Catholic life since the Second Vatican Council. One response reacted to the changes by interpreting them as 'crises of faith'. This response determined that the decline in mass attendance, the fewer vocations to the priesthood and religious life and the disregard of the teaching authority of the Church was the result of a loss of faith. Consequently, it prescribed a return to previous values and behaviour. The other response was more difficult to determine and has been the principle work of this thesis. The second pastoral response was identified in the search for the sacred in the daily lives of the people. This search linked the changes in Catholic life to the ongoing journey of faith that has taken place. A pastoral response based on this understanding of the changes in Catholic life was seen to provide an opportunity for 'all who invoked the name of Christ' to enter a deeper relationship with him and each other. This response embraced the spirit of renewal proposed by the Council. A review of religious literature published in Australia since the Council was conducted to provide an overview of the journey of Catholic life. It identified four categories of literature that displayed the most interest in the changes. Whilst the review had a particular focus on Catholics, it included other traditions. Of the four categories initially sociology of religion which attracted most interest, followed later by theological reflections and interpretations, and ultimately an interest in spirituality, or the 'spirituality revolution'. The historical and biographical studies reviewed recounted the changes in Church life and remained at a lesser, but constant expression of interest. An examination of the research of sociology of religion in Australia established that the changes in religious belief and practice were influenced by environmental factors and, for Catholics, the reforms of the Second Vatican Council. The methods of sociology identified the significant areas of change, but their limited explanations of the changes did little to assist church authorities to resolve the tensions and difficulties. The limitations of statistical information about religion contributed to the pastoral dilemma. The findings of sociology increased interest in theological reflection about the influence of the changing context of society on Catholic life. These reflections endeavoured to explain the reforms of the Council, the relationship to the changes to the reforms and led to 'contextual' theology which was embraced by the 'Discovery of an Australian Theology'. Spirituality by the 1990s had become a popular response that purported to take the place of 'organised religion' in the community. The interest in spirituality also became the key factor in the Catholic search for deeper values, and inspired a renewed sense of the spiritual in ordinary everyday life. The popular interest in spirituality was located in the tradition of Christian spirituality, and the thesis concluded that this tradition embraced the personal experience of God, as expressed in the lives of Catholics in Australia. Such personal experiences were identified and discerned to benefit of the individual and through dialogue transformed the community. The transformation, thus begun, continued in further dialogue, engaged the community, and inspired others beyond the community of the Church to believe. Therefore, the personal experience of the spiritual was authenticated by its place in the developing tradition of the Church. The Council called for individuals and communities in the Church to identify the 'signs of the times' as the opportunities for renewal, and personal renewal was closely linked to communal renewal. The 'search for a soul' expressed an Australian 'sign of the times'. The search provided the opportunity for many people to embark on a journey that led to personal and communal renewal or transformation. Consequently, pastoral responses to renewal based on rule and regulation, or expectations of the past, lacked the personal spiritual dimension. Thus, the title of the thesis figuratively describes the spiritual journey of Catholics from a devotional religious experience to one that seeks to find the sacred in the core values and experiences of life.
7

Mangkey, Johanis. "A model for the mission of the missionaries of the Sacred Heart in the light of the spirituality of the heart." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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8

Svensson, Morgan. "Critical responses to Joseph Conrad’s Heart of Darkness." Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3959.

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This essay will revolve around the critical reception of Joseph Conrad's Heart of Darkness. The focus will be on three primary sources: firstly, the early critical reception and how the novella was received when it was originally published in 1902, secondly, Chinua's famous critique in 1977 when he called Conrad a racist and condemned both the author and the novella, and thirdly, Said's defence and contextualization of Conrad’s novella in 1992. The essay will explore how the critics have been influenced and from what standpoints they have entered into the debate on Conrad and show how the discussion has changed over time. Furthermore, it will show that the early responses ignore the ‘race’ aspect because ‘race-thinking’ was seen as something natural. It will also explain why Achebe might feel so strongly against Conrad. He is after all fighting for a strong African identity after the colonies gained their independence. Said defends and contextualizes Conrad as a creature of his time. Finally, the essay will discuss and contrast the critics, concluding that each critique is highly influenced by the time-period in which it was written.
9

Marshall, Laura Delano. "The jeweled net, sacred landscape, and the vision of the heart." Thesis, Pacifica Graduate Institute, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3722634.

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For centuries Western sensibilities have been governed by an assumption that imagination is an exclusively human faculty, independent of the phenomenal world. This dissertation explores a view, long elaborated in mythologies and artistic traditions of pre-modern cultures, that phenomenal reality is the template of imagination, that terrestrial and celestial elemental forces are continuous with the mind, and that meaning in artistic practice is derived from a reciprocal exchange with the world in which we live.

This dissertation revives a traditional view of the heart as the seat of a continuous circulation of mind, imagination, and the world. In endeavoring to recover the eclipsed intelligence of the heart, this study argues that both the thought and perception of the heart are primarily metaphorical, which necessarily makes them essential in humanity’s unceasing exchange with the greater community of beings.

This dissertation demonstrates that imagination and artistic practice are inseparable from the environment, and that a study of pre-modern artistic traditions broadens an ecological understanding of the web of relationships between living beings and the environment that sustains them. Three traditions of painting disclose varying human orientations within the world: Navajo sandpainting, Chinese landscape painting, and Western European painting since the fourteenth century. Navajo sandpaintings are made at times when disorder and sickness prevail in order to restore balance in the relationship between the human community and primordial forces embodied in the landscape. Chinese landscape painting is a visual contemplation of the interwoven place of humanity within the perpetual change and transformation of heaven, earth, and sentient beings. Western painters in the fourteenth century departed from pre-modern approaches to painting when linear perspective was introduced as a way to fix a perception of the phenomenal world that was primarily optical, rather than visionary. The perception promoted by this method, based on an orientation that is both dualistic and literal, eventually ran its course, giving way to the introduction of more interactive approaches to artistic practice and perception by twenty-first century artists.

10

Wey, Shyh-chyi. "A rhetorical analysis of Joseph Conrad's Heart of darkness." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/923.

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Books on the topic "Joseph of the Sacred Heart":

1

Bergamini, Rita. Mother Joseph of the Sacred Heart: A bibliography. Seattle, Wash. (520 Pike St., Seattle 98111): Sisters of Providence, 1986.

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2

Henderson, Anne. Mary MacKillop's sisters: A life unveiled. Sydney, NSW: HarperCollins, 1997.

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Touvet, Monique. Comme une source à travers le feu: Avec Pierre-Joseph de Clorivière : un courant spirituel traverse les révolutions. Chambray: C.L.D., 1990.

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MacKillop, Mary. Mary MacKillop in challenging times 1883-1899: A collection of letters. North Sydney, N.S.W: Sisters of St Joseph of the Sacred Heart, 2006.

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MacKillop, Mary. Mary MacKillop in challenging times 1883-1899: A collection of letters. North Sydney, N.S.W: Sisters of St Joseph of the Sacred Heart, 2006.

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Foale, Marie Therese. The Josephites go west: The Sisters of St. Joseph in Western Australia, 1887-1920. Fremantle, W.A: University of Notre Dame Australia Press, 1995.

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Strevens, Diane. MacKillop women: The Sisters of St. Joseph of the Sacred Heart, Aotearoa New Zealand : 1883-2006. Auckland, N.Z: David Ling Pub., 2008.

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Strevens, Diane. MacKillop women: The Sisters of St. Joseph of the Sacred Heart, Aotearoa New Zealand : 1883-2006. Auckland, N.Z: David Ling Pub., 2008.

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McKenna, Margaret Mary. With grateful hearts!: Mary MacKillop and the Sisters of St Joseph in Queensland, 1870-1970. North Sydney, N.S.W: Sisters of Saint Joseph of the Sacred Heart, 2009.

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Foale, Marie Therese. The Josephite story: The Sisters of St. Joseph : their foundation and early history, 1866-1893. North Sydney: St. Joseph, 1990.

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Book chapters on the topic "Joseph of the Sacred Heart":

1

Barclay, Katie, and François Soyer. "José María Genovese (1681–1757), the Sacred Heart of the most Holy Patriarch Saint Joseph, Venerated for every Day of the Week (el Sagrado Corazon del Santissimo Patriarcha, sr San Joseph, Venerado Por Todos Los Dias de la Semana)." In Emotions in Europe 1517–1914, 167–74. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003175513-25.

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Morgan, David. "The Image of Love. Eros and Agape in the History of Devotion to the Sacred Heart." In Sacred Heart Devotion, 109–34. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.109.

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Laube, Stefan. "Heart and Vial as Communicating Tubes. Notes on the Imagery of Vessels in Early Modern Times." In Sacred Heart Devotion, 135–66. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.135.

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Sidler, Daniel. "Pluralisation and Centring. Sacred Heart Devotion in Eighteenth-Century Switzerland." In Sacred Heart Devotion, 167–82. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.167.

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Pelletier, Denis. "The Sacred Heart between History and Memory. Le Coeur in Les Études carmélitaines (1950)." In Sacred Heart Devotion, 183–208. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.183.

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Airiau, Paul. "The Heart of Christ in the Eucharist. The Reformulation of the Devotion to the Sacred Heart by Msgr. Maxime Charles, Rector of the Basilica of the Sacred Heart of Montmartre (1959–1985)." In Sacred Heart Devotion, 209–28. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.209.

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Purwanto, Fransiskus. "The Inculturation of the Devotion to the Sacred Heart among the Javanese in Ganjuran, Yogyakarta." In Sacred Heart Devotion, 229–50. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.229.

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Metzger, Franziska. "Memory of the Sacred Heart. Linguistic, Iconographic and Ritual Dimensions." In Sacred Heart Devotion, 23–48. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.23.

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Baier, Sven, and Damian Troxler. "The Power of the Metaphor. Iconographic Devotion in Pupils’ Daily Lives." In Sacred Heart Devotion, 251–66. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.251.

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Steeves, Nicolas. "The Sacred Heart : A Fundamental Stimulus for the Theological Imagination." In Sacred Heart Devotion, 267–84. Köln: Böhlau Verlag, 2020. http://dx.doi.org/10.7788/9783412521271.267.

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Conference papers on the topic "Joseph of the Sacred Heart":

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Manggong, Lestari, and Mohamad Rizal. "Postcolonial Network Analysis of Joseph Conrad’s Heart of Darkness." In Proceedings of the 3rd English Language and Literature International Conference, ELLiC, 27th April 2019, Semarang, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.27-4-2019.2285320.

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Huang, Yuandan. "Spontaneous Flow of Colonialism: A Postcolonial Reading of Joseph Conrad's Heart of Darkness." In 2017 International Conference on Sports, Arts, Education and Management Engineering (SAEME 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/saeme-17.2017.58.

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Sun, Xin. "Feminism Interpretation of Joseph Conrad’s Works –Taking Heart of Darkness as an Example." In Proceedings of the 2018 5th International Conference on Education, Management, Arts, Economics and Social Science (ICEMAESS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icemaess-18.2018.206.

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Mancebo, Juan. "[Re]readings of the perfect. Mysticism of James Lee Byars." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-21.

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The complex contextualization of the work of James Lee Byars (1932–1997) in contemporary artistic practices was determined by its timelessness in both form and concept. Considered by Kevin Power as one of the key artists of the second half of the twentieth century alongside figures such as Joseph Beuys and Andy Warhol, his legacy seems to have declined probably because of the discomfort caused by the approach to his work, since any previous consideration and attempt at cataloging, escapes through the loopholes on which they are based. Byars’ performances and pieces were mostly structured around the cryptic concept of perfection. The artist’s mission, in this case, takes on the roles of a shaman and a magician who questions the illegibility of a world whose materialism seems to have expelled any consideration of the sacred, thus articulating a work that, far from providing answers, raises questions about the ultimate meaning of life. Gold, geometry, time (and its transience), space (re-signified by his cultural heritage), language and the body expressed a proposal in which installations and actions are the instruments he uses primarily to question us about the big questions. Byars in this sense has been considered a mystic, since he places us at the doors of a new perception to make us uncomfortable and provoke us, to transmit us the questions about being in the world. This article is modulated on the poetics of the work, thought and actions of James Lee Byars, one of the few contemporary artists who can be defined as mystic in the broad sense of the word and for whom the sacred, contrary to the current of unidirectional thought, is inherent to the contemporary subject.
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Vertatova, Eva. "Architecture of Roman Catholic Cathedrals and Basilicas in Developing Countries." In IABSE Conference, Kuala Lumpur 2018: Engineering the Developing World. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2018. http://dx.doi.org/10.2749/kualalumpur.2018.0159.

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<p>This article reflects the forms and shapes of the Roman Catholic cathedrals built in the 20th and 21st century in the Third World countries and the approach to its ideal design. Selected examples from the different developing countries all over the world are expounded on the background of the interference of the former colonizers countries architecture (e.g. Sacred Hearts Cathedral, Casablanca, Morocco), inspiration from the traditional architecture and materials (e.g. Basilica of Uganda Martyrs, Namugongo, Uganda), creating the own style (e.g. St. Paul’s Cathedral, Abidjan, Côte D’Ivoire) or following world trends (e.g. Sacred Heart Cathedral, Kericho, Kenya). The question of the life cycle of the architecture, its subsequently costs and well considered choice of the proper material as well as the shape and resulting form is discussed.</p>
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Śwituszak, Paula Karina, and Alina Tomaszewska -Szewczyk. "RETOUCHES WITH HISTORY – CONSERVATION OF THE SACRED HEART OF JESUS BY ADOLF HERMAN DUSZEK AND ITS AUTHORIAL POST-WWII RESTORATION." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. València: Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13508.

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Abstract:
WWII left a great proportion of cultural heritage in Middle-Eastern Europe damaged. In the immediate aftermath of the war, there was neither necessary expertise, manpower nor resources to deal with such complex and total conservational challenges. Artists and craftsmen took to preserving and repairing the most darling objects of local heritage, leaving to us not only their original works, but also visible marks of the struggle to preserve them. Today, we are facing the task to preserve the multilinear story hidden behind those objects - their original body, wounds, and bandages, showing both the art of creation as well as the art of restoration to next generations. A great example of such a conservation effort is the story of The Sacred Heart of Jesus, painted by Adolf Herman Duszek in 1924 and restored by him after the war, in 1950. Over 70 years later, the painting required another intervention – mainly because of the bad state of preservation of the paint layer. The main challenge of this restoration was to find the balance between leaving the visible traces of the history of the object, the conservation ethics as well as the aesthetics and expectations of the recent owners. As it turns out, the impact of a private context is a significant aspect during the formation of the conservation programme. This paper discusses the need for compromises which had to be reached during the conservation of this particular painting.
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Raco, Jozef, Johanis Ohoitimur, James Krejci, yulius raton, Anselmus Jamlean, Ignasius Welerubun, and Rafael Tanod. "STRATEGIC PRIORITIES OF THE RELIGIOUS INSTITUTION USING COMBINATION OF SWOT AND FUZZY-AHP. CASE STUDY OF THE CONGREGATION OF MISSIONARIES OF THE SACRED HEART." In The International Symposium on the Analytic Hierarchy Process. Creative Decisions Foundation, 2020. http://dx.doi.org/10.13033/isahp.y2020.061.

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