Relevant bibliographies by topics / Saint Francis de Sales Church

Academic literature on the topic 'Saint Francis de Sales Church'

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Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Saint Francis de Sales Church"

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Dody Kurnianto, Geovanni. "Be A Good Listener- Learning from Saint Francis de Sales." Journal of Asian Orientation in Theology 04, no. 02 (August 30, 2022): 125–40. http://dx.doi.org/10.24071/jaot.v4i2.5001.

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The purpose of the study is to show that the spirituality of Francis de Sales in his work, “Introduction to the Devout Life” is still relevant today, especially for the formation of priests and religious candidates in Indonesia. His work was written when as the Bishop of Geneva, he was concerned for the spiritual life of the laity in his diocese because of the Protestantism movement that swept most of Europe at that time. Francis wants to tell his people that, not only in the Protestant Church, but in the Catholic Church also that holiness belongs to everyone, not only for the clergy, monks, and nuns. His book provides a practical guide for anyone who wants to develop a spiritual life. De Sales offers a new perspective that the first step to develop a spiritual life does not begin with the celebration of the sacraments and liturgies but from the human longing for God that arises from everyone's heart. This longing of God must be cultivated and nurtured, first of all, in spiritual friendship with those who are more experienced in spiritual life. In the formation, this is known in several forms such as spiritual guidance, personal assistance, or cura personalis.
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Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (August 2008): 421–43. http://dx.doi.org/10.1017/s0020743808081002.

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On 10 June 1738 Maria Qari wrote her Catholic Melkite bishop, Athnasius Dahhan, an emphatic letter rejecting the authority of the Melkite church to impose the Eastern rite Rule of Saint Basil upon her and her fellowʿabidāt(devotees). She unequivocally states, “It is important that your Excellency knows once and for all that I will only adopt the Augustinian Rule with the Ordinances of Saint Francis de Sales. I will not become a nun under any other circumstances, for God has called me to be free from all that binds my spirit, and I will not accept any oversight [from the Melkite church] . . . Four Jesuit missionaries are in agreement with me on this point.” This is but one missive in a voluminous record of equally rancorous discourses that spanned the better part of two decades (1730–48) and entangled the ten Aleppan devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican.
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Castilho, Maria Augusta de, Maria Christina de Lima Félix Santos, and Karen Giuliano Soares. "THE PRESERVATION OF THE RELIGIOUS CULTURAL PATRIMONY." Revista Contemporânea 4, no. 7 (July 1, 2024): e4927. http://dx.doi.org/10.56083/rcv4n7-005.

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The present article analyzes the preservation of the religious cultural patrimony of the Catholic Church, whose collection is of great size both in tangible and intangible assets. It is based on concepts related to the patrimony, in accordance to Brazilian law and to deals stablished between Brazil and the Holy See, aiming the universal interest in protecting, promoting and valuing the religious, historical, artistic and cultural patrimony. It showcases local realities of the Society of Saint Francis de Sales in Brazil, specially of the Salesian Province in São Paulo, and of the Salesian Province in Campo Grande. These actions contribute to the historical, artistic and cultural preservation by perpetuating the memorable facts of the church to future generations and by cooperating to spread the knowledge as to correspond to the learning and comprehension of the contexts of each historical period. The preservation of the territory (building/church) has the collective participation and is solidified through religious experiences linked to the sacred place.
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Stopp, Elisabeth. "Saint Francis de Sales: Attitudes to Friendship." Downside Review 113, no. 392 (July 1995): 175–92. http://dx.doi.org/10.1177/001258069511339202.

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Marceau, William C. "Recusant Translations of Saint Francis de Sales." Downside Review 114, no. 396 (July 1996): 221–33. http://dx.doi.org/10.1177/001258069611439606.

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Bilocura, Theodora. "Pope Francis, Christian Mission, and the Church of Saint Francis." International Bulletin of Missionary Research 37, no. 3 (July 2013): 165–66. http://dx.doi.org/10.1177/239693931303700309.

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Kirkham, Anne. "Saint Francis of Assisi’s Repair of the Church." Studies in Church History 44 (2008): 46–61. http://dx.doi.org/10.1017/s0424208400003478.

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A round 1230 Burchard of Ursperg, a Premonstratensian canon, writing about the Fourth Lateran Council (1215), reported that ‘with the world already growing old, two religious orders arose in the Church – whose youth is renewed like the eagle’s’. The success of the Franciscans in contributing to what Burchard saw as the renewal of the Church’s youth was simultaneously assisted and celebrated by documenting the life of the founder, Francis (1182–1226), in words and images soon after his death and throughout the thirteenth century. Within these representations, the pivotal event in securing Francis’s religious ‘conversion’ was his encounter with the decaying church of San Damiano outside Assisi. His association with the actual repair of churches in the written and pictorial accounts of his life was a potent allegorical image to signal the revival of the Church and the role of Francis and his followers in this. This essay focuses on how references to the repair of churches were used to call attention to the role of the Franciscans in the revival of the Church in the thirteenth century.
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Bigaroni, Marino, and Agnes Van Baer. "San Damiano - Assisi: The First Church of Saint Francis." Franciscan Studies 47, no. 1 (1987): 45–97. http://dx.doi.org/10.1353/frc.1987.0007.

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Pérez Millán, Martín. "POLITICS FOR FRANCIS." POPE FRANCIS AND POLITICS 11, no. 2 (November 13, 2017): 173–90. http://dx.doi.org/10.54561/prj1102173m.

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The first Latin American Pope chosen as Saint Peter’s successor led up to an unprecedented event in the bimillenary history of the Church. His ideological and pragmatic points of view, as well as his personal and intrinsic virtues, were the distinctive features that catapulted him as an indisputable world leader and model actor in International Politics. As a consequence of this expertise demonstrated by the Bishop of Rome, different issues have been established in the media and in the global public opinion. This can be seen in the anthropological and social aspects of his discourse, which he has successfully instated, as if he were an experienced and successful politician.As a result of Francis’s supremacy due to his leading position and the evident change of direction of some political, social and economic issues by the Church, his discursive production - especially the apostolic exhortation Evangelii Gaudium (The Joy of the Gospel)- are essential to understand his conception of politics.
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Leoni, Luigi. "A New Church in the Rising Sun: Saint Francis Xavier." Actas de Arquitectura Religiosa Contemporánea 9 (December 28, 2022): 56–69. http://dx.doi.org/10.17979/aarc.2022.9.0.9347.

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Among the wealth of buildings consecrated to the Shinto religion, Yamaguchi has a Christian place of worship: the Sanctuary of Saint Francis Xavier. The lot chosen is the same on which the previous church stood, symbol of the city and destroyed by a fire in 1991. Consonances and relations could be found with spaces that have wished to express with force the tension towards the Absolute not only in our Western world but also in the spaces of Oriental architecture, in particular Japanese, where the striving towards that spoliation and essentialness of things that is, a bottom, a thirst for truth is perceived. Finally, our effort had as its aim to make the architecture speak a universal language of the hearth of man, rapt to the infinite desire to experience beauty and to find himself once again within it to have an authentic experience of interior joy.
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Dissertations / Theses on the topic "Saint Francis de Sales Church"

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Caicco, Gregory Paul. "Ethics and poetics : the architectural vision of Saint Francis of Assisi." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=35858.

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Contrary to the view of many interpreters that Francis of Assisi (1181--1226) dabbled in church renovation for a few years following his first conversion experience in 1205, architecture remained a central preoccupation until his death in 1226. His creative practice ranged from hermitage planning to the clothing design of its occupants, from architectural legislation to the composition of psalms to be sung in the hermitage churches. Through the medieval art of memory, Francis formed his architectural intentions around two contemplative foci: first, the symbol of the tau, which became his attire, prayer position, signature, talisman for healing the sick and the crucifixion of Christ imprinted on his flesh in the stigmata; and second, the chapel of the Portiuncula, which Francis renovated himself to be the cave of the annunciation and the nativity, the womb of Mary and a portion of heaven on earth where angels descended. With its hedge-bound monastery. it became the prototype for construction among his followers. As the art of memory aimed at an ethics, so did his architecture strive to inspire communal good through narratives of compassion, voluntary penance and humility.
The Portiuncula was copied throughout the Franciscan order, but as the order grew its commitment to poverty waned. As a result, buildings began to deviate from Francis' ideals. Rather than resort to prescriptive architectural legislation, Francis addressed this dilemma through an intricately choreographed performance of his death whose poetic image would be unforgettable for those who wished to imitate him in word, deed and architecture. Two years after this event the Basilica of San Francesco in Assisi, built by his friend and hand-chosen successor, Br. Elias, rapidly rose to house the newly canonized saint. Its earliest form, narrative and symbolism, also widely imitated, seems to illustrate aptly Francis' architectural vision: if the Portiuncula was the Bethlehem of the order, the Basilica's tau plan became its Jerusalem. From these two prototypes Italian mendicant architecture for the next century drew its meaning and form.
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Bowden, Nancy Jayne. ""Ma Très Chère Fille" : the spirituality of François de Sales and Jeanne de Chantal and the enablement of women /." Thesis, Connect to this title online; UW restricted, 1995. http://hdl.handle.net/1773/10443.

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Dudek, Stephen Stanley. "Drawn into the circle of God's love a congregational study of unity and diversity /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Fröhler, Magnus. "F.T.O. Den Helige Franciskus Tredje Orden inom Svenska kyrkan." Thesis, Linköping University, Department of Religion and Culture, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-7984.

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Detta arbete, inom ämnet Kristendomens historia, presenterar en svenskkyrklig orden, ”Franciskus Tredje Orden inom Svenska kyrkan” (F.T.O.), som tillhör den ”Tredje Orden” (TSSF) inom ”The Society of Saint Francis” (SSF), en ordensgemenskap inom den Anglikanska kyrkan, Church of England. Orden är öppen för kvinnor och män, vigda (biskopar, präster och diakoner) och lekfolk som lever vanliga liv i familj och samhälle, med en vilja att leva sina liv utifrån en tydlig inspiration av den helige Franciskus och hans liv.

Syftet med arbetet är att undersöka och redogöra för de primärkällor som finns från tiden av F.T.O.: s grundande för att svara på frågan om huruvida Ordens uppkomst var förenlig eller ej med den Svenska kyrkan, dess tro, lära och bekännelse.

Undersökningen inleds med en deskriptiv del gällande bakgrunden till frågeställningen där jag redogör något för reformationen och vad detta medförde för Svenska kyrkan gällande klosterliv. Sedan följer en redogörelse och en hermeneutiskt och dogmatisk analys av de, för tiden av Ordens grundande, aktuella källorna.

En sammanfattning av resultatet som framkommit är det att grundandet av F.T.O. i början av 1970-talet var förenligt med den Svenska kyrkan. Vi kan se i källorna att Ordens syfte och annat typiskt för Orden, korresponderar väl med vad som uttrycks gällande tro, lära och bekännelse i Kyrkolagen 1686 och de, förutom Bibeln, samlade bekännelseskrifterna för den Svenska kyrkan. Genom detta arbete konstaterar vi att ett ordensliv likt F.T.O. kan tillämpas inom ett evangeliskt-lutherskt kyrkosamfund och att det på intet sätt är synonymt med den gärningsfromhet inom klosterväsendet som reformatorerna så tydligt vände sig mot under medeltiden.


This study, in the subject the history of Christianity, present an order in the Church of Sweden, “Saint Francis Third Order within the Church of Sweden” (F.T.O.), which is a part of the “Third Order” (TSSF) within “The Society of Saint Francis” (SSF), a community within the Anglican Church, Church of England. The order is open for women and men, ordained (bishops, priests and deacons) and lay people who live ordinary lives in family and society, with a desire to live their lives inspired by Saint Francis and his life.

My purpose with this study is to examine and describe the prime sources from the time of the foundation of the F.T.O. to answer the question about whether the foundation of the Order was compatible or not with the Church of Sweden, their faith, doctrine and confession.

The examination starts with a descriptive part about the background to the study problem where I give some facts about the reformation and what that brings for the Church of Sweden in relation to monastery life. Then comes a description and a hermeneutics and a dogmatic analysis of the, for the time of the foundation of the Order, current sources.

A summery of the upcoming results of this study is that at the foundation of F.T.O. in 1970ths was compatible with the Church of Sweden. In the sources we can see that the Orders purpose and other typical for the Order corresponds well with what they say about faith, doctrine and confession in the church law from 1686 and the, except the holy Bible, confession scripts for the Church of Sweden. Through this work we establish the fact that an order life like that we see in F.T.O. could practices in an evangelical-Lutheran church and it is not in any way synonymic with that phenomena called “action piety” within the monastery life that the men’s of the reformation so clearly said no to under the middle age.

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Bauer, Michel. "L’Eglise et l’argent dans les lettres de François de Sales et de Jeanne Frémyot de Chantal." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20106/document.

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Dans le contenu des 4960 lettres qu’ils ont écrites et qui ont survécu aux destructions volontaires et involontaires, mon étude a porté uniquement sur les materialia et a écarté les spiritualia. Elle décrit d’abord la recherche des fonds nécessaires à la conquête puis au management d’une partie d’un diocèse, et, ensuite la collecte d’argent ou de biens fonciers pour créer puis développer un Ordre, la Visitation. Des contraintes politiques et sociales encadrent cette recherche de financement et l’optimisation des placements, en tenant compte de la conjoncture (guerres, pestes, famines), ce qui conduit à étudier la mise en œuvre des vertus financières (pauvreté, charité, travail). Leur objectif financier ne peut être atteint qu’en s’appuyant sur des réseaux mondains et ecclésiastiques, essentiellement au plus haut niveau de la société. La concurrence est rude aussi bien au sein de l’Eglise (autres prélats, Ordres, Saint-Siège) qu’avec les autorités séculières (princes, haute noblesse, municipalités). Leurs objectifs ne peuvent donc être atteints qu’en menant de nombreux procès, en contradiction avec ce qu’ils écrivent pas ailleurs. La complexité de leurs entreprises leur fait élaborer un management de leurs ressources, financières, immobilières, humaines qui préfigure celui des Organisations contemporaines. Leur souci du détail, aussi bien dans les taux de placement des rentes, dans la production de meubles ou de livres, dans le choix des biens fonciers, dans la sélection de leurs cadres intermédiaires, tout cela correspond au comportement d’un dirigeant d’entreprise contemporaine, sachant qu’à chaque fois il faut trouver de l’argent pour financer ces actions. En ce sens cette Eglise est aussi à l’origine du capitalisme moderne, mais, dans une autre dimension que le protestantisme présenté par Max Weber. Par contre, ces contraintes financières incessantes peuvent les conduire à oublier la finalité de leur action
In the the survey of 4960 surviving letters (after voluntary or involuntary destructions), I only deal with materialia avoiding spiritualia. First, I find the fund raising necessary for the (re)conquest and the management of a part of a diocese, and then, the quest for money and real estate in order to launch and then develop a monastic order, Visitation.Political and social restrictions frame the fund raising and the optimization of the investments, taking in account the circumstances (wars, plagues, famines). Consequently we study their implementation of the financial virtues (poverty, charity, labour). Their financial aims can only be obtained with the help of non-ecclesiastical and ecclesiastical networks, mainly in the upper society. The competition is harsh inside the roman church (prelates, monastic orders, Rome) as well as in the world (princes, nobility, local councils); thus they engage in many lawsuits, in contradiction with their other own writings. The complexity of their enterprises prompts them to build a resources management (finance, real estate, human resources), foreshadowing the one of contemporary organizations.The follow-up of details, as well in the fields of investment rate, as for producing pieces of furniture or books, as for selecting buildings or managers, all this detailed behaviour fits with the one of a modern top-manager, who shall finance his many activities. Finally, the Roman Catholic Church could be considered as a root of modern capitalism, in an other dimension than the one developed by Max Weber for Protestantism.On the other hand, those ceaseless limitations could lead them to forget their ultimate goals
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Thönissen, Cornelis Jacques. "Foundations for spirituality : a 'hermeneutic of reform' for a church facing crises inspired by St Francis of Assisi." Thesis, 2014. http://hdl.handle.net/10500/19100.

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Either relational contact with God is seen to be existentially attainable or God will become increasingly irrelevant to contemporary society. For Church identity and effectiveness as she serves the world, it is vital that God's initiating power can be seen to impact on this world. As response to fourteen symptoms the Church faces as 'crises,' an inclusive hermeneutic seeks fresh categories for a foundational spirituality capable of catalysing reform and transformation. This comprehensive foundational hermeneutic hypothesised is grounded on three foundational categories of experience, relationality and spiritual intuition. Any reception of such transcendence has to occur subjectively ‘in experience.’ Evasive as it is, experience is posited as a foundational category that needs to be rehabilitated through fundamental philosophy and theology, as well as interdisciplinary explorations. It will be shown that the challenges facing the contemporary Church are rooted in lost experience of transcendence. However the entry point experience provides is never to become narcissistically selfreferential but aims to establish a reciprocal relationship in faith. As an overarching category, dynamic relationality will need to be socially transformative. The deep 'God-person' relational mode, as it synthesises both human capacities and spiritual faculties, is experienced interiorly and as such is called spiritual intuition. It is argued that the notion of, and capacity for, intuition has been widely ignored and eroded. It is demonstrated that a 'reasonable intuition' is a more synthetic faculty 'naturally' open to illumination and infusion by the Spirit than an excessive traditional Church reliance on the workings of reason-intellect. Here the witness of the life of St Francis of Assisi allows simpler and accessible entry into the categories of affective experience and spiritual intuition under overarching relationality. Francis as model, when compared to other Saints, substantiates the three foundational categories. The conclusion chapter tests the foundational theory as it is applied to the fourteen challenges the Church faces. The results of this study, and its applications, offer a promising, fruitful humble metaphysic as 'solution' for the ‘Church in the world’ much in line with Pope Francis' recent approaches.
Christian Spirituality, Church History & Missiology
D. Th. (Christian Spirituality)
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Hlaváč, Stanislav. "Zázrak nebo ošklivý pád z olivovníku? Středověký spor o stigmata svatého Františka z Assisi." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-388192.

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The diploma thesis deals with the medieval controversy over the stigmata of Francis of Assisi. The religious phenomenon of the stigmata is viewed from the point of view of the general development of the spirituality in the High Middle Ages. The work tries to respect the chronological development of the polemics and, accordingly, also focuses on the progress of the Franciscan reflection of the stigmata. One of the chapters is dedicated to the analysis of the origins of the Franciscan tradition of the founder's stigmata. Subsequently, the work describes the resistance against the cult of the stigmatized saint from the point of view of the Franciscan sources and papal bulls, defending the authenticity of the stigmata. The penultimate chapter is dedicated to the development of the Franciscan theology of the stigmata, which resulted in the exaltation of the founder and his order. On the grounds of this development, the stigmata became the subject of rivalry between the Franciscans and the Dominicans, as discussed in the last chapter.
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Books on the topic "Saint Francis de Sales Church"

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Francis. Francis de Sales, Jane de Chantal: Letters of spiritutal direction. New York, NY: Paulist Press, 1988.

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Francis de Sales, Jane de Chantal: Letters of spiritual direction. New York: Paulist Press, 1988.

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Rognard, Eugène. Paroisse du Tampon: Histoire de la nouvelle église : 1907-1924. Sainte-Clotilde: Surya éd., 2011.

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International Commission for Salesian Studies, ed. Encountering anew the familiar: Francis de Sales's Introduction to the Devout Life at 400 years. Rome: International Commission for Salesian Studies, 2012.

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Pedrini, Arnaldo. Saint Francis de Sales, Don Bosco's patron: Saint Francis de Sales in the times, life, and thought of Saint Don Bosco. New Rochelle, NY: Don Bosco Publications, 1988.

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Francis. Praying with Saint Francis. London: Triangle, 1987.

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Talbot, John Michael. The Lessons of Saint Francis. New York: Penguin USA, Inc., 2009.

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Francis. The prayers of Saint Francis. Hyde Park, NY: New City Press, 1994.

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Francis. Courage in chaos: Wisdom from Francis de Sales. Boston: Pauline Books & Media, 2012.

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K, Chesterton G. Saint Francis of Assisi. Brewster, Mass: Paraclete Press, 2009.

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Book chapters on the topic "Saint Francis de Sales Church"

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Zimmaro, P., and E. Ausilio. "Geotechnical and structural investigation and monitoring techniques to determine the origin of ongoing damage processes in historical buildings: The Saint Francis of Paola Church in Rome case history." In Geotechnical Engineering for the Preservation of Monuments and Historic Sites III, 643–54. London: CRC Press, 2022. http://dx.doi.org/10.1201/9781003308867-47.

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Miola, Robert S. "Francis de Sales." In Early Modern Catholicism, 313–16. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199259854.003.0050.

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Abstract Admired preacher and doctor of the Church, Francis de Sales (1567–1622) founded the Institute of the Visitation (a religious order for women) and a congregation of priests now known as the Oblates of St Francis de Sales. Among his writings is An Introduction to a Devout Life (tr. 1613), which broke with previous practice by addressing not religious but 7. Timete Dominum sung as a gradual at the All Saints Mass.
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Wigger, John. "A New Church in a New Nation." In American Saint Francis Asbury and the Methodists, 139–58. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780195387803.003.0009.

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Sagliocco, Claudio. "San Francesco Solano il ‘Taumaturgo del Nuovo Mondo’ Uno studio iconologico a partire da un paliotto a scagliola in Santa Maria in Aracoeli." In Quaderni di Venezia Arti. Venice: Fondazione Università Ca’ Foscari, 2022. http://dx.doi.org/10.30687/978-88-6969-588-9/016.

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The following study is based on the observation of a scagliola frontal from the second half of the 17th century in the chapel of the Blessed Sacrament in the church of Santa Maria in Aracoeli in Rome. The decoration, representing saint Francis Solanus playing the violin to the birds as its subject, becomes the occasion for an iconographic and iconological study that investigates the figure of the Franciscan missionary saint and, going backwards, that of saint Francis of Assisi, comparing them with those of Adam and Orpheus.
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Ruiz, Jean-Pierre. "From the Amazon to the Tiber." In Revelation in the Vernacular, 77–106. Fordham University Press, 2023. http://dx.doi.org/10.5422/fordham/9781531505844.003.0003.

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This chapter begins with a discussion of the well-publicized incident at the beginning of the 2019 Synod of Bishops for the Pan-Amazonian region when wooden images that had been used in the ceremony consecrating the Synod to Saint Francis of Assisi were thrown into the Tiber. The chapter maps the implications of a theology of revelation that take the particularity of the Incarnation seriously not only as a singular and defining christological event but in terms not unlike those articulated by Fray Luis de León centuries earlier. As Pope Francis insisted in Querida Amazonia, “For the Church to achieve a renewed inculturation of the Gospel in the Amazon region, she needs to listen to its ancestral wisdom, listen once more to the voice of its elders, recognize the values present in the way of life of the original communities, and recover the rich stories of its peoples” (Querida Amazonia 70).
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de Moura Sobral, Luís. "1. Transfers, Encounters, Innovations: The Church of the Third Order of Saint Francis of Penance in Ouro Preto." In The Ibero-American Baroque, 25–51. University of Toronto Press, 2022. http://dx.doi.org/10.3138/9781442618831-004.

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Castro, Rafaela G. "H." In Chicano Folklore, 121–28. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195146394.003.0008.

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Abstract A dress or garment worn by religious individuals such as nuns and monks, usually a long-sleeved simple cotton garment. A lay religious person may make a promise to wear un habito for certain periods of time or until the garment falls apart. The color of the garment may be that of the saint to whom the vow was made. A manda (vow) is made to wear the habito for a week, a year, or just on certain religious holy days, in fulfillment of a vow made to a saint, such as St. Joseph or St. Francis. Although this is a private or personal promise made to the saint, the community of the individual is aware that the person is fulfilling a manda, just by the recognition of the color and form of the habit. In parts of the Southwest there is also the practice of making a vow to a saint for the curing of a sick child, and the manda may involve a pilgrimage, with the child wearing the garment of the saint invoked. When the child is well he will be taken to a church service with a godparent selected for the occasion, and the godmother will be called madrina de habito. Habitos can still be seen in south Texas, Arizona, and other parts of the Southwest, but rarely in urban areas. It is usually women who make promises to wear luibitos, although men may make other types of promesas or mandas. The wearing of the habito as a sacrifice comes from early Catholic teachings and a strong belief in the religious benefits of penance.
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Dymowski, Eligiusz. "Język mistyki przyrody w dziełach św. Franciszka." In Obrona przed destrukcją słowa, 129–42. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788383700113.03.

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Saint Francis of Assissi is not only one of the most well-known and popular saints of the universal Church, but also medieval poet and troubadour, brother of the “small”, the simple and the poor. In spite of being a well-educated medieval scholar, he became a bard of praise for all creation. His life was full of faith and prayer, and he himself in this life wanted to faithfully follow Christ, imitating Him. He wanted to revive the evangelical ideal of Christ in personal worship of God on a daily basis through full admiration and his admiration of the world God created. In this way, he was not only the creator of mystical works, but also articulator of the universal values that a man dreams about and for which a human being entangled in sin always strives. An expression of this coherence of faith and admiration for beauty is his famous “Song of the Sun, which has permanently entered the canon of world literature. The great admiration and respect for God, another man and nature fully reflect Francis’ admiration expressed in an inspired word through which the Poor Man of Assisi teaches others this subtle but extremely important verbal form of communication, outstanding and characterizing, making every thinking person different from all other creatures.
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Drąg, Marcin. "Rozwój przestrzeni liturgicznej kościołów franciszkańskich od XIII do XVIII wieku." In Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.05.

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Development of liturgical space in Franciscan churches between 13thand 18th centuries The aim of this writing is to show changes which took place in sacral space of Fran-ciscan temples. At first Friars Minor Conventual were occupying small, abandoned churches. There they found their space for prayer. However, the first generation of Marcin Drąg OFMConv98 the followers of St. Francis did not possess their own sacral area. Instead, they were only its users.Letters of the order’s founder are clearly defining sensitivity connected with cult which all members of the order should possess. Therefore emerges a need of sacral space’s arrangement just in the first decades of the order. Thanks to papal privileges and a demand for ceremonial celebration of liturgy, Franciscan churches are equipped with choirs, lecterns and all paraments needed. This fact is affirmed by Ordinationes(the Franciscan liturgical statutes).The 1260 Narbonne constitutions defined a plan for sacral space of Franciscan churches. It was based on order’s spirituality. The crucified Saviour is put in the middle of this plan. His sacrifice is being re-lived in the mystery of the Holly Mass. Virgin Mary and Saint John the Apostle are participating in this sacrifice as represent-atives of the Church, while Saint Francis and Saint Anthony are representing people redempted with Christ’s blood. By following Jesus, they have received a prize of His eternal companion in heavenly glory.Simultaneously with arrangement of God’s service in conventual churches, friars are becoming more open to fraternity, which determine later arrangements in space of Franciscan churches. Many churches has become places of relics worship and important shrines, with Assisi and Padua among others. Spirituality of the Order and devotion of people have led to creation of side chapels and altars which were spon-sored by benefactors, who received Holly Masses, celebrated for them, and pastoral care in exchange.The 1632 constitutions of Pope Urban the 8th together with order’s etiquette from 1759 are re-affirming the original message of Franciscan temples. It is based on mys-teries of salvation which are represented by the crucified Jesus Christ, the Immaculate Conception of Virgin Mary and Franciscan Saints who with their lives example have shown a way to glory. The idea of Franciscan devotion is represented in dedicated altars and ceremonial processions.In modern age, churches of Friars Minor Conventual were constantly influenced by changes of Renaissance (15th century) and Baroque (from 18th century), which composition was totally different from Gothic. However, despite some architectural changes, the Franciscan idea of devotion, which was included in the plan of churches, has remained the same.The analysis of sacral space in Franciscan churches which has been conducted in this article heads to a conclusion of constant development of Franciscan churches interiors. The changes which took place during 13th and 18th centuries were dictated by evolution of order’s spirituality and needs of believers.
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Agazzi, Michela. "Il mercato antiquariale nella Venezia di Ruskin: l’arte medievale in Germania." In John Ruskin’s Europe. A Collection of Cross-Cultural Essays With an Introductory Lecture by Salvatore Settis. Venice: Fondazione Università Ca’ Foscari, 2020. http://dx.doi.org/10.30687/978-88-6969-487-5/012.

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Ruskin made his first trips to Venice when the city was under the Austrian domination, a long period which witnessed the dispersion of many Venetian medieval objects. These objects became of interest to a market which had to meet several requests, including not only those of private collectors, amateurs and foreign tourists looking for “souvenirs”, but also high-standard commissions aimed at creating museums and evocative places. This is the case with the massive purchase by Frederick William of Prussia, in the 1840s, of some ancient medieval sculptures in Italy which would become an important core in the medieval and Byzantine art sections of national museums under construction. Among these sculptures we can find an interesting group of Venetian masterpieces all bought from the same Venetian trader (Pajiaro). Frederick William’s brother as well, Charles, bought several Venetian works of art to replicate a Venetian cloister in the Glienicke Palace. Again: the Church of Peace in Potsdam is adorned with a mosaic bought in Murano, once part of the demolished Saint Cyprian Church. Fragments and entire works of art make up collections intended for the public and its education, or for the embellishment of neo-medieval or picturesque buildings, that was a pillage going in the opposite direction ofRuskin’s interests. His eye and his hand gave us the graphic and visual documentation of a heritage in context. His writings are characterized by the attention to each and every fragment as the witness of a manner of doing which is also history. Some traces of the exportation of medieval works of art can be found in Venetians’ reaction, Seguso’s first of all. In their writings and following actions we can appreciate a greater attention and responsibility for an heritage that will be perceived as an element of their identity. After the annexation to Italy, although this market and sales continued to exist, we witness not only a new dynamic which gives more importance to the restoration of buildings relevant on a national level (such as Piazza San Marco and the Doge’s Palace) or on a civil level (the Fondaco dei Tedeschi), but also the establishment of museums where the fragments emerged from the restoration and decontextualized statues can find their place. All of this has been accomplished in the name of a new spirit and of an attention of whom Ruskin has been the main promoter and protagonist.
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Conference papers on the topic "Saint Francis de Sales Church"

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Kimi Cogima, Camila, Pedro V. V. de Paiva, Eloisa Dezen-Kempter, and Marco Antonio G. De Carvalho. "Digital scanning and BIM modeling for modern architecture preservation: the Oscar Niemeyer’s Church of Saint Francis of Assisi." In XXII CONGRESSO INTERNACIONAL DA SOCIEDADE IBEROAMERICANA DE GRÁFICA DIGITAL. São Paulo: Editora Blucher, 2018. http://dx.doi.org/10.5151/sigradi2018-1473.

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