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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Markiewicz, Hanna. "Care and educational activity of the Salesians in Prague in years of People's Poland." Studia z Teorii Wychowania XII, no. 3 (36) (October 24, 2021): 263–72. http://dx.doi.org/10.5604/01.3001.0015.4822.
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The Society of Saint Francis de Sales was founded by St. John Bosco. The guiding principle of the activities of the Salesians was to take care of abandoned and neglected youth. St. John Bosco (b. 1815, d. 1888), who had the good of young people at heart, launched his works in Turin and gave an example of how to make friendly contacts with young people who were waiting for understanding, spiritual support or the warmth of the family. Henceforth, he funded the Oratory, a place that was a substitute for a family home, where love for God and people was sown and deepened. In the Oratory created by John Bosco, his charges, usually vagrants, street children, people with prison experiences, met with understanding, spiritual values, kindness, help, in an atmosphere conducive to overcoming various types of mental crises, as well as material support. Don Bosco also ensured that they would receive education, mainly vocational one. Although he had no formal pedagogical education, St. John Bosco intuitively sensed the needs and expectations of young people. A distinctive characteristic of the educational method developed by St. John Bosco was its preventive system (pre-emptive, anticipatory). Its three pillars are reason, religion and educational love. In 1898 the Salesians came to Poland to Oświęcim where their Motherhouse still exists. After Poland had regained her independence and undergone structural changes, the parish of the Sacred Heart of Jesus was established in Warsaw's Praga district in 1919 and a few years later the Salesians officially took over the basilica, opening an oratory for abandoned, loitering youths in its basement. Praga was a working-class district populated mainly by poor and unemployed people, living in cramped flats with numerous offspring. In pursuit of earnings parents often did not have the time and skills to take care of their own children, hence there was a high crime rate in this district. The Salesians managed to create an educational community and appointed Fr. Ludwik Rupala, a strict follower of the instructions of St. John Bosco and one of the most outstanding educators with many years of teaching practice, to the position of the head of the Oratory. Rupala was in charge of the Oratory from 1934 until the outbreak of World War II. During the war, the Oratory could not function officially and it was only after 1945 that work with youth was resumed, but in a revised format. This change was dictated by the then prevailing communism in which religion was not tolerated, therefore the functions of the Oratory were taken over by altar boys. The authorities tried to make tutelage more difficult for the Salesians, who, in their eyes, were treated as followers of religion, an opium for the people. The scientific, socialist worldview was the leading theme in Polish schools, where there was no room for either religion or Catholic organizations that successfully functioned in the pre-war Polish education. Despite admonition from the church hierarchy regarding the removal of all religious elements from schools, the state authorities have not changed their position on this issue since 1947. Irrespectively of the position of the authorities, the Salesians unofficially continued their educational and pastoral work among the Praga children and youths, organizing summer holidays, providing shelter, developing interests, promoting culture, creating a healthy educational environment, cultivating Christian traditions by putting on Nativity plays and the Passion of the Lord, receiving the Eucharist. And the reluctance of the residents of both the district and the citizens of the country towards the new system has integrated them, as more and more young people clung to the Praga Oratory which was providing home warmth, religious education, entertainment, education and relaxation.
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Amal, Yohanes, Hendrikus Midun, and Agustinus Manfred Habur. "PASTORAL INOVATIF DAN KETERLIBATAN OMK MILENIAL DALAM KEGIATAN GEREJA." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (January 15, 2024): 37–50. http://dx.doi.org/10.34150/jpak.v24i1.594.
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Pastoral activity is a form of church service to the lives of the people. The quality and innovation of pastoral activities affect the involvement of parishioners in church activities. This study aims to describe the forms of pastoral innovation in St. Francis of Assisi Parish in Karot Diocese of Ruteng and their influence on the involvement of young Catholics in church activities. This type of research is descriptive qualitative. Data collection techniques using structured interviews. The research subjects consisted of ten young Catholics, parish priests and parish pastoral councils. Data analysis follows four steps: data reduction, data presentation/display, conclusions and verification. The results of the study show that Saint Francis Assisi Karot Parish in Ruteng Diocese has attempted to carry out pastoral innovations in the five main activities of the church, namely consecration (liturgy), preaching, service, communion, and martyrdom. Innovation activities in five activity areas can encourage and increase the involvement of young Catholics in church activities. This finding has implications for the church's pastoral policies and forms of youth development in the future.
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Rotter, Lucyna. "The cult of saints in religious orders: the example of the Congregation of the Felician Sisters." Folia Historica Cracoviensia 13 (February 23, 2024): 109–18. http://dx.doi.org/10.15633/fhc.1456.
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In every order or monastic congregation a group of ‘favourite’ saints can be selected. The reasons differ. Most often the foremost place goes to the congregation’s founder or founders. It should be emphasized that in a number of orders, monastic congregations, monasteries, or abbeys the cult is given to benefactors and founders not formally canonized by the Church. The other group of saints venerated with a particular cult in congregations are those recognised as patrons or protectors of their congregations and saints and beatified coming from the ranks of their order. In the history of the Congregation o f the Sisters o f Saint Felix o f Cantalice Third Order Regular o f Saint Francis o f Assisi we can clearly see the care of the cult of a number of saints and beatified who in a distinctive way affected the Congregation’s spirituality and activity. First the founders of the Congregation, Blessed Honorat Koźmiński (1826-1916) and Blessed Mother Angela Truszkowska (1825— 1899), should be mentioned. From the beginning of its existence the Congregation was deeply rooted in Franciscan spirituality. The Congregation was established after approval by sisters of the Tertiary Order of Saint Francis of Assisi. It should not come as a surprise that in monasteries of the Felician Sisters the cult of Saint Francis of Assisi (1181-1226) and also of Saint Clare (1194-1253) was cherished with great popularity. The Saint to whom the Felician Sisters owe their name is Saint Felix of Cantalice (1515-1587), while in a special way the Congregation was entrusted to the care of Saint Joseph and Immaculate Heart of Mary.
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Drążkowska, Anna. "Research in the Crypts of the Church of Saint Francis of Assisi in Cracow." Acta Universitatis Lodziensis. Folia Archaeologica, no. 35 (December 30, 2020): 97–106. http://dx.doi.org/10.18778/0208-6034.35.06.
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The paper presents the results of archaeological research carried out from 2017 to 2018 in the Church of Saint Francis of Assisi in Cracow, funded by the National Science Centre. The aim of the work undertaken was to locate, inventory, and explore crypts, and to study in detail burials and grave goods. The paper discusses different devices, research methods, and procedures developed by the team and used to locate crypts. They allowed to find eighteen crypts in the church and four in the cloisters. All underground chambers were inventoried using 3D laser scanning. During research, ninety-six burials of the lay and the clergy, men, women, and children, were found.
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Schemenauer, Kevin. "The Infused Virtue of Simplicity: Saint Francis de Sales and Dietrich von Hildebrand." Logos: A Journal of Catholic Thought and Culture 20, no. 3 (2017): 95–121. http://dx.doi.org/10.1353/log.2017.0022.
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Polzer, Joseph. "Concerning the chronology of Cimabue's oeuvre and the origin of pictorial depth in Italian painting of the later middle ages." Zograf, no. 29 (2002): 119–42. http://dx.doi.org/10.2298/zog0329119p.
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A study devoted to the gradual emergence of pictorial depth in Cimabue's paintings, and how it applies, together with other factors, to the understanding of their sequential chronology. The conclusions reached underscore the vast difference in Cimabue 's conservative art and the exceptional naturalism of the evolving Life of Saint Francis mural cycle lining the lower nave walls in the upper church of San Francesco at Assisi.
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Czajka, Tomasz. "„Mira circa nos” — kanonizacja Franciszka czy Zakonu?" Polonia Sacra 27, no. 4 (December 29, 2023): 29–46. http://dx.doi.org/10.15633/ps.27402.
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In the papal letter “Mira circa nos”, published on the occasion of the canonization of Francis of Assisi in July 1226, Gregory IX, using many references to biblical figures and events, presented to the believers some selected elements of his spiritual profile. These elements not only provided insight into the profile of the new saint but, also by referring to the community of Friars Minor he had founded, marked out for them a well-defined direction of activity in the Church. This article analyzes and describes two very characteristic biblical references by means of which Gregory IX presents St. Francis as a zealous preacher, reformer and apostle sent by God to work in the Church, leading others along the path of salvation. The references to the workers of the eleventh hour from Jesus’ parable and to the biblical sisters Rachel and Leah to strongly emphasize the value and need of apostolic life, read in the context of the Church’s ongoing reform and the texts of earlier authors, show a clear trace of the Holy See’s policy toward the order founded by Francis.
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Kušar, Domen. "Rose Windows in Gothic Cathedrals: A Compositional Challenge for Church Builders." Igra ustvarjalnosti - Creativy Game 2021, no. 9 (December 1, 2021): 58–64. http://dx.doi.org/10.15292/iu-cg.2021.09.058-064.
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Rose windows are of special significance in gothic cathedrals. These are large circular windows. They are also exquisite works of masonry. In terms of their construction, the sectioning of the circle into smaller, equal segments presented a particular challenge. The division of a circle into equal segments or the ratio between the diameter and the circumference was an old mathematical problem, which had practical consequences for architects and masons. Their answers ranged from simple to more complex solutions. Analysis has shown that the segmentation of rosettes was simpler in the early period. It later evolved into more complex segmentation, which was probably also based on anthropometric measuring systems. Perhaps the most complex segmentation of the rosette can be found in the rose windows of the Basilica of Saint Clare and the Basilica of Saint Francis in Assisi, which are presented separately.
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Ferrão, R. Benedito. "(Un)Seeing Goa’s Bom Jesus in Vishvesh Prabhakar Kandolkar’s This is Not the Basilica!" Imaginations: Journal of Cross-Cultural Image Studies 14, no. 1 (March 31, 2023): 5–35. http://dx.doi.org/10.17742/image29666.
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This article examines the interrogation of visual history associated with Goan church architectural legacies offered by Vishvesh Prabhakar Kandolkar’s installation series, This is Not the Basilica! (2021). The artist’s subject is the 16th-century Basilica of Bom Jesus, which was built in locally domesticated Baroque style during Goa’s Portuguese colonial era and which houses the remains of the Spanish saint, Francis Xavier. Kandolkar’s work makes viewers intimate with the Basilica’s history, I contend, so as to posit the need for conservation efforts that will save the deteriorating church while also revealing its unseen aesthetic past as a symbol of still-unfolding Goan identity.
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Enyegue, Jean Luc. "Africa in the Global Church?" Church History 92, no. 4 (December 2023): 920–23. http://dx.doi.org/10.1017/s0009640723002846.
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John McGreevy's Catholicism: A Global History from the French Revolution to Pope Francis hinges on seismic events that shook the foundations of the Catholic Church: the French Revolution, its aftershocks in many European nations, and the devastating effects of the Napoleonic Wars that followed. The episcopalism of Catholicism that arose from the ashes of the revolution seemed to reject the pillar of its globalism, namely the papacy. Pius IX paid for this with his life. Eternal Rome suddenly became mortal, overtaken by the revolutionaries. Catholic schools were nationalized. The Civil Constitution of the Clergy enacted an agenda for the secularization of society, the church itself, and its institutions. Notre Dame became a “Temple of Reason,” and the chalices and ciboria of Saint-Sulpice were melted down to make cash. The damage done to the church by this revolution was paralleled only by the communist revolutions of the twentieth century.
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Moraes, Juliana De Mello. "Os esforços para resgatar as necessitadas almas do Purgatório. Os ritos fúnebres da Ordem Terceira Franciscana de São Paulo ao longo do século XVIII." Revista Eclesiástica Brasileira 75, no. 300 (August 13, 2018): 889. http://dx.doi.org/10.29386/reb.v75i300.269.
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Síntese: A preocupação com a salvação das almas durante o século XVIII fazia parte da vivência dos católicos. Como outras instituições da época, a Ordem Terceira franciscana de São Paulo (SP/Brasil) inumava seus associados e possuía disposições a respeito dos ritos funerários, entre as quais, para garantir o bem morrer, destacavam-se: a utilização de mortalhas, a celebração de missas, o enterro no interior da igreja e a celebração anual em prol dos defuntos. Nesse sentido, a partir da documentação produzida no interior da associação são analisados os ritos fúnebres e os sepultamentos entre os irmãos terceiros, no intuito de lançar luz sobre alguns aspectos da vivência religiosa dos moradores de São Paulo, indicando também a relevância da Ordem Terceira franciscana no conjunto de associações da cidade.Palavras-chave: Ordem Terceira de São Francisco. Rituais fúnebres. Morte. São Paulo. Século XVIII.Abstract: Concern for the salvation of souls during the eighteenth century was part of the experience of Catholics. Like other institutions of the time, the Third Order of Saint Francis of São Paulo (Brazil), had provisions regarding funeral rites and buried its members. Among the provisions destined to ensure a good death stood out: the use of shrouds, the celebration of mass, burial inside the church and the annual celebration in favor of the deceased. In this sense, from the documentation produced within the association, we analyze the funeral rites and burials among the brothers of the Third Order of Saint Francis in order to shed light on some aspects of religious life of the inhabitants of São Paulo at that time, also indicating the importance of the Third Order of Saint Francis in the set of the city associations.Keywords: Third Order of Saint Francis. Funeral rites. Death. São Paulo-Brazil. Eighteenth century.
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van Dijk, Mathilde. "Working with Tradition, Aiming for Reform." Church History and Religious Culture 96, no. 1-2 (2016): 106–29. http://dx.doi.org/10.1163/18712428-09601006.
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This article examines how the Carthusian Peter Dorlandus (1454–1507) rewrote the material about well-known saints like Joseph of Nazareth, Catherine of Alexandria, Cecilia of Rome, and Francis of Assisi so as to serve in the reformation both of individual believers and of the Church. He experimented with different genres: the traditional hagiographical genre of a vita, a hybrid text between the sermon and the vita, and the dialogue. Saint Joseph is primarily depicted as excelling in his radical intimacy with Christ and as a missionary. Dorlandus puts forward the virgin martyrs as spiritual leaders, for instance, in a dialogue between Cecilia and Francis, in which she teaches him that devotion is about the inner person. This article argues that this connects to the Carthusian faith regarding female visionaries such as Hildegard of Bingen, Catherine of Siena, and Bridget of Sweden as providers of guidance in the crisis of the Church.
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Metom, Philipus Benitius. "PENGANTAR MENUJU TEOLOGI SANTO YOSEPH: MUNGKINKAH DINAMAKAN DENGAN YOSEFOLOGI?" Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 2 (April 30, 2021): 243–79. http://dx.doi.org/10.30822/lumenveritatis.v11i2.1116.
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This paper contains a theological study of Saint Joseph in the context of filling in the year of Saint Joseph which Pope Francis announced in the apostolic letter of Patris Corde. Two questions were raised at the start of this essay: Why is there no discipline of dogmatic theology that deals with theology of Saint Joseph? Is it possible for the theological study of Saint Joseph to be called Josephology, as Mariology and Christology have also been recognized? After basic biblical accounts, teachings and thoughts of the Magisterium of the Church, the pastoral appeal of the liturgy and the possibility of the discipline of Josephology, four points are finally found. First; This paper is called an introduction to Saint Joseph's theology because its establishment as a theological discipline is in the Magisterium of the Church, the holder of infallibility in the teaching of the faith. Second; as an introduction, this paper has only elaborated only a part or less of it, and it is proven that it has not completely explored all knowledge of Saint Joseph, because his new exposition of the biblical basis and a number of the teachings of the Pope, while theological thinking in the tradition of the Church fathers has not been given a place. Third; If it is recognized that the existence of Josephology or Saint Joseph's theology, then this discipline cannot be categorized in the dogmatic theology group of sciences but may be recognized as contextual theology, or rather it is called Saint Joseph's contextual theology. As a scientific discipline, Saint Joseph's theology, or Josephology, describes the observance of faith and piety of Saint Joseph's behavior which God engages in the work of salvation. Fourth; the way to pursue the theology of Saint Joseph or Josephology, not only by reading books of knowledge about the excellence and uniqueness of this father of the faithful, but also by persevering in devotional prayer with him.
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Jansen, Katherine L. "Miraculous Crucifixes in Late Medieval Italy." Studies in Church History 41 (2005): 203–27. http://dx.doi.org/10.1017/s042420840000022x.
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In the year 1206, as Saint Francis was walking near the church of San Damiano, just outside the walls of Assisi, he was suddenly overcome by an urge to enter the dilapidated sanctuary. Upon entering, in the words of his first hagiographer,he fell down before the crucifix in devout and humble supplication; and smitten by unusual visitations, he found himself other than he had been when he entered. While he was thus affected, something unheard of before happened to him: the painted image of Christ crucified moved its lips and spoke. Calling him by name it said: ‘Francis, go repair my house, which as you see, is falling completely to ruin’.
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Herle, Dominik Janez. "Frančiškov svetni red – veljavni red znotraj Cerkve." Res novae: revija za celovito znanost 8, no. 2 (December 2023): 131–42. http://dx.doi.org/10.62983/rn2865.23b.5.
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The Franciscan Secular Order (Ordo Franciscanus Saecularis – OFS) is a valid order within the Catholic Church since it is a form of a consecrated life. The Franciscan Secular Order is therefore an independent public institution in the Church, and because of the same spirituality, it is joined to the First Order of Saint Francis of Assisi in a special way. Deciding to enter the Franciscan Secular Order has to do with responding to God’s call, since each member should live the Gospel according to the example of St. Francis and with the help of the Rule, which was confirmed by the Church. Activities which characterize the Franciscan Secular Order are prayer and an inclination to help people (charity). The method of comparison enables a better understanding of the difference in the number of OFS fraternities’ members in the past and today. The Franciscan Secular Order has Jesus Christ as its cornerstone; members try to witness for Christ through the works of charity and mercy. After the Second Vatican Council, the Church experienced a revitalization of the community. Besides, there emerged new forms of life in the communities. Among these, two are especially important. The first one is related to parish life; parishes are called upon to motivate meetings of smaller groups, within which there should be an element of the community. The second form is related to the phenomenon of new Church movements, associations, and communities.
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Kulikova, Elena. "The programme of the fresco cycle by Benozzo Gozzoli in the choir of the church of San Francesco in Montefalco." St. Tikhons' University Review. Series V. Christian Art 47 (September 30, 2022): 53–73. http://dx.doi.org/10.15382/sturv202247.53-73.
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The frescoes on the subjects of the life of St. Francis in the choir of the main Franciscan church in Montefalco were painted by Benozzo Gozzoli in 1452. For a long time they remained poorly studied, and the program of the cycle was unclear. Studies of the end of the XX century indicate a steadily increasing interest in the artist's work, including his monumental paintings in Montefalco. The subject of this article is to clarify the program design of the chapel, which probably belonged to Fra Jacopo of Montefalco, a Franciscan theologian and rector of the church. The appearance of rare plots, atypical for earlier and later Franciscan cycles in Italy, and a careful analysis of each composition in connection with the literary tradition of the Franciscan order, allowed us to more fully substantiate that the idea of "Francis as another Christ" (Franciscus alter Christus) was consistently carried out in the chapel program. The cycle executed by Gozzoli includes twelve fresco compositions and a stained glass window. All of them represent twenty episodes from the life of St. Francis from his birth to his ascension to heaven, which are accompanied by explanatory comments in Latin. Many of the scenes are multi-episode, reflecting the passion for storytelling in the middle of the XV century and the desire to bring all the details and details necessary to explain the plot. The analysis of the compositions in comparison with hagiographic literature allows us to conclude that the compilers of the program mainly relied on three main texts about the life of the saint: the first and second lives of Thomas by Chelan, as well as the Great Legend by St. Bonaventure. The choice of subjects and the overall design of the chapel emphasize the living ministry of the saint, and also reflect another, more important by this time, Franciscan idea – the glorification of Francis as another Christ. The depictions of scenes telling about the birth, childhood and about the early years of Francis' life, appearing in the pictorial tradition for the first and last time, make this painting cycle truly unique.
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Cortés Meseguer, Luis, and José Pardo Conejero. "The facade of the church of Saint Francis of Benigànim: the study during its restoration." EGE-Expresión Gráfica en la Edificación, no. 18 (June 30, 2023): 42–54. http://dx.doi.org/10.4995/ege.2023.19740.
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It is clear that in any rehabilitation works, it is necessary to extract data from the building and analyze this data well to carry out the different studies and conclusions. In this sense, it is necessary to understand the building and its parts in order to determine a more reliable and methodological approach to the conclusions, which, although on many occasions they are still hypotheses, are the most accurate approximation to the true knowledge of the monument. The graphic survey and the generation of documentation such as the geometric and trace study carried out in the process of architectural restoration, allow us to get closer to its authors and determine the character of the monument. The case of the facade of the convent of Benigànim (Valencia) is an example to carry out this methodology.
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Fiorelli, Lewis S. "Book Review: Memoirs of the Oratory of Saint Francis de Sales from 1815 to 1855: The Autobiography of Saint John Bosco." Theological Studies 52, no. 1 (March 1991): 153–55. http://dx.doi.org/10.1177/004056399105200116.
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Corby, Paschal M. "Awakened by Love." Linacre Quarterly 85, no. 2 (May 2018): 118–24. http://dx.doi.org/10.1177/0024363918774065.
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Departing from the story of his encounter with the leper, Saint Francis of Assisi is offered as a paradigm of Christian health care and charitable service. In this grace-filled moment, Francis testifies that what had previously seemed bitter to him “was turned into sweetness of soul and body.” He was changed by the encounter and awakened to his capacity to love. Francis’s story witnesses to the divine initiative in calling us to charity, of recognizing the presence of Christ in those who suffer, and of acknowledging that our service of others is a privileged space in which the mystery of God becomes a reality. Weaved together with reflections from recent magisterial teachings, Francis’s experience teaches us that Christian charity can never be reduced to an ideology or the accomplishment of works but flows from a heart touched by God, converted to truth, and expanded by love. Summary: In speaking to those involved in the charitable mission of the Church, Pope Benedict XVI once spoke of the need for a formation of the heart through an “encounter with God in Christ which awakens their love and opens their spirits to others.” In this reflection, I offer Saint Francis of Assisi as a model of such formation, inspired by the celebrated moment of his encounter with the leper on the road: an encounter which witnesses to the primacy of God’s initiative in enabling us to love with His own love and see His presence in those we serve.
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APARECIDO PICCOLO, ERASMO, and ZILDO GALLO. "CAPITALISMO E RELIGIOSIDADE AMBIENTAL: UMA REFLEXÃO A LUZ DA CARTA ENCÍCLICA LAUDATO SI’ DO SANTO PADRE FRANCISCO." Revista Científica Semana Acadêmica 11, no. 231 (March 22, 2023): 1–14. http://dx.doi.org/10.35265/2236-6717-231-12443.
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The encyclical Laudato Si’ concluded in 2015 is a milestone for ecoteology, it is the first document issued by a Pontiff fully dedicated to the subject. The objective was to analyze the environmental religious behavior from the encyclical Laudato Si' of Pope Francis and assumed the profile of bibliographical research of the descriptive type, starting from the analysis of the encyclical, the sacred scriptures, articles, theses, dissertations and books. The document denounces the problem of the economic and financial system that oppresses the environment and living beings to the detriment of a privileged few, urging for an attitude of intolerance towards the injustices and inequalities committed. The orientation is for the Church to reflect on faith and reason, act in a humble, welcoming way and promote dialogue. The encyclical leads to an ecological conversion following the example of the Patron of Ecology – Saint Francis of Assisi.
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Wojda, Jacek. "AUX FONDEMENTS DE L’INSTITUTION ECCLÉSIALE: LA POSITION DE SAINT PIERRE PARMI LES APÔTRES (MT 16, 13–20) ET SON RETENTISSEMENT Á L’ÉPOQUE APOSTOLIQUE ET PATRISTIQUE." Civitas et Lex 9, no. 1 (March 31, 2016): 91–105. http://dx.doi.org/10.31648/cetl.2298.
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Big activity passed Popes, with the least Francis Bergoglio, is a question about receptiontheir lives and action, especially in times of modern medium broadcasting. Sometimes presentedcontent could be treated as sensation, and their receptiveness deprived of profound historical andtheological meaning. This article depends of beginnings of the Church, when it started to organizeitself, with well known historically-theological arguments. Peter confessed Jesus as the Christ andgot special place among Apostles. His role matures in young Church community, which is escapingfrom Jewish religion.Peter tramps the way from Jerusalem thru Antioch to Rome, confirming his appointing to thefirst among Apostles and to being Rock in the Church. Nascent Rome Church keeps this specialPeter’s succession. Clement, bishop of Rome, shows his prerogatives as a successor of Peter. Later,bishop of Cartagena, Cyprian, confirms special role both Peter and each bishop of Rome amongother bishops. He also was finding appropriate role for each of them. Church institution, basedon Peter and Apostles persists and shows truth of the beginnings and faithfulness to them innowadays papacy.Methodological elements Presented in the introduction let for the lecture of Gospel and patristictexts without positivistic prejudices presented in old literature of the subject.
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Burke, Linda. "Ivan Gerát, Iconology of Charity: Medieval Legends of Saint Elizabeth in Central Europe. Art & Religion. Leuven: Peeters, 2020, 218 pp., 82 color illustrations." Mediaevistik 34, no. 1 (January 1, 2021): 451–54. http://dx.doi.org/10.3726/med.2021.01.109.
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Abstract: St. Elizabeth of Hungary (1207‐1231), no less than her prototype St. Francis of Assisi, was an epoch-making spiritual figure who also served as a catalyst for the turn of the early modern era in the western visual arts. Unlike St. Francis, however, St. Elizabeth ‐ as princess, wife, widow, and hospital sister engaged in hands-on care for the poor ‐ is under-recognized as a driver of artistic expression, especially in English-language scholarship. This relative silence is likely due to the location of the earliest and possibly most remarkable survivals from her complicated legacy in art: the Elizabeth Church in Marburg, Germany, and a range of works originating in historic Bohemia, even more a cultural terra incognita to the west.
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Metom, Philipus Benitius. "MENDALAMI GELAR-GELAR SANTA PERAWAN MARIA BUNDA ALLAH DALAM PENGAKUAN DAN AJARAN FRANSISKUS." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (October 1, 2020): 19–36. http://dx.doi.org/10.30822/lumenveritatis.v11i1.697.
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There is a line of titles of Saint Mary mentioned by Pope Francis in his published encyclicals and apostolic exortations. However, we summarize them into seven new titles, namely, Saint Mary is the daughter of Zion, mother, queen, woman, star, bride, and the spring of happiness for the little people. We consider that the number seven title has opened the minds of the faithful about the joy of believing in the Triune God who saves the world and the significant role of Saint Mary in the success of this exalted work. The recognition of the seven new titles aims to support the understanding of the faith of the Catholic faithful in the Blessed Mary as Mother of God and Virgin. Apart from that, another goal is that the quality of the Church's faith in the virginity of Saint Mary and her mother of God will be strengthened. What kind of quality do you want to affirm? What he wants to affirm is the quality of the Church's faith which is rooted in the past of the Old Testament, which is flourishing and expanding in the present, and which will bear fruit to await eternal happiness in the future (eschatological). Thus, the seven new titles of Saint Mary can reveal the faith of the Church to live at all times.
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Zygmunt, Sebastian. "Synodality as a return to the origins of Christianity and the way of building the God’s Kingdom." Warszawskie Studia Teologiczne 33, no. 2 (December 5, 2020): 118–30. http://dx.doi.org/10.30439/wst.2020.2.6.
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Over the centuries, exercising authority in the Catholic Church had been generating many doubts and problems. The extreme understanding the Pope’s role as an absolute monarch who independently decides about all dimensions of the Church has supplanted with time the known from the Apostle’s time communal management of the Mystical body of Christ. Just the Second Vatican Council and the last few popes noticed this particular problem. And one of the given solutions was the necessity of the return to the former way of exercising power by the college of bishops united around the Saint Peter’s Successor. Synods whose provisions would be presented to the Bishop of Rome for possible corrections and acceptance could again become a tool of power. By the analysis of the patrology research results, the history of the Catholic Church and dogmatic theology as well as sources and the subject literature it was possible to answer the question what synodality is in general, where does it draw its foundations and what is its role in building of the Kingdom of God. It was also possible to outline the perspective of the further Church development in an increasingly globalised world. The reflection on the historical formation of a proper understanding of collegiality and primacy proved helpful in understanding the goals behind the ”decentralization” of power in the Church postulated today by Pope Francis.
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Frei, Elisa. "Glorifying Francis Xavier’s (1506–1552) Good Deeds or Miracles? The Negotiation of Sanctity in Daniello Bartoli’s Asia (1653)." Journal of Early Modern Christianity 9, no. 2 (November 1, 2022): 297–316. http://dx.doi.org/10.1515/jemc-2022-2031.
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Abstract This essay focuses on Francis Xavier (1506–1552), the first saint of the Society of Jesus, canonised with its founder Ignatius of Loyola in 1622, and three differing perceptions of his sanctity, both within his own religious order and outside it. The work of Alessandro Valignano gives a first introduction soon after Xavier’s death, with complaints about how most of the testimonies of the future saint were exaggerated and not particularly edifying (1580s). The second text is the manuscript Relatio Rotae (1619), commissioned by Pope Paul V for Xavier’s canonisation, which contains many pages testifying to the same miracles and prophecies Valignano criticised. The final and main source is the treatise Asia by Daniello Bartoli (1653). The Ferrarese Jesuit dedicated the first half of it to Xavier’s life and death, and drew from multiple sources, always proud of his historical detachment, sobriety, and discretion. The examination of these sources highlights all of the negotiations involved in sanctity, especially in such an important period for the Roman Catholic Church in general, and for the Society of Jesus in particular.
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Górecki, Mirosław. "Pr. Carl Sonnenschein – apostle of charity." Praca Socjalna 34, no. 1 (February 28, 2019): 103–25. http://dx.doi.org/10.5604/01.3001.0013.2830.
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This text is a draft of Carl Sonnenschein (1876–1929) biography. He was a German Catholic priest, theologian, philosopher, social reformer, charismatic social activist, founder of the Catholic social movement in Germany, the creator of new forms of metropolitan pastoral ministry, the apostle of Berlin, after his death he was called Saint Francis of Berlin. In Poland, his figure is almost unknown. The aim of this article is to bring closer his profile, the climate accompanying his activities and to contribute to the understanding of the aura of fascination and uniqueness, which surrounds not so much his work as a person, so important in the history of the German and universal Catholic Church and also for followers of other religions.
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Levin, William R. "Indications for a Franciscan Role in the Philanthropic Activities of the Early Florentine Misericordia." Explorations in Renaissance Culture 49, no. 1 (August 17, 2023): 1–56. http://dx.doi.org/10.1163/23526963-04901001.
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Abstract Scholarship on Saint Francis of Assisi and the Franciscan movement, established in the thirteenth century, surprisingly tends to ignore his response to a central message of the Church: that we must love and care for the needy among our human brethren. Jesus himself said so, nowhere more explicitly than in Matthew, chapter twenty-five. Yet Francis’s writings repeatedly manifest his familiarity with Matthew, including that chapter. Conditions in rapidly urbanizing parts of Europe during the late-medieval period such as Northern and Central Italy rendered Christ’s mandate to “love one another” especially pertinent. Charitable confraternities played a major role in mitigating human suffering during that transitional era, providing various types of assistance community-wide to disadvantaged neighbors. Archival documents confirm that such actions performed by members of the Misericordia Confraternity of Florence followed Christ’s declaration in Matthew 25 setting forth the Corporal Works of Mercy. Inscriptions and pictorial details in the Misericordia’s frescoed Allegory of Mercy of 1342 underscore this point. Other details within that painting signal a Franciscan influence upon, and presence within, the Misericordia Company, reflecting the existence of a robust Franciscan community in Florence comprising not only members of the First and Second Orders—the Friars Minor and Poor Clares, respectively—but also laypersons of the Third Order. Passages in the writings of Saint Francis and his early biographers indicate the importance that works of mercy had for the Poverello, the six named in Matthew and a seventh commonly added to that list. In particular, Francis’s experiences, pronouncements, and efforts in regard to the fourth and sixth works of mercy, clothing the naked and aiding prisoners, exemplify the charitable activities both encouraged by the saint and, almost certainly with his background, words, and deeds in mind, actually implemented by members of the Misericordia Confraternity, as articulated in their inspirational centerpiece, the Allegory of Mercy.
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Miller, Rachel. "From “Apostle of Japan” to “Apostle of All the Christian World”: The Iconography of St. Francis Xavier and the Global Catholic Church." Journal of Jesuit Studies 9, no. 3 (March 4, 2022): 415–37. http://dx.doi.org/10.1163/22141332-09030006.
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Abstract In the years leading up to Francis Xavier’s canonization, hagiographers emphasized the unprecedented nature of his mission to Asia by giving him various appellations that specifically identified the places where he had spread the Gospel during his ministry, such as “the first Apostle to Japan.” However, the 1623 canonization bull introduced new titles for Xavier, including the “Apostle of the Indies,” implying both East and West, as well as the “Apostle to the New People” and “the Apostle of All the Christian World.” This more universalizing view of Xavier would have a strong influence on the development of his iconography in the visual arts. This paper will examine one manifestation of this constructed image of Xavier as a global saint, focusing on early modern paintings, prints, and sculptures of Xavier preaching to representatives of the four continents. This analysis will address the question of whether these continental representatives could be considered allegories of the continents and if so, how they fit into the taxonomies and history of such images. I will also examine how these images shaped viewers’ understanding of Xavier as a universal saint working to unite the four continents of the world in Christianity and bring about the ultimate global triumph of the Catholic Church.
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Curley, Michael J. "The Miracles of Saint David: A New Text and Its Context." Traditio 62 (2007): 135–205. http://dx.doi.org/10.1017/s0362152900000568.
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The passage of time has not been kind to materials related to the cathedral of Saint David's in Wales. In particular, few medieval liturgical texts used in the commemoration of Welsh saints have survived the vicissitudes of time and the ardor of Reformation zealots. In 1940 Silas Harris lamented the “complete destruction of the Menevian [Saint David's] service books,” and noted that “the almost total destruction of Welsh MSS and service books in the course of the centuries leaves a woeful gap” in our knowledge of the liturgical celebration of the feasts of Welsh saints. So thorough was the destruction of Welsh service books, according to Harris, that our current knowledge of the liturgy for Saint David derives largely from texts preserved outside of Wales. The destruction was nowhere more thorough than at the cathedral of Saint David's itself, two of whose bishops, William Barlow (1536–48) and Robert Ferrar (1548–53), were willing participants in the destruction. On 31 March 1538, Barlow wrote to Thomas Cromwell for instructions on how to dispose of certain of the cathedral's relics and “a worm-eaten book covered with silver plate” which he had confiscated. Some twelve years later, Barlow's successor, Bishop Robert Ferrar, following the king's command, “burnt all ye Martyrologies, portiforiums, & antient Mis-sales of ye Cathedral Church of Saint David, with their calenders, wherein were entered ye names of ye Bishops & ye days and years of their entrance & death or translation.” Later, in 1571, “certain ungodly popish books: as masse books, hympnals, Grailes, Antiphons, and suche lik” belonging to the cathedral, but which had been hidden away by a church sexton named Elis ap Howel, were seized by a “Mr. Chanter” (= the Precentor, Thomas Huett?), who “caused the said ungodly books to be canceled and torn in pieces in the Vestrie before his face.” Not everything was lost however. Owain Tudor Edwards's publication in 1990 of the services for Saint David's feast in the Penpont Antiphonal did much to close the “woeful gap” in our knowledge of the liturgical celebration of the feast of Saint David. Two more texts connected with Saint David's cathedral have recently come to light, preserved in BL MS Royal 13 C.i. The first of these, five lecciones (lessons or readings) based on episodes in the life of Saint Nonita, the mother of Saint David (sixth century), the patron saint of Wales, was intended to be read at a service for Saint Nonita (or Non) on her feast day. These five lecciones Sancte Nonite, consisting of a heading and thirty-eight lines of text, provide the only surviving material from an office for the feast of Saint Nonita. The second text, consisting of eleven accounts of posthumous miracles effected by Saint David between about 1215–29 and 1405, is the subject of this study.
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Bormpoudaki, Maria. "Evidence of Dominican Imagery and Cultural Identities on Venetian Crete at the Time of the Revolt of St Titus." Frankokratia 3, no. 2 (November 18, 2022): 121–42. http://dx.doi.org/10.1163/25895931-12340021.
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Abstract Current discourse on Latin imagery in rural Greek churches in Venetian Crete is habitually focused on images of St Francis. The explanations offered by scholars concerning his appearances in this context usually revolve around Francis’s perceived interconfessional appeal, but the introduction of another Latin saint from a different mendicant order into the monumental art of Byzantine character on Crete revises this picture significantly. The present article discusses images of Dominican saints found in Cretan churches of the Venetian period. With statutes promulgated in 1254 and 1256, the General Chapter of the Dominicans encouraged the veneration of Dominican saints through the dissemination of their images, and the representation of St Peter Martyr in his eponymous church in Candia clearly constitutes a visual testimony to this policy. At the same time, the portrait of St Peter Martyr in the Greek (Orthodox) church of St George in the village of Apostoloi in Pediada (in the wider Candia region) provides grounds for a discussion of cultural difference in Venetian Crete, as well as for the interaction between the Latin and Greek communities around the time of the revolt of St Titus. In my view, this representation, which is currently the only known example in a Greek church, should be re-examined in light of the prominent Venetian presence in the aforementioned region and the specificity of the local context.
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Devrikyan, Vardan, and Shoghakat Devrikyan. "History and iconography of Grigor Narekatsi’s vision." Shagi / Steps 9, no. 3 (2023): 174–91. http://dx.doi.org/10.22394/2412-9410-2023-9-3-174-189.
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The great Armenian poet Grigor Narekatsi (Gregory of Narek; venerated as a saint of the Armenian Apostolic and Catholic Churches and declared a Doctor of the Church by Pope Francis in 2015) was canonized and numbered among the saints of the Armenian Church thanks to his poem “Book of Lamentations”. His Vita, rich with tales about his miracles, arose within the framework of medieval Armenian literature. One of the most striking episodes of his Life is the legend which tells that one day during self-forgetful prayer, in a vision Narekatsi saw the Mother of God holding the Christ Child in her arms. As confirmation of the historical veracity of Narekatsi’s vision lines from his works are cited in the Vita. This episode from the Life was widely disseminated by means of oral retelling and was also presented as a separate wonder narrative. At the same time, among the images related to Narekatsi, his vision has also been illustrated more than any other, both in Armenian manuscripts and in the engravings in early printed books. The article traces the gradual development of this iconographic form, from the marginal and page miniatures of the manuscripts to the engravings of the two printed commentaries (1745, 1801) dedicated to the “Book of Lamentations”.
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Kemežytė, Aurelija, and Dario Piombino-Mascali. "Bioarchaeological Notes on the Commingled Human Remains Held in the Church of Saint Francis of Paola, Sant’Angelo di Brolo, Sicily, Italy." Acta medica Lituanica 29, no. 1 (June 29, 2022): 16. http://dx.doi.org/10.15388/amed.2022.29.1.16.
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I this study, we examine human skeletal remains from the church of San Francis of Paola located in the small town of Sant’Angelo di Brolo, in the Italian region of Sicily. The preserved skeletal remains were temporarily transferred from their permanent resting place in the crypt for a macroscopic examination and evaluation. Various established methods were used to determine age at death, gender, stature, any evidence of disease(s) as well as the fact that there was a minimum of 15 individuals. The findings were then subdivided into different groups of pathologies and recorded as individual cases. Amongst which, dental issues and cases of trauma were most prevalent. Additional conditions such as joint disease, congenital, metabolic and multifactorial disorders were also identified. The prevalence of dental decay indicates that the group’s diet consisted largely of carbohydrates, and that their oral hygiene was poor. Furthermore, evidence of trauma and poor healing suggested that the town was isolated from the main medical centres of the island. Severe complications of traumas linked with a loss of movement and overall independence, as well as physical pain, must have had a significant impact on the lives of those affected.
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Veress, Ferenc. "Following the Star : Nativity Scenes and Sacred Drama from the Middle Ages to the Baroque." Uránia 1, no. 1 (2021): 58–77. http://dx.doi.org/10.56044/ua.2021.1.4.eng.
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This study discusses the origin, and liturgical function, of a popular accessory of the Christmas celebrations, that is, the Bethlehem nativity scene. The events of the life of Jesus attracted much attention in the early period of Christianity, as a result of which the Holy Land was visited by flocks of pilgrims. Descriptions of the sentiments aroused by a pilgrimage to Bethlehem may be found in sources as early as the letters of Saint Jerome. Fragments of the Bethlehem manger were kept in the Santa Maria Maggiore Cathedral in Rome, so it is here that one of the first nativity scenes, a sculptural group by Arnolfo di Cambio, can be found (late 13th century). The work of Arnolfo was commissioned by the same Pope Nicholas IV who also sponsored the ornamentation of the Cathedral of San Rufino. One screen of the Giotto Assisi fresco cycle depicts Saint Francis’ Miracle of Greccio, in which the Holy Mass is celebrated over the manger and the Child comes to life. The Bethlehem nativity scene was the subject of numerous paintings and sculptures during the Renaissance and the Baroque era. From the sacrificial procession of the faithful in the liturgy evolved the genre of sacral drama, from which in turn mystery plays were developed, leaving the premises of the church. Nativity scenes incorporating elements of mystery plays, such as the presence of the shepherds, were intended primarily to make the miracle of embodiment a palpable reality for the believers. The presence of the Holy Family, the three Magi and the shepherds made the nativity scene realistic, always with a touch of the day and age. A tabernacle cabinet carried by angels was erected in 1589 over the Chapel of the Nativity in the Santa Maria Maggiore Basilica; commissioned, again, by a Franciscan Pope, Sixtus V. Caravaggio’s Adoration of the Shepherds altar paintings (the Museo Nazionale, Messina, and the San Lorenzo church, Palermo), represented a novel interpretation of the subject. In sculpture, Antonio Begarelli’s terracotta groups (1526-1527, Modena Cathedral), which resemble paintings, preceded baroque art. The nativity scene, as a genre in sculpture, started to flourish again in Hungary in the 17th century, a symbolic representative of which was the medieval Adoration of the Shepherds sculptural group found by Jesuits in the Town Hall of Lőcse (today Levoča, in Slovakia), a work executed by the master Pál Lőcsei (today in the Basilica of Saint James, Levoča). Three Magi altars are to be found in the churches of Saint Michael in both Sopron and Kolozsvár (today Cluj-Napoca, in Romania), which presumably must have had their medieval antecedents. While the Adoration of the Three Magi sculptural group is a work of an immigrant Bavarian sculptor, Georg Schweitzer, in Sopron, it was Franz Anton Maulbertsch who painted a Three Magi altar screen in Kolozsvár (Cluj-Napoca). Maulbertsch also developed the theme of the Three Magi and the Adoration of the Shepherds in two separate fresco scenes in the parish church of Sümeg, deliberately associating with the great tradition leading to the Church of Nativity in Bethlehem, via the Santa Maria Maggiore Basilica in Rome.
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Rowell, Geoffrey. "‘Remember Lot’s Wife’— Manning’s Anglican Sermons." Recusant History 21, no. 2 (October 1992): 167–79. http://dx.doi.org/10.1017/s0034193200001564.
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Between 1845 and 1850 Manning, as Archdeacon of Chichester, published four volumes of collected sermons. They are not his only published sermons as an Anglican, but they are the ones with which this article will be concerned. They were published by the firm of William Pickering, whose list included the liturgical works of the Revd. William Maskell, chaplain to the High Church Henry Phillpotts, Bishop of Exeter, sermons by Manning’S nephew, W. H. Anderdon, and reprints of Bishop Wilson’s Sacra Privata and Lancelot Andrewes’ Preces Privatae, as well as Jeremy Taylor, George Herbert and Henry Vaughan. In 1882 as a Catholic Manning claimed that he had never been concerned that his Anglican sermons should be re-issued. ‘£250 was offered to me for an edition of the four volumes of Sermons. But I always refused. I wished my past, while I was in the twilight, to lie dead to me, and I to it.’ Yet, as Purcell points out, in 1865 he had consulted Dr. Bernard Smith in Rome about their re-issue. Smith’s verdict was negative. ‘These were the works of Dr. Manning, a Protestant. They were the fruits of the Anglican not of the Catholic Church.’ He was, nonetheless, impressed. ‘What I admired most in the perusal of these volumes was not the many strong Catholic truths I met with, but that almost Catholic unction of a St. Francis de Sales, or of a St. Teresa, that breathes through them all.’
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Puett, J. David. "Saint Agnes of Bohemia: A Thirteenth-Century Iconoclast and the Enduring Legacy of Her Convent as a Sacred Space for Religious Art." Religions 12, no. 10 (October 1, 2021): 826. http://dx.doi.org/10.3390/rel12100826.
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Refusing to accept her expected role of becoming an item of negotiation in an arranged marriage to strengthen a political alliance, Agnes of Bohemia (1211–1282), daughter of King Přemysl Otakar I of Bohemia and Queen Constance of Hungary, chose to use her royal dowry to finance construction of the first hospital, convent, monastery, and church in Prague committed to the teachings of Saint Francis. Her youth was influenced by nuns providing her education, by a strong familial precedent in the support of churches and convents, and by religious contemporaries. Joining the fledging Franciscan movement, this remarkably well-educated and deeply committed woman entered as abbess of the convent in 1234, dedicating her life to poverty without endowment, devotion, and service to the sick and poor. Agnes was beatified by Pope Pius IX in 1874 and canonized by Pope John Paul II in 1989. Her legacy remains in Prague today with the Gothic convent she constructed now serving as a premiere museum devoted to the Medieval and Renaissance religious art of Prague and Central Europe. Thus, the original goal of building a sacred space for sisters in order to foster spiritual mediation has now been redirected to provide the public the opportunity to become immersed in ecclesiastical reflection viewing the works of artists such as Master Theodoric, the Master of Vyšší Brod, the Master of the Třeboň Altarpiece, and others.
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Jurković, Ivan, and Ivana Prijatelj Pavičić. "Nova interpretacija sadržaja slike Lazzara Bastianija u samostanu sv. Frane u Zadru." Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 52, no. 3 (December 14, 2020): 225–85. http://dx.doi.org/10.17234/radovizhp.52.25.
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The sacristy of the monastic Church of St. Francis (Sveti Frane) in Zadar, held by the Franciscan Province of Saint Jerome, holds a painting by Lazzaro Bastiani, a Venetian painter of the early Renaissance. The painting is venerated as a depiction of the Virgin of Mercy (Ara Coeli). The upper section of the painting features the Blessed Virgin Mary and the infant Jesus. The Virgin is shown sitting in a mandorla made of angels with a crescent beneath her feet. God the Father is placing a crown on her head. Two angels are holding the ends of her outspread cloak, in front of which are saints: the men on the right and the women on the left. A church is depicted against the backdrop of a hilly landscape. It is positioned on a mound, with a railing ending in a staircase leading to it. The lower section of the painting features three groups, all genuflecting: men to the left, children in the middle, and women to the right. The group of men is dominated by the figure of Pope Sixtus IV (1471‒1484). Even after 175 years of research, the following questions remain contested: • the dating of the painting and the date of its arrival in Zadar • the identification of the patrons and the interpretation of the painting’s symbolism • the identification of the shrines depicted in the painting, and, finally • the identification of the historical figures featured. The aim of the authors is to try to elucidate, at least in part, the theological and historical context of the painting’s production, and to identify the historical figures and the shrine of the Blessed Virgin Mary depicted therein.
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Rodríguez López-Ros, Sergio. "Resilience as a Basis for the Birth of the First Past Pupils’ Movement of Catholic Schools." Studia Paedagogica Ignatiana 27, no. 1 (March 27, 2024): 93–123. http://dx.doi.org/10.12775/spi.2024.1.005.
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Despite being the largest group in the Salesian Family, with 100,000 affiliated members worldwide, the Past Pupils of Don Bosco Movement has to date lacked a biography of their charismatic founder, the Turin-born Carlo Gastini (1833–1902), the 120th anniversary of whose death was commemorated in 2022. A family man, bookbinder and teacher, as well as occasional poet and actor, he was the first boarder at the Oratory of Saint Francis de Sales. Little was known about him, beyond three specific anecdotes. However, from 1847 to 1902, he was linked to Valdocco as a pupil (first as a day pupil and then as a boarder), seminarian, parishioner, worker and entertainer. His life was parallel to that of Don Bosco himself, who was a second father to him, and to the development of his own congregation, the Salesian Family and even Italy as a nation. The culmination of his gratitude since 1849 was the charismatic foundation, in 1870, of the Past Pupils of Don Bosco Movement, which celebrated its 150th anniversary in 2020. Its basis was simple: create an instrument of mutual help among his former colleagues, just as Don Bosco had taught them to do when they were students at the Oratory. Creating a cohesive group centred on values is a proposal for facing difficulties together. In Spain, the Movement found one of its deepest-rooted abodes.
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Bralewski, Sławomir. "Hierarchia wschodnich biskupów w historiografii kościelnej V wieku." Vox Patrum 58 (December 15, 2012): 181–99. http://dx.doi.org/10.31743/vp.4073.
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Francis Dvornik has expressed the view that, in the Eastern part of the Empire, the principle of accommodation dominated over the principle of the apostolic origin. The situation, he maintained, resulted from the fact that the aforementioned area included excessively numerous sees which were either established by one of the Apostles or were considered to be somehow connected with their activities. Does the conclusion of the Czech researcher find any justification in the way the precedence of bishoprics is depicted in the Greek ecclesiastical historiography of the fifth century? The present article is to give an answer to the question. The analysis of the ecclesiastical historiography in question demonstrates that Eusebius of Caesarea, who wrote in the IV th century, while setting a hierarchy of bishops was guided first and foremost by the principle of accommodation. The church historians, however, who compiled their works a mere century later put a decisively lesser stress on Eusebius’ predilection in that matter. Although the narrative of Philostorgius, since fragmentary, is hard to interpret, Socrates’ attitude displays a marked tendency of favoring the importance of the apostolic origin, which was most probably taken over from Rufinus of Aquileia. Sozomen tended to tell the difference between the official hierarchy of bishops, which was based on the principle of accommodation, and the structure of bishoprics connected with the Apostles. Theodoretus, in turn, tended to connect both the principles, however, preferring the idea of the Church originated by saint Peter, accordingly of the ecclesiastic structure based on the principle of the apostolic origin. As a consequence, and contrary to F. Dvornik’s thesis, it should be concluded that (at least) the authors of the Ecclesiastic Histories of the fifth century were in favor of the principle of the apostolic origin and maintained it was over the principle of accommodation.
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Santander, Noel, Josephine Dango, and Ma Emperatriz Gabatbat. "Impact on Life of Estero de San Miguel." Bedan Research Journal 4, no. 1 (April 30, 2019): 46–71. http://dx.doi.org/10.58870/berj.v4i1.3.
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This research responded to the challenge of Pope Francis to do research that provides better understanding of how different creatures relate to one another in the ecosystem. Through semiotic analysis applied on the life sharing of the local people and some images, this research yielded a deeper appreciation of the impact on life of Estero de San Miguel. Accordingly, the estero is an abiotic component of the local ecosystem within the district of San Miguel, Manila. It had freely offered greater provisioning, regulating, cultural, and supporting services before to local communities and other life forms within its immediate ecosystem than today, when it had been relegated only to serve as a tributary of Pasig River and sewer of human waste. The present status of the estero shows lesser impact on life within its local ecosystem. While there is still time to finally halt this local ecological catastrophe, people must actively contribute in creating a serious awareness of, respect, and love for the estero and the environment at large. A serious awareness that focuses more on their intrinsic value, apart from their services being offered. The compounded lingual and visual semiotic reflections provided several principles that served as underlying ideological reference for a new inspiration and commitment to value creation, like the estero, and practice responsible stewardship. ReferencesBerry, T. & Swimme, B. (1994). The universe story, from the primordial flaring forth to the ecozoic era-A celebration of the unfolding of the cosmos. New York: Harper Collins Publishers.Biblioteca National De Espana. (1870). Mga bahay sa San Miguel, Maynila sa Ilog Pasig. Picture.Biodiversity Information System for Europe (BISE). (2019). Ecosystems Services. Retrieved from https://biodiversity.europa.eu/topics/ecosystem-servicesBrockhaus, H. (2017). Pope: Caring for creation means caring for your brother and sister: Catholic News Agency. Retrieved from https://www.catholicnewsagency.com/news/pope-caring-forcreation-means-caring-for-your-brother-and-sister-60815Catholic On Line. (2018). The Canticle of Creation (by Saint Francis of Assisi). Retrieved from https://www.catholic.org/prayers/prayer.php?p=3188City of Manila Waterways. (July 2014). Estero De San Miguel Reborn. The UrbanRoamer. Retrieved from http://www.theurbanroamer.com/estero-de-san-miguel-reborn/Piper, J. (February 1987). The Pleasure of God in His Creation. Retrieved from: https://www.desiringgod.org/messages/the-pleasure-ofgod-in-his-creationDejillas, P. (2017). Our cosmic origins. USA: Tatay Jobo Elizes. Fox, M. (1983). Original Blessing, A Primer in Creation Spirituality. Bear and Company, Inc.Google Map of Estero de San Miguel. Retrieved from Hurault, B. (2004). Christian Community Bible. Catholic Pastoral Edition. Quezon City: Claretian Publications.Kapit Bisig Para Sa Ilog Pasig. Estero de San Miguel 2010 - 2012 Photos. Facebook.Macaubulletin. (2011). Christian Community Bible: Catholic Pastoral Edition. New Revised Edition 2013. Retrieved from https://ccbpastoralbible.wordpress.com/online-bible/englishversion/.Mansell, T. L. and Tewell, J. Nice home along the Pasig River, San Miguel. Retrieved from https://www.flickr.com/photos/johntewell/36861568211.National Archives of the Philippines. Old map of Manila published by The Philippines company, express - passengers, freight, brokers and forwarders. Spanish Period Collection.Peñamora, A., et.al. (2017). Why, O God? (Disaster, Resiliency, and the People of God). Quezon City: OMF Literature Inc.Pontifical Council for Justice and Peace. (2004). Compendium of the Social Doctrine of the Church. Makati City: Word and Life Publications.Pope Francis. (2015). Laudato si, Encyclical Letter (On Care for Our Common Home). Vatican City: Libreria Editrice Vaticana.Piper, J. (February 1987). The pleasure of God in His creation. Retrieved from https://www.desiringgod.org/messages/the-pleasure-of-godin-his-creationSaint Meinrad Seminary & School of Theology. (January 2018). Ecological environment. Retrieved from: https://www/saintmeinrad.edu/seminary-blog/echoes-from-the-bell-tower/posts/20154/environmental-stewardship/Tewell, J. San Beda College, Mendiola Street, looking north, Manila, Philippines, about 1930. Retrieved from http://www.flickriver.com/photos/johntewell/16572142004/.Warner, K. (2012). St. Francis: Patron of ecology. U.S. Catholic Faith In Real Life. Retrieved from https://www.uscatholic.org/church/2010/09/st.-francis-patron-ecology
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Borghesi, Massimo. "L’influenza de la Dialectique des “exercices spirituels” de Saint Ignace de Loyola nel pensiero di Jorge Mario Bergoglio." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1707–24. http://dx.doi.org/10.17990/rpf/2020_76_4_1707.
Full textAbstract:
When in October 2016 I started working on my book Jorge Mario Bergoglio. An intellectual biography I did not have the slightest idea of the importance played by the figure and work of Gaston Fessard in the formation of Bergoglio’s thought. There was nothing to suggest that Gaston Fessard could be a relevant author for the intellectual formation of the future Pope. I was struck by the polar and dialectical model of thought that animated him, the possibility of harmonizing opposites, of inviting concepts to a common table that apparently could not be approached, because it places them in a higher plane in which they find their synthesis. This paradigm, of the Church and of the Society of Jesus as complexio oppositorum, finds its verification, according to Bergoglio, in the way in which the Jesuits have achieved the inculturation of the faith in the indigenous peoples of Latin America. Bergoglio rereads Ignatius in the light of a dialectical model. As he will say in one of the interviews he gave me on the occasion of the writing of my book: “In Ignatian spirituality there is always this bipolar tension”. It is certainly an original, uncommon reading of Ignatius’s thought. It is the ideal factor that allows us to explain why Bergoglio, when in 1986 he went to Frankfurt to write his doctoral thesis, chose the Guardinian essay dedicated to the polar opposition. When I concluded my volume on the intellectual biography of the future Pontiff in February 2017, one element, however, remained obscure. Where, from which author had Bergoglio drawn his polar model? Where did your antinomic reading of Ignatian spirituality come from? Not by Guardini discovered philosophically in 1986. Francis indicated the starting point of his intellectual formation. The reading of Fessard’s La dialectique des Exercices spirituels de saint Ignace de Loyola, published in 1956, is the work that “ had a great influence “ on him. It is the work that clarifies Bergoglio’s antinomian thought, his subsequent ideal encounter with Guardini’s philosophy.