Journal articles: 'Saint Paul'

1

Burnet, Régis. "Saint Paul." Médium 20 - 21, no. 3 (2009): 382. http://dx.doi.org/10.3917/mediu.020.0382.

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Stepto, Gabriel. "Saint Paul." Callaloo 14, no. 4 (1991): 907. http://dx.doi.org/10.2307/2931198.

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Decaroli, Steven. "Saint Paul." International Studies in Philosophy 37, no. 4 (2005): 138–40. http://dx.doi.org/10.5840/intstudphil200537418.

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4

Lapointe-Roy, Huguette. "L’engagement social de Mgr Ignace Bourget." Sessions d'étude - Société canadienne d'histoire de l'Église catholique 51 (January 12, 2012): 39–52. http://dx.doi.org/10.7202/1007450ar.

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Au cours de son long épiscopat de 1840 à 1876, le second évêque de Montréal, Mgr Ignace Bourget, s’est illustré en particulier par son engagement social. Il s’intéressa à toutes les formes de misères physique et morale : les malades, les indigents, les orphelins, les délinquants, les prisonniers, les personnes âgées et infirmes. Il travailla, à cette fin, à la fondation de plusieurs associations de charité dont l’Association diocésaine de Charité, l’Association de Sainte-Blandine et la Société de Saint-Vincent de Paul. Il forma avec Mère Gamelin, sur le modèles des Filles de la Charité de Saint-Vincent de Paul, l’Institut des Soeurs de Charité-de-la-Providence. Il prit une part active à la fondation des Soeurs des Saints-Noms de Jésus et de Marie et de Sainte-Anne. Il encouragea la venue des Soeurs du Bon-Pasteur d’Angers pour s’occuper de la réhabilitation des femmes dépravées. Il combattit également l’ivrognerie, « le vice du siècle », en établissant la Société de Tempérance et de Charité et en prodiguant son encouragement aux campagnes de tempérance. Il véhicula enfin certaines idées reliées au Catholicisme social, s’intéressant notamment à l’épargne dans les masses ouvrières, à l’agriculture et à la colonisation. Mgr Bourget fut un grand évêque, fortement engagé au plan social.

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Henrion, Fabrice, and Christian Sapin. "Appoigny (Yonne). Église Saint-Pierre-Saint-Paul." Archéologie médiévale, no. 39 (December 1, 2009): 212. http://dx.doi.org/10.4000/archeomed.19150.

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Henrion, Fabrice. "Église Saint-Pierre-Saint-Paul, Appoigny (Yonne)." Bulletin du Centre d’études médiévales d’Auxerre, no. 13 (August 15, 2009): 25–26. http://dx.doi.org/10.4000/cem.11169.

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7

De Bourqueney, Elizabeth. "Reconfigurations existentielles chez Paul Tillich et Paul Ricoeur." Estudos de Religião 34, no. 2 (September 16, 2020): 101–18. http://dx.doi.org/10.15603/2176-1078/er.v34n2p101-118.

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Deux penseurs, à la frontière de la philosophie et de la théologie, Paul Tillich et Paul Ricoeur, ont affronté, et réinterprété des épreuves de leur existence, dans des textes de différentes natures, autobiographiques, philosophiques, systématiques. Paul Tillich a recours à la métaphore de la frontière et Ricœur parle du « vendredi saint « ou du samedi saint » pour évoquer deux événements différents.

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8

Mudimbe, V. Y., Didier Eribon, and Betsy Wing. "Saint Paul-Michel Foucault." Transition, no. 57 (1992): 122. http://dx.doi.org/10.2307/2935160.

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9

Causse, Jean-Daniel. "Lacan avec saint Paul." Dossier 68, no. 3 (May 1, 2013): 541–51. http://dx.doi.org/10.7202/1015253ar.

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La compréhension paulinienne de la loi a fait l’objet d’une réception dans la théorie psychanalytique de Jacques Lacan, en particulier le chapitre 7 de l’Épître aux Romains. Sur ce thème, plusieurs travaux récents en psychanalyse défendent la thèse selon laquelle Paul n’a pas su distinguer la loi symbolique du surmoi et, prenant l’un pour l’autre, a organisé tout un monde de la culpabilité, de la haine et de la persécution. Lacan adopte un point de vue assez différent. Sans ignorer la part du surmoi, il attribue une dimension plus structurelle à la loi paulinienne. Dans la compréhension de la loi chez Paul, il voit une dialectique, centrale en psychanalyse, où le désir se porte vers ce qu’il ne doit pas obtenir. De ce fait, l’originalité de Paul est d’avoir indiqué que le péché se découvre paradoxalement sur l’axe d’un Bien et dans le mouvement de la fidélité à la loi. C’est ce que cette contribution met en lumière pour reconsidérer, à partir de là, le sens de l’amour et de la grâce.

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10

Pouillon, Jean. "Saint Paul ou Philby." Le Genre humain N�16-17, no. 1 (1988): 41. http://dx.doi.org/10.3917/lgh.016.0041.

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11

Gray, Patrick. "Saint Paul—A Novel." Expository Times 131, no. 1 (August 22, 2019): 38–39. http://dx.doi.org/10.1177/0014524619863971.

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12

Ehrensperger, Kathy. "Our Mother Saint Paul." Biblical Interpretation 16, no. 3 (2008): 302–4. http://dx.doi.org/10.1163/156851508x284700.

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13

McMullen, Horace M. "Paul: Early-Day Saint." Dialogue: A Journal of Mormon Thought 18, no. 2 (July 1, 1985): 187–89. http://dx.doi.org/10.2307/45227975.

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14

Fiorelli, Piero. "Paul Passy et les sons de l'italien." Journal of the International Phonetic Association 16, no. 1 (June 1986): 17–21. http://dx.doi.org/10.1017/s0025100300003066.

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Un verset de l'Évangile selon saint Jean (III, 16), on le sait, a été le texte sur lequel Paul Passy (1859–1940) a essayé pour la première fois, il y a cent ans, d'appliquer de manière systématique l'alphabet de l'association Phonétique à un grand nombre de langues.

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15

Walsh, Michael J. "Pope John Paul II and his Canonizations." Studies in Church History 47 (2011): 415–37. http://dx.doi.org/10.1017/s0424208400001121.

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In his much quoted article ‘How to be a Counter-Reformation Saint’, Professor Peter Burke remarks on the ‘crisis of canonisations’ which afflicted the papacy in the middle years of the sixteenth century. That particular crisis, of course, was that there were no canonizations. As the veneration of saints came under attack from the reformers, successive pontiffs thought it politic to refrain from creating yet more. In the long pontificate of the late Pope John Paul II (1978—2005), the longest in papal history apart from that of Pope Pius IX (1846–78) — whom John Paul beatified, along with Pope John XXIII, on 3 September 2000 — there was another crisis of canonizations. In this instance, however, there were, in the eyes of some, far too many of them, devaluing the currency. Even the then Cardinal Josef Ratzinger was heard to utter words of disquiet. Indeed, John Paul’s saint-making policy was a topic almost as much for the secular press as the religious: ‘Catholicism turns to computers as the saints go marching in’ was the headline over a piece inThe Sunday Times.

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16

Thomas, William A. "On the Development of the Mariological Thought and Marian Devotion of Pope Saint John Paul II. Marian Doctor of the Church?" Roczniki Teologiczne 69, no. 5 (June 20, 2022): 27–37. http://dx.doi.org/10.18290/rt22695.2.

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The complexity of Mariology is such that it can only be described by typology or by relationships. Pope Saint John Paul II develops both of these methodologies in dealing with the role of the Virgin Mary as Mother of the Church, a personal Mother to each human being and Mother of the Word Incarnate. This short paper looks at some of the writings and footnotes which are contained therein which show his love of certain Fathers of the Church such as Saint Bernard of Clairvaux and Saint Louis Marie Grignion de Montfort. In addition to the documents of the Second Vatican Council the Holy Father draws on these two great Saints and devotees of the Blessed Virgin in order to develop a Mariology and devotion suitable for the modern world. Francisco Suarez S.J who developed the systematic approach to Mariology is sidelined by Pope John Paul II in favour of Saint Louis de Montfort and with this approach he is able to bring the study of Mary to a new level where She will be known and loved.

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17

Gaillard, Arnaud. "Caunes-Minervois (Aude). Abbaye Saint-Pierre-Saint-Paul." Archéologie médiévale, no. 47 (December 20, 2017): 191–92. http://dx.doi.org/10.4000/archeomed.6937.

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18

Canceran, Delfo. "Saint Paul: A Revolutionary Subject." Kritike: An Online Journal of Philosophy 14, no. 2 (December 1, 2020): 97–109. http://dx.doi.org/10.25138/14.2.a6.

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19

BOURGINE, Benoît. "Saint Paul et la philosophie." Revue Théologique de Louvain 40, no. 1 (March 31, 2009): 78–94. http://dx.doi.org/10.2143/rtl.40.1.2034484.

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20

Becker, Aimé. "Saint Augustin et Paul Claudel." Augustinus 32, no. 125 (1987): 455–74. http://dx.doi.org/10.5840/augustinus198732125/12822.

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21

LOOSE, DONALD. "SAINT PAUL OF THE PHILOSOPHERS." Bijdragen 70, no. 2 (January 2009): 135–51. http://dx.doi.org/10.2143/bij.70.2.2037124.

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22

Broekhoven, Harold Van, and Jean-Noel Aletti. "Saint Paul: Epitre aux Colossiens." Journal of Biblical Literature 114, no. 3 (1995): 537. http://dx.doi.org/10.2307/3266296.

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Canceran, Delfo. "Saint Paul: A Revolutionary Subject." Kritike: An Online Journal of Philosophy 14, no. 2 (December 1, 2020): 97–109. http://dx.doi.org/10.25138/14.2.a6.

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24

Eggum, Tom. "Saint Paul Public Works Management." Journal of Infrastructure Systems 5, no. 3 (September 1999): 89–94. http://dx.doi.org/10.1061/(asce)1076-0342(1999)5:3(89).

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25

Oliver, David B. "Saint Paul School of Theology." Journal of Religion & Aging 6, no. 1-2 (May 31, 1989): 89–102. http://dx.doi.org/10.1300/j491v06n01_13.

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26

Benini, Stefania. "From Blasphemy to Saint Paul: Multistable Subjectivities, Queer Cinema, and Pasolini’s Subversive Hagiographies." Biblical Interpretation 27, no. 4-5 (November 13, 2019): 549–67. http://dx.doi.org/10.1163/15685152-02745p06.

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AbstractThe project of Saint Paul occupies Pasolini’s imagination between 1966 and 1974. It originated with and connects to Pasolini’s previous Franciscan project on the subversive hagiography, Bestemmia (“Blasphemy”), another (unshot) screenplay in verse about a rascal of twelfth-century Rome, transformed into a saint after a vision of the Passion in the midst of an orgy. Pasolini worked on Blasphemy from 1962 to 1967, and still later was referring to the project of Saint Paul with the same title of Blasphemy. The continuity, as well as the difference, between the two projects is relevant. I will investigate the roots of Pasolini’s Pauline turn, after his Franciscan stage, and contextualize the project of Saint Paul within Pasolini’s production and within the rise of European queer cinema. I will also put it into dialogue with contemporary political theology, for instance with the Franciscan turn of Agamben, or the emergence of new, multi-stable subjectivities within the Kippbilder model proposed by Luca Di Blasi in his interpretation of Pasolini’s Saint Paul.

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Grześkowiak, Jerzy. "Etapy rozwoju liturgii sakramentu małżeństwa na Zachodzie do XII wieku." Vox Patrum 8 (August 16, 1985): 295–309. http://dx.doi.org/10.31743/vp.10435.

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L'expression de saint Paul: "se marier dans le Seigneur" signifie en tout premier lieu qu' un baptise ne peut epouser qu' un autre baptise, et que saint Paul considere le mariage comme une realite, qu’ il faut assumer dans la foi et vivre chretiennement.

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Sapin, Christian, and Anne Baud. "Cluny (Saône et Loire). Abbaye Saint-Pierre-Saint-Paul." Archéologie médiévale, no. 44 (December 1, 2014): 225. http://dx.doi.org/10.4000/archeomed.9184.

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29

Karst, Nathalie. "Gonesse (Val-d’Oise). Église Saint-Pierre et Saint-Paul." Archéologie médiévale, no. 41 (December 1, 2011): 231–32. http://dx.doi.org/10.4000/archeomed.12187.

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30

Częsz, Bogdan. "Jan Paweł II a 1600. rocznica śmierci św. Cyryla Jerozolimskiego." Vox Patrum 50 (June 15, 2007): 159–63. http://dx.doi.org/10.31743/vp.6581.

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Dans cet article nous sommes reféré a l’epitre de Jean Paul II a l’occasion de 1600 anniversaire de la mort de saint Cyrille de Jerusalem. Au debut le pape ecrit de la vie de saint Cyrille et suivant il presente ses merites, qui ont décide pour apporter a ce Saint le titre: „Docteur de l’Eglise”. En suite Jean Paul II enumere les themes principales dans les Catecheses du saint Cyrille, meme leur methode et leur contenu. A la fin le pape exprime son désir de revenir a l’espérance de la concorde et de la paix dans le pays, ou saint Cyrille a passe sa vie.

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31

Huot, Jean-Louis, and Guillaume Gernez. "Jean-Paul Thalmann (1946-2017, Saint-Paul-Trois-Châteaux)." Syria, no. 94 (December 15, 2017): 381–85. http://dx.doi.org/10.4000/syria.5586.

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32

Peric, Porfirije. "Antropology of the Saint Apostle Paul." Zbornik Matice srpske za drustvene nauke, no. 174 (2020): 147–66. http://dx.doi.org/10.2298/zmsdn2074147p.

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This paper analyzes and systematically examines the teaching of the Apostle Paul on man. In the first part of the study the influence of Jewish and ancient Greek anthropological teaching on the thought of the Apostle Paul is examined. The aim of this examination is to point out, on the one hand, that Paul?s teaching is primarily based on the Old Testament anthropology, while on the other hand, that it contains anthropological formulations which point to their Hellenistic origin. The second part deals with the most important anthropological terms: spirit (??????), soul (????), body (????/????), mind (????), and heart (??????). By the investigation of these terms and concepts behind them it is concluded that in the Pauline anthropological thought man is neither spirit, nor soul, nor body, but a complete being, a psychosomatic one, composed of both soul and body together.

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33

VAN HARLING, VINA N., and Markus Dwiyanto Tobi. "ANALISIS HUBUNGAN MOTIVASI KERJA, KOMPETENSI DOSEN, KEPEMIMPINAN, LINGKUNGAN KERJA DAN KOMITMEN PROFESI TERHADAP KINERJA DOSEN POLITEKNIK KATOLIK SAINT PAUL SORONG." SOSCIED 1, no. 1 (December 14, 2018): 46–56. http://dx.doi.org/10.32531/jsoscied.v1i1.114.

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This study aims to analyze the relationship between motivation, competence, leadership, work environment and professional commitment to the performance of lecturer the Saint Paul Polytechnic Sorong by looking at the level of significance of the relationship between each variable. The population used in the study was the Saint Paul Polytechnic lecturer with a number of samples based on Harry King's Nomogram with 95% confidence intervals as many as 54 lecturers with sampling taken by Proportional Random Sampling. Data collection methods used were questionnaires and documentation studies. The results of testing the validity of 6 variables obtained 23 invalid items. The results of the correlation test found a positive and significant relationship between lecturer competency and lecturer performance and also between the commitment of lecturer work and the performance of the Saint Paul Polytechnic lecturer. While for the test results there is no positive and significant relationship found in the correlation test between lecturer work motivation and lecturer performance; between leadership and lecturer performance, and between the lecturer work environment and the performance of the Saint Paul Polytechnic lecturer.

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34

Brock, Betsy, Samantha C. Carlson, Alicia Leizinger, Joanne D’Silva, Christine M. Matter, and Barbara A. Schillo. "A tale of two cities: exploring the retail impact of flavoured tobacco restrictions in the twin cities of Minneapolis and Saint Paul, Minnesota." Tobacco Control 28, no. 2 (June 6, 2018): 176–80. http://dx.doi.org/10.1136/tobaccocontrol-2017-054154.

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BackgroundFlavoured tobacco is increasingly popular with youth. The twin cities of Minneapolis and Saint Paul, Minnesota restricted the sale of flavoured tobacco to adult-only tobacco shops in an effort to reduce youth access and exposure to these products. This observational study explores the impact of these policies on the retail environment.MethodsBetween November 2015 and April 2017, observational assessments were conducted at convenience and grocery stores preimplementation and postimplementation of flavoured tobacco restrictions in Minneapolis (n=41), Saint Paul (n=37) and the comparison city of Brooklyn Park, Minnesota (n=14).ResultsAfter policy implementation, significantly fewer of the convenience and grocery stores sold flavoured tobacco in Minneapolis (85.4% vs 39.0%, p<0.001, n=41) and Saint Paul (97.3% vs 8.1%, p<0.001, n=37). The average proportion of tobacco inventory that was unflavoured increased significantly in Minneapolis (42.9%±2.7% vs 56.7%±3.1%, p=0.002) and Saint Paul (40.8%±2.5% vs 70.3%±1.9%, p<0.001). Flavoured tobacco was available at significantly fewer convenience and grocery stores in Minneapolis (39.0%, p<0.001) and Saint Paul (8.1%, p<0.001) than in the comparison city of Brooklyn Park (100%, n=14). Most retailers complied with these policies by removing flavoured tobacco from their shelves.ConclusionsPolicies that restrict the sale of flavoured tobacco to adult-only tobacco shops are associated with decreased availability of flavoured tobacco in convenience and grocery stores and increased proportion of tobacco inventory that is unflavoured.

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35

Czyżewski, Bogdan. "Święty Benedykt w wypowiedziach Jana Pawła II." Vox Patrum 50 (June 15, 2007): 111–21. http://dx.doi.org/10.31743/vp.6583.

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En proclamant Saint Benoit, patron de l’Europe en 1964, Paul VI rappelait l’enseignement du Pere des moines, par la force de son exemple et l’actualite de sa feconde devise: Prie et travaille. Le papę Jean-Paul II, qui a beaucoup ecrit sur Saint Benoit (La Lettre Apostolique Sanctorum Altrix; les discours et les homélies), nous rappelle ses titres: messager de paix, artisan d’union, maitre de la civilisation et avant tout, héros de la religion du Christ et fondateur de la vie monastique en Occident. Dans l’enseignement de Jean-Paul II, saint Benoit a fait lever sur notre continent ,,l’aurore d’une ere nouvelle”. II a merite aussi d’etre reconnu par Paul VI et Jean-Paul II, „patron principal de toute l’Europe. II convient de rappeler que l’Abbé Benoit enseigna aux hommes, la primaute du culte divin avec VOpus Dei, c’est-a-dire la priere liturgique et assidue. C’est ainsi qu’il cimenta cette unitę spirituelle de l’Europe, grace a laquelle les peuples de langues, de races et de cultures diverses prirent conscience de constituer l’insigne peuple de Dieu.

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Sapin, Christian, and Anne Baud. "Cluny (Saône-et-Loire). Abbaye Saint-Pierre et Saint-Paul." Archéologie médiévale, no. 40 (December 1, 2010): 223. http://dx.doi.org/10.4000/archeomed.14772.

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37

Baud, Anne, and Christian Sapin. "L’abbaye Saint-Pierre Saint-Paul de Cluny (Saône-et-Loire)." Bulletin du Centre d’études médiévales d’Auxerre, no. 15 (July 8, 2011): 00. http://dx.doi.org/10.4000/cem.11886.

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Nault, François. "Saint Paul, penseur de la métamorphose." Laval théologique et philosophique 67, no. 3 (2011): 601. http://dx.doi.org/10.7202/1008609ar.

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39

Hollywood. "Saint Paul and the New Man." Critical Inquiry 35, no. 4 (2009): 864. http://dx.doi.org/10.2307/25599403.

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40

Best, Ernest, and Michel Bouttier. "L'Epitre de Saint Paul aux Ephesiens." Journal of Biblical Literature 113, no. 2 (1994): 349. http://dx.doi.org/10.2307/3266539.

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Looper, Jennifer E. "L'estoire del saint Graal.Jean-Paul Ponceau." Speculum 73, no. 2 (April 1998): 579. http://dx.doi.org/10.2307/2887232.

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Berder, Michel. "Chantiers exégétiques actuels sur saint Paul." Transversalités 114, no. 2 (2010): 13. http://dx.doi.org/10.3917/trans.114.0013.

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Kerlorc’h, Gilles. "Saint-Vincent-de-Paul (Landes). Libe." Archéologie médiévale, no. 38 (December 1, 2008): 309. http://dx.doi.org/10.4000/archeomed.21256.

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Sesboüé, Bernard. "Saint Paul au concile de Trente." Recherches de Science Religieuse 94, no. 3 (2006): 395. http://dx.doi.org/10.3917/rsr.063.0395.

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Silapacharanan, Siriwan. "Conservation of Saint Paul Church, Thailand." Asian Journal of Behavioural Studies 2, no. 8 (October 23, 2017): 33. http://dx.doi.org/10.21834/ajbes.v2i8.52.

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There are very few Catholic churches in Thailand that conserve wooden structures. The first church of St. Paul was made of bamboo and the other timber on the Bang Pakong River. In 1873, Father Schmidt Francois-Joseph built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion, a granary, a school building, all of which were designed by French priests in colonial architecture and constructed by Chinese workers. As present, these buildings have been deteriorating. However, their conservation plans have been launched, recently.Keywords: conservation; Catholic Church; colonial architecture; timbereISSN 2398-4295 © 2017 The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.

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Hooker, Morna D. "Book Review: Our Mother Saint Paul." Theology 112, no. 865 (January 2009): 55–56. http://dx.doi.org/10.1177/0040571x0911200115.

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Hollywood, Amy. "Saint Paul and the New Man." Critical Inquiry 35, no. 4 (January 2009): 865–76. http://dx.doi.org/10.1086/599591.

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O'Dwyer, Michael. "Julien Green's Reading of Saint Paul." Irish Theological Quarterly 74, no. 2 (May 2009): 193–201. http://dx.doi.org/10.1177/0021140008101898.

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49

McNeel, Jennifer Houston. "Book Review: Our Mother Saint Paul." Interpretation: A Journal of Bible and Theology 62, no. 4 (October 2008): 446–48. http://dx.doi.org/10.1177/002096430806200417.

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50

Murphy, T. S. "Saint Paul: The Foundation of Universalism." Genre 40, no. 3-4 (January 1, 2007): 201–10. http://dx.doi.org/10.1215/00166928-40-3-4-201.

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Journal articles on the topic 'Saint Paul'

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