Literatura académica sobre el tema "Christian pilgrims and pilgrimages – England"
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Artículos de revistas sobre el tema "Christian pilgrims and pilgrimages – England"
Cusack, Carole. "Medieval Pilgrims and Modern Tourists". Fieldwork in Religion 11, n.º 2 (20 de abril de 2017): 217–34. http://dx.doi.org/10.1558/firn.33424.
Texto completoAgnew, Michael. "“Spiritually, I’m Always in Lourdes”". Studies in Religion/Sciences Religieuses 44, n.º 4 (7 de agosto de 2015): 516–35. http://dx.doi.org/10.1177/0008429815596001.
Texto completoVetere, Benedetto. "Mediterranean Europe: Pilgrims and warriors, warrior pilgrims". Ad limina 1 (25 de julio de 2010): 83–113. http://dx.doi.org/10.61890/adlimina/1.2010/13.
Texto completoIzmirlieva, Valentina. "Christian Hajjis—the Other Orthodox Pilgrims to Jerusalem". Slavic Review 73, n.º 2 (2014): 322–46. http://dx.doi.org/10.5612/slavicreview.73.2.322.
Texto completoFeldman, Jackie. "How Can You Know the Bible and Not Believe in Our Lord? Guiding Pilgrims across the Jewish–Christian Divide". Religions 11, n.º 6 (16 de junio de 2020): 294. http://dx.doi.org/10.3390/rel11060294.
Texto completoHurlock, Kathryn. "The Guild of Our Lady of Ransom and Pilgrimage in England and Wales, c. 1890–1914". British Catholic History 35, n.º 3 (mayo de 2021): 316–37. http://dx.doi.org/10.1017/bch.2021.5.
Texto completoBliznyuk, Svetlana V. "Russian Pilgrims of the 12th–18th Centuries on “The sweet land of Cyprus”". Perspektywy Kultury 30, n.º 3 (20 de diciembre de 2020): 63–80. http://dx.doi.org/10.35765/pk.2020.3003.06.
Texto completoBatut-Lucas, Katia. "Le sionisme chrétien évangélique aux États-Unis et le cas du CUFI". Studies in Religion/Sciences Religieuses 44, n.º 4 (23 de octubre de 2015): 457–78. http://dx.doi.org/10.1177/0008429815605503.
Texto completoTroeva, Evgenia. "Sacred Places and Pilgrimages in Post-Socialist Bulgaria". Southeastern Europe 41, n.º 1 (1 de marzo de 2017): 19–42. http://dx.doi.org/10.1163/18763332-04101002.
Texto completoMesaritou, Evgenia. "Non “Religious” Knowing in Pilgrimages to Sacred Sites". Journeys 21, n.º 1 (1 de junio de 2020): 105–33. http://dx.doi.org/10.3167/jys.2020.210106.
Texto completoTesis sobre el tema "Christian pilgrims and pilgrimages – England"
Naylor, Rebecca Mia. "Local pilgrimage in Syro-Mesopotamia during Late Antiquity : the evidence in John of Ephesus's Lives of the Eastern Saints". Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610845.
Texto completoSaner, Beth. "Presence a journey into relationship /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Texto completoVita. Includes description of journey of group of American Franciscan Third Order sisters to Bavaria, Germany, June, 1998, celebrating the jubilee of their foundation. Includes bibliographical references (leaves [100]-105).
Chew, Michelle Wu-Hwee. "Living the liminal : facilitating pilgrimage on the Isle of Iona". Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:4c1d0266-ce69-4bd2-b0ca-661d6be00f1b.
Texto completoBarile, Nicola Lorenzo. "L'indulgenza e la croce tra repressione dell'eresia e promessa di salvezza /". [Galatina] (Lecce) : Congedo, 2007. http://catalog.hathitrust.org/api/volumes/oclc/173622400.html.
Texto completoLee, Seung Yeal. "Pilgrimage and the knowledge of God : a study of pilgrimage in the light of the feasts of Passover, Pentecost and Tabernacles, with special reference to Luke-Acts and John". Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683241.
Texto completoBoyle, Mary. "To be a pilgrim : a comparative study of late medieval accounts of pilgrimage from Germany and England to the Holy Land". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:8f1b780c-642e-4ab1-9878-7068f9634ffa.
Texto completoCosgrove, Walker Reid. "Enacted medieval spirituality on the page the Divine comedy and the Canterbury tales elucidating the internal and external pilgrimage of Margery Kempe /". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Texto completoSantos, Cristiane Batista dos. "Caminho da fé : um estudo antropológico da peregrinação ao Santuário de Divina Pastora/SE". Pós-Graduação em Antropologia, 2013. https://ri.ufs.br/handle/riufs/3175.
Texto completoA presente dissertação tem por objeto de estudo a peregrinação ao Santuário de Divina Pastora, que acontece no município de nome homólogo ao da Santa, localizado no Estado de Sergipe. Teve como objetivo analisar, por meio de estudo etnográfico, as dimensões simbólicas e ritualísticas do referido evento religioso, observando-o como um processo ritual, destacando certos aspectos do sistema de representações, crenças, valores e ideias expressos não somente através de discursos, mas, principalmente, através de ações rituais realizadas pelos peregrinos. No trabalho de campo a realização de observação direta e entrevistas permitiram alcançar uma inserção mais densa nas práticas e representações vivenciadas pelos peregrinos. Assim, foi possível compreender as motivações que instigaram os devotos a partir em caminhada ao encontro de seu santo protetor e os sentidos atribuídos ao seu ato devocional. Para análise dos rituais tomou-se como referência os estudos de Victor Turner.
Liles, Linda Kathleen. "Guide to the pilgrim churches at Rome a late 15th century manuscript in Yale University's Beinecke Rare Book and Manuscript Library /". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Texto completoChoi, Alan Kwei Hang. "The spirituality of pilgrimage a comparative study of Chinese and Christian pilgrims with particular reference to Qu Yuan, Wang Yang Ming, Augustine and Julian of Norwich /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Texto completoLibros sobre el tema "Christian pilgrims and pilgrimages – England"
Pilgrimage in medieval England. London: Hambledon and London, 2000.
Buscar texto completoWebb, Diana. Pilgrimage in medieval England. London: Hambledon and London, 2000.
Buscar texto completoStorrs, Constance Mary. Jacobean pilgrims from England to St. James of Compostella: From the early twelfth to the late fifteenth century. [London]: Confraternity of Saint James, 1998.
Buscar texto completoKraybill, J. Nelson. On the pilgrims' way: Conversations on Christian discipleship. Scottdale, Pa: Herald Press, 1999.
Buscar texto completoBoulay, Shirley Du. The beauty of southern England. London: Reader's Digest, 2000.
Buscar texto completoSarah, Blick y Tekippe Rita, eds. Art and architecture of late medieval pilgrimage in Northern Europe and England. Boston: Brill, 2004.
Buscar texto completoFinucane, Ronald C. Miracles and pilgrims: Popularbeliefs in medieval England. Basingstoke: Macmillan, 1995.
Buscar texto completoFinucane, Ronald C. Miracles and pilgrims: Popular beliefs in medieval England. New York: St. Martin's Press, 1995.
Buscar texto completoBrendan, O'Malley, ed. God at every gate: Prayers and blessings for pilgrims. Harrisburg, PA: Morehouse Pub., 2000.
Buscar texto completoThe traveler's key to sacred England: A guide to the legends, lore, and landscape of England's sacred places. New York: Knopf, 1988.
Buscar texto completoCapítulos de libros sobre el tema "Christian pilgrims and pilgrimages – England"
PANTEA, Maria Alexandra. "Pilgrimages and Pilgrims in the Arad Region as an Expression of the Confessional, Ethnic and Socio-political Realities (1700–1939)". En Pilgrimage in the Christian Balkan World, 145–63. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.str-eb.5.132404.
Texto completoTeissier, Henri. "Christian Pilgrimages in Muslim Lands". En Pilgrims and Pilgrimages as Peacemakers in Christianity, Judaism and Islam, 119–26. Routledge, 2016. http://dx.doi.org/10.4324/9781315600512-7.
Texto completoGrau, Marion. "Encountering Pilgrims". En Pilgrimage, Landscape, and Identity, 89–112. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197598634.003.0005.
Texto completoKeck, David. "The Length of Scripture 1 Sacred History and the Creation". En Angels & Angelology in the Middle Ages, 13–27. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195110975.003.0002.
Texto completoPoulter, Sebastian. "Gypsies: The Pursuit of a Nomadic Lifestyle". En Ethnicity, Law and Human Rights, 147–94. Oxford University PressOxford, 1998. http://dx.doi.org/10.1093/oso/9780198257738.003.0005.
Texto completoKane, Eileen. "Quarantine Politics and the Hajj". En Russian-Arab Worlds, 109—C11P59. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197605769.003.0012.
Texto completoAbulafia, David. "Ways across the Sea, 1160–1185". En The Great Sea. Oxford University Press, 2011. http://dx.doi.org/10.1093/oso/9780195323344.003.0028.
Texto completo"is generally compatible with the teaching of the common and vulgar pride in the power of this world’ Reformed church, and therefore with doctrines (cited Var 1.423). Readers today, who rightly query found in the Book of Common Prayer and the hom-any labelling of Spenser’s characters, may query just ilies, rather than as a system of beliefs. See J.N. Wall how the knight’s pride, if he is proud, is personified 1988:88–127. by Orgoglio. Does he fall through pride? Most cer-Traditional interpretations of Book I have been tainly he falls: one who was on horseback lies upon either moral, varying between extremes of psycho-the ground, first to rest in the shade and then to lie logical and spiritual readings, or historical, varying with Duessa; and although he staggers to his feet, he between particular and general readings. Both were soon falls senseless upon the ground, and finally is sanctioned by the interpretations given the major placed deep underground in the giant’s dungeon. classical poets and sixteenth-century romance writers. The giant himself is not ‘identified’ until after the For example, in 1632 Henry Reynolds praised The knight’s fall, and then he is named Orgoglio, not Faerie Queene as ‘an exact body of the Ethicke doc-Pride. Although he is said to be proud, pride is only trine’ while wishing that Spenser had been ‘a little one detail in a very complex description. In his size, freer of his fiction, and not so close riuetted to his descent, features, weapon, gait, and mode of fight-Morall’ (Sp All 186). In 1642 Henry More praised ing, he is seen as a particular giant rather than as a it as ‘a Poem richly fraught within divine Morality particular kind of pride. To name him such is to as Phansy’, and in 1660 offers a historical reading of select a few words – and not particularly interesting Una’s reception by the satyrs in I vi 11–19, saying ones – such as ‘arrogant’ and ‘presumption’ out of that it ‘does lively set out the condition of Chris-some twenty-six lines or about two hundred words, tianity since the time that the Church of a Garden and to collapse them into pride because pride is one became a Wilderness’ (Sp All 210, 249). Both kinds of the seven deadly sins. To say that the knight falls of readings continue today though the latter often through pride ignores the complex interactions of all tends to be restricted to the sociopolitical. An influ-the words in the episode. While he is guilty of sloth ential view in the earlier twentieth century, expressed and lust before he falls, he is not proud; in fact, he by Kermode 1971:12–32, was that the historical has just escaped from the house of Pride. Quite allegory of Book I treats the history of the true deliberately, Spenser seeks to prevent any such moral church from its beginnings to the Last Judgement identification by attributing the knight’s weakness in its conflict with the Church of Rome. According before Orgoglio to his act of ignorantly drinking the to this reading, the Red Cross Knight’s subjection enfeebling waters issuing from a nymph who, like to Orgoglio in canto vii refers to the popish captivity him, rested in the midst of her quest. of England from Gregory VII to Wyclif (about 300 Although holiness is a distinctively Christian years: the three months of viii 38; but see n); and the virtue, Book I does not treat ‘pilgrim’s progress from six years that the Red Cross Knight must serve the this world to that which is to come’, as does Bunyan, Faerie Queene before he may return to Eden refers but rather the Red Cross Knight’s quest in this world to the six years of Mary Tudor’s reign when England on a pilgrimage from error to salvation; see Prescott was subject to the Church of Rome (see I xii 1989. His slaying the dragon only qualifies him to 18.6–8n). While interest in the ecclesiastical history enter the antepenultimate battle as the defender of of Book I continues, e.g. in Richey 1998:16–35, the Faerie Queene against the pagan king (I xii 18), usually it is directed more specifically to its imme-and only after that has been accomplished may he diate context in the Reformation (King 1990a; and start his climb to the New Jerusalem. As a con-Mallette 1997 who explores how the poem appro-sequence, the whole poem is deeply rooted in the priates and parodies overlapping Reformation texts); human condition: it treats our life in this world, or Reformation doctrines of holiness (Gless 1994); under the aegis of divine grace, more comprehens-or patristic theology (Weatherby 1994); or Reforma-ively than any other poem in English. tion iconoclasm (Gregerson 1995). The moral allegory of Book I, as set down by Ruskin in The Stones of Venice (1853), remains gener- Temperance: Book II". En Spenser: The Faerie Queene, 31. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-29.
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