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Artículos de revistas sobre el tema "Saint"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Boussarie, Didier. "La médecine vétérinaire populaire au Moyen Age. Le cas de la Picardie et de l’Artois." Bulletin de la Société Française d'Histoire de la Médecine et des Sciences Vétérinaires 4, no. 1 (2005): 2–9. https://doi.org/10.3406/bhsv.2005.1244.

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Rappel sur les diverses influences qui ont marqué la médecine vétérinaire au Moyen Âge et origine du culte voué aux Saints guérisseurs et protecteurs du bétail en Picardie, Flandres et Artois durant cette période. Les cas de Saint Sylvestre, Sainte Saturnine, Saint Elton et Saint Druon sont particulièrement détaillés.

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2

Shendge, Dr Shilpa Namdevrao. "Study of Sant Eknath Bharud." International Journal of Advance and Applied Research 5, no. 23 (2024): 258–63. https://doi.org/10.5281/zenodo.13622409.

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Abstract:    Literature about saints was written in the early stages of the Marathi language. It was written not only in Marathi, but also in a number of other national languages. Maharashtra's social and cultural history can be traced back to saint literature, which originated as devotional songs. The entire Saint literature had a close connection to the social, political, and religious traditions of the present. This research paper examines the contributions of the Saints, including their works of literature and music. Saints Dnyneshwar, Saint Namdeo, Saint Eknath, Saint Tukaram, S

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3

Grozdanov, Cvetan. "O Sv. Konstantinu Kavasili i njegovim portretima u svetlu novih saznanja." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 313–24. http://dx.doi.org/10.2298/zrvi0744313g.

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(francuski) L?auteur de cet article revient a l??tude du personnage de l?archev?que Constantin Cabasilas et de ses portraits dans le cadre de ses nouvelles d?couvertes (ZLU, 2, Novi Sad 1966) et dans la lumi?re des ?tudes d?autres auteurs. Dans cet article, on souligne particuli?rement le fait que la figure de saint Nicolas de Myre appartient au groupe d?hi?rarques peint sur le mur nord de l??glise Sainte-Vierge-Perivleptos a Ohrid, en commun avec saint Clement et saint Constantin Cabasilas, ce qui m?ne a la conclusion que ce groupe n?est pas le seul groupe th?matique de saints d?Ohrid. L?aute

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4

Paris-Poulain, Dominique. "Sains-en-Amiénois (Somme). Église Saint-Fuscien, Saint-Victoric et Saint-Gentien." Archéologie médiévale, no. 49 (December 20, 2019): 360. http://dx.doi.org/10.4000/archeomed.24615.

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5

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 Co

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6

Dr. Naseer Ahmad та Dr. Sultan Sikandar. "صوفیاے کرام اور متصوفین کا تصورِ علم: کشف المحجوب کی روشنی میں ایک مطالعہ". Al-Qamar 5, № 2 (2022): 273–82. https://doi.org/10.53762/em458x22.

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The study is on concept and thoughts of Saints and so-called Saints of knowledge. The analysis of Saints and So-called Saints’ thoughts and their definitions have been given in the essay. Saint is devotee of knowledge, and bears hardships and difficulties willingly for the sake of seeking knowledge. The basic condition for becoming saint is to seek knowledge. Saints’ knowledge helps to get Allah’s willingness and the target of it is to have recognition of Allah. Saint considers knowledge and action complementary for each other and saves his energies and stocks to spend on objectiveless and pro

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7

Bormpoudaki, Maria. "Figures of mounted warrior saints in medieval Crete. The representation of the equestrian Saint George “Thalassoperatis” at Diavaide in Heraklion." Zograf, no. 41 (2017): 143–56. http://dx.doi.org/10.2298/zog1741143b.

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In the church of Saint George Sfakiotis, built on the outskirts of the settlement Diavaide in the Perfecture of Heraklion in Crete, narrative interest is focused on the large painting with the mounted figures of the military saints George and Demetrios. Saint George is shown together with the young pillion rider, whereas the element of water on the lower part of the scene establishes a connection between the episode of the slave?s release and a rarer variant according to which the liberator saint crosses the sea (?thalassoperatis?, trans. he who crosses the sea). The iconographic and stylistic

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8

Kieckhefer, Richard. "Presence, Place, Period, and Principle: A Medievalist's Reflections on Robert Bartlett's Book about Saints." Church History 85, no. 4 (2016): 793–802. http://dx.doi.org/10.1017/s0009640716000809.

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The title of Robert Bartlett's book on saints,Why Can the Dead Do Such Great Things?, comes from Saint Augustine, who thought of heaven as a preeminently social environment. It is thus easy to entertain a fantasy about a conversation among saints in heaven. One saint boasts that his feast day has a higher liturgical ranking than the others'. This provokes a second saint to point out that the first may have a grand feast day, but is not, like himself, the subject of a properly papal canonization. A third saint is proud of his artistic representations. A fourth points out that he is so important

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9

Camus, Emmanuel, Dominique Martinez, L. Beauperthuy, et al. "La cowdriose en Guadeloupe et dans les Caraïbes." Revue d’élevage et de médecine vétérinaire des pays tropicaux 46, no. 1-2 (1993): 109–14. http://dx.doi.org/10.19182/remvt.9345.

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Une enquête séro-épidémiologique sur la cowdriose dans les Petites Antilles a été organisée en 1992, de la Grenade jusqu'à Saint-Martin. Un échantillon de 1 % des ruminants a été choisi au hasard et les sérums ont été analysés par ELISA indirect. Le pourcentage de sérums positifs était de 30 % à la Guadeloupe, 25 % à Antigua, 2,2 % à Saint-Martin, 1,3 % à St.Kitts et Nevis, 3,8 % à Montserrat, 1,7 % à Dominique, 1,5 % à Sainte-Lucie, 1,5 % à Saint-Vincent, 3,5 % à la Barbade, 2,9 % à la Grenade et de 7 % à la Martinique. On sait que la population de ruminants de la Guadeloupe et d'Antigua est

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10

Marjanovic-Dusanic, Smilja. "Molitve svetih Simeona i Save u vladarskom programu kralja Milutina." Zbornik radova Vizantoloskog instituta, no. 41 (2004): 235–50. http://dx.doi.org/10.2298/zrvi0441235m.

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(francuski) Plusieurs sources historiques nous sont parvenues qui attestent le r?le actif des cultes de saint Simeon et saint Sava, les premiers saints de l'Eglise Serbe. Tout en ?tant compl?mentaires, ces deux cultes diff?rent par leur fonction, notamment du fait que saint Simeon, fondateur de l'Etat et de la dynastie serbes, est c?l?br? comme un saint myroblite, alors que saint Sava, premier archev?que de l'Eglise serbe ind?pendante, est v?n?r? comme un saint thaumaturge. Leur fusion en un culte faisant l'objet d'une c?l?bration unique a eu lieu ? l'?poque du roi Milutin (1282-1321). Le pr?s

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11

Rouillard, Linda Marie. "Amy V. Odgen, ed. and trans., The Life of Saint Eufrosine. In Old French Verse, with English Translation. MLA Texts & Translations. New York: Modern Language Association of America, 2021, 192 pp." Mediaevistik 34, no. 1 (2021): 397–98. http://dx.doi.org/10.3726/med.2021.01.79.

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Saints are no strangers to Prof. Odgen who has already published a critical analysis of Wace s hagiography (2013), and a study of the representation of Saint Eufrosine in the genre of saints lives (2003). Here, she provides us with a most accessible and useful Old French edition with facing English translation of a poem about this transgender saint.

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12

Lahoucine, Aguinou. "La Création Et La Vénération Des Saints Au Maroc." European Scientific Journal, ESJ 14, no. 8 (2018): 149. http://dx.doi.org/10.19044/esj.2018.v14n8p149.

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This article, which is part of social and religious relations, tries to study the sainthood and the cult of saints in Morocco. In order to achieve the objective of this work, we adopt an empirical method, which is based essentially on documentary research. To analyze the cult of saints in Morocco, this article presents, at first, the definitions of the words " sainthood " and " saint ". Then, the different appellations used byMoroccan people to designate a saint, and the types of existing saints in the Kingdom. Finally, the reasons for which these saints are created and venerated.

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13

Niećko-Bukowska, Bożena. "ŚWIĘTA, ŚWIĘTY – CHARAKTERYSTYKA PORÓWNAWCZA OBRAZÓW SKOJARZENIOWYCH." Acta Neophilologica 1, no. XX (2018): 5–16. http://dx.doi.org/10.31648/an.2681.

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This article focuses on comparative characteristics of associative images of female and male saints. The study was aimed to reconstruct and compare associative representations. The respondents were 80 students of Adam Mickiewicz University in Poznań. The methods used in the study included a “but-test” (X is A, but…) and a free association test. The data collected (received from respondents) for a saint-woman demonstrate that she is frequently attributed with features such as e.g., humble, merciful, virtuous/chaste, while a saint-man is typically presented as: strong, principal, adamant. The im

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14

Cassagnes-Brouquet, Sophie, and Michelle Bastard-Fournié. "Le Saint des Saints : le Trésor de Saint-Sernin de Toulouse." Cahiers de Fanjeaux 53, no. 1 (2018): 205–64. http://dx.doi.org/10.3406/cafan.2018.2287.

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15

Malinowski, Witold. "Twins Cosmas and Damian – Patron Saints of Doctors." Women Health Care and Issues 5, no. 1 (2022): 01–08. http://dx.doi.org/10.31579/2642-9756/095.

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Saint Luke is the one commonly believed to be a patron saint of physicians. The less known are Cosmas and Damian, the only twin physicians to have been declared saints in the Catholic Church. In Poland, we have been recently observing a growing interest in these saint twins. This is mainly associated with a return to the tradition of the Apothecary Feast, celebrated on September 26, the day of Cosmas’ and Damian’s martyr death.

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16

Pavlovic, Dragana. "Le culte et l’iconographie des deux st. Andre de Crete." Zbornik radova Vizantoloskog instituta, no. 49 (2012): 213–41. http://dx.doi.org/10.2298/zrvi1249213p.

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This paper discusses the cult and iconography on frescoes of two St. Andrews developed within the Byzantine world, one being an archbishop of Crete and the other, his homonym, a saint from the same island, known as Saint Andrew ?in Crisi?. Those researches proved that both homonym saints were venerated not only through the entire medieval period but moreover, their cults developed equally, however St. Andrew, the archbishop of Crete, was more prominent figure than his homonym. Nevertheless, the same epithet and name brings to confusion in their later identification. After a thorough examinatio

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17

Dillon, Gavin. "Aspects of the Life of Colmán of Lynn." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2010 (January 1, 2010): 59–63. http://dx.doi.org/10.33178/boolean.2010.13.

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Hagiography is narrative material relating to the saints. This may take various forms, including poetry and prose tales, but most often it consists of the written Life of a saint. From the outset it is to be kept in mind that a ‘Life’ of a saint does not necessarily equate to a biography, though it may contain biographical information. Rather, it is useful to view hagiography as containing as much, if not more, information about those who composed it than it does about its subject saint. Saints’ Lives provide a useful window into concerns and issues important to the communities in which, or fo

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18

Treffort, Cécile. "De Radegonde à Audéarde : les premières fondations monastiques féminines d’Aquitaine du Nord (VIe-début du XIe siècle)." Annales du Midi : revue archéologique, historique et philologique de la France méridionale 133, no. 315 (2021): 485–507. http://dx.doi.org/10.3406/anami.2021.9099.

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A few decades after the work of Jean Verdon and Élisabeth Magnou-Nortier, this article intends to revisit the sources available to study the female religious communities of Aquitaine (mainly located in the north) prior to the 11th century. In all, a dozen textual files composed of diplomatic acts, authentic, interpolated or false, historical or legendary accounts, and various mentions, contemporary or late, are critically re-read. Among the best documented establishments, we note, besides the exceptional case of the powerful abbey Sainte-Croix de Poitiers, of Merovingian foundation, various ep

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19

Vallet, Odon. "Le sain et le saint." Mots 26, no. 1 (1991): 107–8. http://dx.doi.org/10.3406/mots.1991.1598.

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20

Danilov, Andrei Aleksandrovich. "Judicial practices of the Eastern Christian saints in the beginning of the IV – middle of the V centuries." Genesis: исторические исследования, no. 5 (May 2021): 140–50. http://dx.doi.org/10.25136/2409-868x.2021.5.35718.

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This article is dedicated to the study of activity of the saints in the area of justice during the Late Antiquity, and is structured upon the examination of theirs hagiographical works. The period of Late Antiquity, with its peculiar attitude towards the questions of crime and punishment and their social meaning is virtually out of the field of regards of modern historians. This article places emphasis no so much on the legal issues as on the social aspects of the practice of saints. The object of this research is the phenomenon of the saint, which emerged on the East of the Late Roman in the

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21

Spenciner, David B., and Theodore Dziemianowicz. "Survey of the Early (pre-1000 AD) Use of Christian Saints’ Names and Images on European Coins." KOINON: The International Journal of Classical Numismatic Studies 6 (December 14, 2023): 155–69. http://dx.doi.org/10.32028/k.v6i.2348.

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While the very earliest appearance of a Christian Saint has been well described as Saint Michael replacing winged Liberty on gold Tremisses of Lombardy in the late 7th and early 8th Century, other saints also appeared in multiple places across Europe very soon thereafter. The study goal was to identify and categorize this very early use of Christian saint’s names and images on European coins. In total, 19 numismatic books representing ten geographic regions were analyzed and the appearance of saints, either in the inscription or as a portrait, was noted. A total of 157 coin types mentioning 19

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22

Tourneau, Dominique. "La dimension canonique de la figure de Docteur de l’Église. À propos d’un éventuel doctorat pour saint Césaire d’Arles." Prawo Kanoniczne 63, no. 1 (2020): 165–98. http://dx.doi.org/10.21697/pk.2020.63.1.08.

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   La tendance actuelle semble être de ne plus nommer de Docteur trop éloigné dans le temps des réalités présentes. La Congrégation pour les causes des saints a, en effet, décidé « d’éviter de rechercher les candidats parmi les saints des époques passées, sans exclure pour autant ceux qui le mériteraient vraiment ». Mais ce n’est pas un critère intangible, la norme le précise elle-même. Une confirmation officielle provient de la nomination de sainte Hiledegarde de Bingen (1098-1179) et de saint Jean d’Avila (1499-1569) par le pape Benoît XVI, le 7 octobre 2012. Le critère de

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23

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 Sain

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24

Dahan, Michel. "Saint Zotique de Montréal : itinéraire d’une dévotion ultramontaine (1845-2005)." Articles 83, no. 1-2 (2017): 43–60. http://dx.doi.org/10.7202/1040857ar.

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Cet article cherche à retracer l’itinéraire d’une dévotion aujourd’hui complètement oubliée. De 1845 à 2005, de nombreux catholiques montréalais vénérèrent dans la cathédrale de leur ville les reliques de saint Zotique. Les ossements de ce mystérieux saint provenaient des catacombes de Rome. Encouragée par le clergé, la dévotion à saint Zotique ne demeura pas restreinte au domaine des dévotions publiques mais fut également adoptée comme partie intégrante de l’univers dévotionnel privé de nombreux fidèles. En considérant le cas particulier de saint Zotique, cet article cherche à mettre en lumiè

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25

Zepa, Ieva. "Maģiskās glābšanas stāsti par svētās Agatas brīnumiem Stirnienes draudzē." Aktuālās problēmas literatūras un kultūras pētniecībā rakstu krājums, no. 29 (February 22, 2024): 142–60. http://dx.doi.org/10.37384/aplkp.2024.29.142.

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In a small north-western Latgale community, Stirniene parish of St. Lawrence, personal experience narratives that highlight folk Christianity have been documented during the late 20th century and the beginning of the 21st century. In these narratives, supernatural aid and miraculous salvation in crucial situations are frequently occurring motifs. The cult of saints has a significant role in Latgalian folk Christianity, and these narratives reveal the deep roots of one of the most popular cults of saints – the worship of Saint Agatha in Stirniene parish. Saint Agatha is the patron saint for fir

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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 des

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27

Raviez, François. "Sainte-Beuve lecteur de Saint-Simon." Cahiers Saint Simon 48, no. 1 (2020): 15–26. http://dx.doi.org/10.3406/simon.2020.1955.

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28

Zakirova, I. G., and I. I. Fazlutdinov. "Legendary tales about saints in Tatar folklore." Philology and Culture, no. 4 (December 29, 2023): 132–40. http://dx.doi.org/10.26907/2782-4756-2023-74-4-132-140.

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The relevance of the research topic is the cultural and social need to comprehend one of the Tatar history and culture key phenomena in terms of holiness and subjects, reflecting the image of “the saint”, the tasks of restoring the people’s spiritual values, the most important ones for the moral education of modern society, as well as the need to replenish knowledge about the specific features of folk spirituality and folk beliefs. The object of the study is Tatar legendary tales about saints. The subject of the study is the image of a saint and motifs about saints in Tatar legendary tales. Th

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29

Bernier, François, and Serge Occhietti. "Nouvelle séquence glaciaire antérieure aux Sédiments de Saint-Pierre, Sainte-Anne-de-la-Perade, Québec." Géographie physique et Quaternaire 45, no. 1 (2007): 101–10. http://dx.doi.org/10.7202/032849ar.

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RÉSUMÉ Trois nouvelles unités, d'origine glaciaire et glaciolacustre, antérieures aux Sédiments de Saint-Pierre, sont définies sur la rive nord du Saint-Laurent, entre Sainte-Anne-de-la-Pérade et Grondines. Le Till de Portneuf repose entre le substratum ordovicien et sous des varves de déglaciation ou Varves de Deschambault, qui représentent une sédimentation d'au moins 1000 ans. Le Till de Portneuf est un till de fond dont la matrice est sableuse ou silto-argileuse et contient de 2 % à 30 % de carbonates. Les indices d'écoulement glaciaire indiquent un mouvement NNW-SSE. L'âge du Till de Port

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Grzywaczewski, Joseph. "L’action commune de la Sainte Trinité ad extra s L’action commune de la Sainte Trinité ad extra d’après Didyme d’Alexandrie." Studia Theologica Varsaviensia 54, no. 2 (2017): 209. http://dx.doi.org/10.21697/stv.2016.54.2.10.

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Nous avons présenté les points principaux de l’enseignement de Didyme d’Alexandrie sur l’opération commune de la Sainte Trinité ad extra. Puisque le traité de cet auteur De Trinitate ne s’est pas conservé qu’en fragments, nous avons pris comme base son traité De Spiritu Sancto bien conservé, mais uniquement en traduction latine de Jérôme. Didyme a publié ce livre dans le contexte des controverses avec les tropiques, qui niaient la divinité de l’Esprit Saint. Ils voulaient le ranger parmi les créatures. Saint Athanase, informé sur les tropiques par Sérapion, évêque de Thmuis, a écrit quatre let

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31

Zivkovic, Milos. "St. Nikephoros of Antioch - a nominal warrior saint. A note on the interplay of onomastics and iconography in Eastern Christian art." Zograf, no. 47 (2023): 17–41. https://doi.org/10.2298/zog2347017z.

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The paper explores the cult and iconography of St. Nikephoros, focusing on his representations as a soldier. Such representations, previously unnoticed in studies on the iconography of warrior saints in Eastern Christian art, have survived on several Byzantine seals and in post-Byzantine painting. It also draws attention to examples that feature this saint with warrior saints shown in patrician clothing. The hagiographic sources on St. Nikephoros offer no grounds for including this early Christian martyr in the military saint category. This was probably the result of a visual interpretation of

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32

Sanders, Theresa. "Seeking a Minor Sun: Saints after the Death of God." Horizons 22, no. 2 (1995): 183–97. http://dx.doi.org/10.1017/s0360966900029339.

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AbstractTheology lives in the days of the frost. Postmodern philosophers question the very possbility of God-language. In response, Edith Wyschogrod's Saints and Postmodernism attempts to develop an ethics grounded in lives of saints. Her definition of “saint” as one devoted to the alleviation of pain is problematic; moreover, her definition does not in fact grow out of hagiography. Rather, it reduces saints' lives to didactic tales. Still, Wyschogrod points toward a more adequate description of the saint as one who sees the being of others as constituted by a lack. An emphasis on otherness is

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33

Gebreegziabher, Zewdie, та Abba Petros Solomon. "Textual Value of an Ethiopic Woman Hagiography: Gädlä St. Fəqərtä Krəstos". International Journal of Social Science Research and Review 6, № 5 (2023): 798–812. http://dx.doi.org/10.47814/ijssrr.v6i5.1417.

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The hagiography of St. FƏqƏrtä KrƏstos is a 17th c. manuscript and as a local Saint hagiography, it was written in the Ethiopian manuscript tradition by an Ethiopian scribe. The hagiography of saints in Ethiopia is a main literary genre that has invaluable evidences about the saints’ period in a unique form. It provides information about the major events that had taken place relating to the life, works, miracles and the various spiritual struggles of men and women saints. In addition to that it also describes about the bishops, the political situation, the Kings, the name of several places of

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34

Ryan, Liam D. "Hip to Be Square: Moral Saints Revisited." Ethics, Politics & Society 6, no. 1 (2023): 1–25. http://dx.doi.org/10.21814/eps.6.1.5235.

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I defend the continuing importance, and attraction of, moral saints. The objective of this paper is twofold; firstly, to critique Wolf’s definition of sainthood, and secondly, to argue against her view that one should not desire to be a moral saint, nor emulate them. In section 1, I argue that moral saints are highly complex moral agents, and that Wolf’s definition does not capture this complexity. My second argument is that Wolf’s account that there are two kinds of saints, loving and rational, leads to a tension. Either: (1) the distinction between loving and rational saints is justifiable;

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Charkiewicz, Jarosław. "Kult świętych w Prawosławiu." Elpis 12 (2010): 109–59. http://dx.doi.org/10.15290/elpis.2010.12.09.

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The article begins from explaining two key terms for the theme: the holiness and the the concept of theosis. In the first and second paragraph author makes general remarks on what is the sanctity of God and sanctity of the Church. Only after that it is explained what was the meaning of the word “saint” used in the Old Testament and similarities and differences of the meaning of this term in the New Testament. The Church teaching of sanctity was précised in VII–VIII centuries only, when St. John Damascenes explained the differences between of worshiping God and venerating the saints. The author

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Wang, Leilei. "New Changes in the Traditional Image of the Saints in European Literature in the 20th Century." Journal of Education, Humanities and Social Sciences 12 (April 19, 2023): 71–77. http://dx.doi.org/10.54097/ehss.v12i.7601.

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Because of the profound influence of religion, especially Christianity, on the development of European literature, the saint has always been an important figure in traditional literary works. European literature has gone through different stages of development, and the image and status of the saint in literature are constantly undergoing new changes. As European society entered the 20th century, a number of social and intellectual changes took place, which also led to many new changes in literature. This paper focuses on new changes resulting from the deconstruction and reconstruction of the i

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Macheta, Kazimierz. "Pneumatologiczny wymiar sakramentalogii św. Ambrożego." Vox Patrum 12 (August 23, 1987): 261–82. http://dx.doi.org/10.31743/vp.10549.

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Blair, Kristen. "Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics." Religions 12, no. 11 (2021): 948. http://dx.doi.org/10.3390/rel12110948.

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The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the

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Pałęcki, Waldemar. "Liturgiczny kult Pięciu Braci Męczenników w tradycji kamedułów polskich po soborze trydenckim." Teologiczne Studia Siedleckie XII (2015) 12, no. 2015 (2021): 223–40. https://doi.org/10.5281/zenodo.5551005.

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<strong>The liturgical cult of Five Martyred Brothers in tradition of Polish camaldolese after the council of Trent</strong> From the beginning of christianity the saints occupy a very important place in liturgy. Initially the cult had a local character and was concentrated around the saints’ graves. From the 4<sup>th</sup>  century we can notice the increase and the meaning of the cult of saints. In many cases it had a common character. After the council of Trent the liturgical cult of saints was given a new impulse. In Poland the cult of saint Five Martyred Brothers, spiritual son

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Ferland, Pierre, and Serge Occhietti. "L’Argile de La Pérade : nouvelle unité marine antérieure au Wisconsinien supérieur, vallée du Saint-Laurent, Québec." Géographie physique et Quaternaire 44, no. 2 (2007): 159–72. http://dx.doi.org/10.7202/032815ar.

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RÉSUMÉ L'Argile de La Pérade témoigne d'un nouvel épisode marin dans la vallée du Saint-Laurent, antérieur à l'Interstade de Saint-Pierre. Le nom de Mer de Cartier est formellement proposé pour désigner cette transgression marine. La nouvelle unité marine a été identifiée sur deux ensembles de sites, au nord et au sud du Saint-Laurent. À Sainte-Anne-de-la-Pérade, l'argile contient une faune variée: des spicules de Démosponges de la famille des Stellettidae; des foraminifères benthiques (Elphidium clavatum Cushman et Elphidium incertum (Williamson); des ostracodes marins (entre autres, Sarsicyt

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Ferrari, Stella. "Esperimenti urbani: insediamenti e spazi alle origini dei monasteri femminili." Fenestella. Dentro l'arte medievale / Inside Medieval Art 3 (December 30, 2022): 143–68. http://dx.doi.org/10.54103/fenestella/18840.

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The paper deals with the development and settlement of female monasteries in the urban contexts of the early Middle Ages. Through a preliminary focus on the community founded by saint Cesarius in Arles during the 6th century, the article aims to identify some elements recognizable in this context and to investigate them in other towns. Important aspects like the liturgical organization of different oratoria, the placement of the burial church for the female community, and the role in the promotion of saints’ cult during the high Middle Ages represent an interesting possibility of comparison, i

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Tschacher, Torsten. "From Local Practice to Transnational Network — Saints, Shrines and Sufis among Tamil Muslims in Singapore." Asian Journal of Social Science 34, no. 2 (2006): 225–42. http://dx.doi.org/10.1163/156853106777371201.

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AbstractPractices of saint-veneration among Muslims are often perceived as thoroughly localized traditions, which cannot be transplanted to other localities. For this reason, much of the scholarship on the diasporic Muslim communities has assumed that practices of saint-veneration would decline in the Diaspora. Yet, most of this scholarship focused on the relatively young Muslim communities in Western countries. This paper aims to assess this theory by investigating saint-veneration among Tamil Muslims in Singapore, who have been a part of Singaporean Muslim society since the early nineteenth

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Davie, May. "Saint Georges et la recomposition symbolique de Beyrouth (IVe-XVe siècle)." Chronos 40 (January 6, 2020): 7–30. http://dx.doi.org/10.31377/chr.v40i.636.

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Saint Georges est la figure sacrée qui a contribué à façonner le visage historique de Beyrouth depuis le XIVe siècle. La ville n’a cependant pas toujours été consacrée à ce saint. Au haut Moyen âge, une autre logique votive s’exprimait sur le territoire beyrouthin, centrée sur la figure du Sauveur, les saints militaires et leurs sites étant confinés à la lisière du territoire urbain. Cette contribution vise à réfléchir sur les circonstances qui auraient entraîné l’entrée en ville d’un saint militaire. Elle cherche à établir l’impact de ce dernier tant au plan symbolique que concret sur les rep

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Holomidova, Mariia Khrystyiana. "The role and place of the magazine "Missionary" in the founding of the secular order of St. Basil the Great in the UGCC." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 174–88. http://dx.doi.org/10.52761/2522-1558.2019.14.17.

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The article is intended to acquaint a reader with that important role and place of the Basilian periodical Misionar which it played in the foundation of the Lay Order of Saint Basil the Great in the Ukrainian Greek-Catholic Church by the Righteous Metropolitan Andrey Sheptytsky. The article investigates the initial period of the foundation of the Lay Order of Saint Basil the Great, which was covered in the pages of the periodical Misionar in 1897-1898. The Lay Order of Saint Basil the Great, the earliest name of which is the Brotherhood of Law of Saint Basil the Great, was founded at the Ukrai

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Claudel, Paul. "Saint Nicolas/Saint Nicholas." Chesterton Review 45, no. 3 (2019): 308–11. http://dx.doi.org/10.5840/chesterton2019453/461.

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Louit, Stéphane. "Saint-Denis (Seine-Saint-Denis). Square Saint-Remy." Archéologie médiévale, no. 42 (December 1, 2012): 343–44. http://dx.doi.org/10.4000/archeomed.11186.

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Torpy, Janet M. "Saint Jerome With Saint Paula and Saint Eustochium." JAMA 296, no. 17 (2006): 2064. http://dx.doi.org/10.1001/jama.296.17.2064.

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Stankova, Radoslava. "The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century." Slovene 2, no. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2012.2.1.4.

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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.

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49

Stankova, Radoslava. "The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century." Slovene 2, no. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2013.2.1.4.

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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.

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50

Stankova, Radoslava. "The Topoi Depicting the Ruler-Saint and the Warrior-Saint in the South-Slavic Literature of the 13th Century." Slovene 2, no. 1 (2013): 123–40. http://dx.doi.org/10.31168/2305-6754.2013.2.1.4-1.

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This article discusses one aspect of the depiction of rulers’ sainthood in early Serbian and Old Bulgarian literature: the saints’ martial feats, which are most often displayed as victories over other religions through the power of Christ’s weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle.

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