Littérature scientifique sur le sujet « Monastero Formation »

Architectures of submarine fans and turbidite systems are endowed by a high grade of complexity, inherited by the large variability of depositional flows characterising them. This complexity is reflected upon the superimposition of depositional elements (e.g., channels, levées, splays, etc.) giving rise to contrasting sedimentary facies and geometries at different scales. Thus, the understanding and prediction of their heterogeneity over space is essential to obtain reliable depositional models, which can be applied in the field of natural resources exploration. Despite heterogeneities of facies and architectures in turbidite deposits are largely studied, several questions regarding evolutionary controls still remain open due to the intricate interplay between autocyclic and allocyclic factors and the lack of roboust chronostratigraphic (i.e., time-related) constraints to be applied to turbidite systems evolution. This doctoral work focuses on two turbidite units, different for facies, architectures, age, and depositional setting. The work pursues the goal of complementing sedimentological data (collected with cm-scale resolution) with bio-chronostratigraphic data (both novel and collected from the literature) in order to provide a trustworthy estimation of the geological time in turbidite systems depositional models. In the first two chapters an overview on sediment gravity flows and their evolutionary models is provided, emphasising classical facies and depositional geometries. In chapter three, the sedimentary architecture and the controls on the evolution of a channel-levée complex from the Tachrift Turbidite System (Upper Miocene, Melloulou Fm., TazaGuercif Basin, NE Morocco) is addressed. The studied complex is spectacularly well exposed and then suitable for detailed sedimentological logging with cm-scale resolution. Results show a tripartite stratigraphic organisation of the complex, including: (i) a lowermost mud-prone interval with relatively small (a few hundred of metres across and metre-thick) and vertically stacked channels fills, (ii) a middle interval (ca. 4 m-thick and >1 km-wide) made of dominantly amalgamated sandstones with eastward-directed lateral accretion packages (LAPs), and (iii) an uppermost interval made of vertically aggraded channel fills with variously directed LAPs and well-developed levées. This organisation suggests that, after a relatively short phase of inception (lowermost interval), the channel underwent a prolonged lateral migration, prior to become aggradational (uppermost interval). Proportions of turbidite vs. hemipelagic deposits suggest that the migrational and aggradational phases straddle a lapse of reduced turbidite input to the studied section of the slope. It is suggested that the observed architectural style turnaround reflects the feedback of channel morphodynamics, sediment input, and along-dip channel depth profile. In chapter four, the Rupelian Monastero Fm. turbidite system (Tertiary Piedmont Basin, NW Italy) is addressed. This 1100 m-thick turbidite system was deposited adjacent to a coeval and heteropic fan delta system (i.e., the Savignone Conglomerates), upon a south-eastward dipping clastic ramp, and consists of an apparently monotonous succession of thin-bedded sandstone-mudstone couplets intercalated by erosive-based amalgamated bedsets made of sandstones and conglomerates. The unit was studied along the best exposed and most continuous section (Val di Grue-San Gaudenzio section) by cm-scale resolution sedimentological logging. Thesedimentological data were subsequently complemented with bio-magnetostratigraphic data (novel and from the literature) to refine the depositional model. In addition, seismic lines interpretation (in professional partnership with Eni S.p.A.) was used to constrain the Monastero Fm. depositional setting in the host basin. Results provide information about facies and architecture of the Monastero Fm. and insights for analogue systems: (i) the investigated stratigraphy is dominated for the 60% of section thickness by a muddy heterolithic background (with a density of 3 beds/m on average) alternated with conglomeratic channel fills and sandy lobes, (ii) the 65% of the studied section is composed of sedimentary bed repetitions interpreted as hyperpycnites, (iii) these repetitions cohexist with ‘classical’ turbidite facies indicating that the latter may represent the transformation of the former, (iv) bio-magnetostratigraphic data suggest an average accumulation rate of 400 m/Ma for the Monastero Fm., with an estimated return period of sedimentary gravity flows lower than a few thousand years, (v) seismic interpretations confirm the confined nature of the Monastero Fm. turbidite system. In conclusion, the new results of this doctoral work suggest that the use of magneto-biochronology can provide useful constraints for depositional age models, thus contributing to enhance our understanding of the time-scale and control factors of changes in sediment delivery to deep-water.

Thesis advisor: John F. Baldovin<br>The Liturgical Movement of the twentieth century had a great impact on the liturgical life of much of Western Christianity, particularly Roman Catholicism and mainline Protestantism. Many of the early pioneers of this movement drew inspiration for their efforts from the liturgical forms and theology of the Christian East, primarily from late antiquity (i.e. third to eighth centuries). The question is, “Were the Eastern Christian Churches that trace much of their liturgical expression to this period themselves affected by this movement?” At first glance, the answer might appear to be negative. However, this dissertation aims to show that the Liturgical Movement did have an influence in some quarters of the Eastern Christian Church. In particular, it analyzes one community’s attempt to adapt the scholarship and principles of the movement to Eastern Christian worship, specifically focusing on the liturgical reform efforts of New Skete Monastery, a community of Eastern Orthodox monastics located in upstate New York. The dissertation begins with a discussion of the meaning of reform and an historical overview of the scholarship and principles of the Liturgical Movement in both the Christian West and East, focusing primarily on those aspects that will become relevant to the future liturgical reform efforts of New Skete. It then introduces the communities of New Skete, including a brief history of the communities, how they understand liturgy and the place it has in their lives, how they understand liturgical reform, why they think such reform is necessary, their principles of reform, and how they understand the authority for their reform. The bulk of the dissertation chronicles the liturgical reform efforts of the community over their fifty-year history for the communal services of the monastery and analyzes them in detail. Since the study of liturgy is not just textual, this dissertation also includes a presentation and cursory analysis of the architecture of the worship space and its iconic program, the calendar of saints, the music of the service, and other performative aspects of the celebration. The work concludes with a summary of the reception of their efforts gathered from an interview project that explored their liturgical life<br>Thesis (PhD) — Boston College, 2017<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

This chapter examines Mustafa Kemal Atatürk's military education. In January 1896, upon graduating from the military preparatory school in Salonica, Mustafa Kemal enrolled in the military high school in Monastir, then the capital of the Ottoman province of the same name. In 1899, at age eighteen, Mustafa Kemal graduated from this high school with flying colors. Mustafa Kemal then moved to Istanbul, where he enrolled in one of the most prestigious schools in the empire, the Royal Military Academy. Once there, he worked relentlessly to gain admission to the Staff Officer College—a highly competitive elite institution widely regarded as the pinnacle of military education in the empire. In 1902, he graduated from the academy and entered the college for two more years of special education. In 1905, he joined the army as a staff officer captain. Ultimately, Mustafa Kemal's studies at the Royal Military Academy exposed him to a radically new set of ideas.

This edited volume with 16 original contributions is devoted to early, 10th–13th-century Buddhist monuments of historical Western Tibet. The results are, on the one hand, based on in-depth interdisciplinary field studies in Ladakh, Spiti, Kinnaur, Tsamda und Purang (today partly on Chinese, partly on Indian territory), on the other hand on the critical edition and analysis of hitherto unknown or inaccessible historiographical texts, among others of works by Guge Paṇḍita Drakpa Gyaltsen (1415–1486/98), which are dedicated partly to the foundation phase of the West Tibetan kingdom and the royal monk Yeshe Ö (947–1019), the leading religio-political figure in Western Tibet in the 10th/11th century. Preceded by an outline of macro-historical developments in Western Tibet from the 7th to the 15th century, the studies focus on the archaeology, architecture, art history and foundation phase of the monastery of Nyarma (10th century) (Ladakh), in addition on stelae in Purang and Tsamda dating to the 9th and 10th centuries, newly discovered murals at Tabo monastery in Spiti, illuminated Prajñāpāramitā MSS from Tabo and Pooh (in Upper Kinnaur), as well as wall-paintings and accompanying inscriptions in the Zhag cave temple (Tsamda) from the 13th century. This volume contributes significantly to the wider and deeper understanding of the religious, cultural, political and social developments of the entire West Tibetan language area, in particular during the formative phases of the West Tibetan kingdom from the 10th to the 13th centuries.

Abstract This book asks how early Christian monastic writers conceived of, represented, and experienced spiritual direction, and its central argument is that they did so medically. Late antique monastic formation took place through asymmetrical relationships of governance and submission worked out in confession, discipline, and advice. This study situates those practices against the cultural and intellectual world of the late antique Mediterranean. In conversation with a biopsychosocial model of health and Urie Bronfenbrenner’s “bioecological” model of development, the first chapter explores the logic of Galenic medicine (2nd c.): the goal of good health, a widely ranging theory of human nature, diagnostic strategies, and therapeutic techniques. The next four chapters show how this logic operates in Evagrius Ponticus’ (4th c.) interpretation of dream imagery and demonic attack, in John Cassian’s (5th c.) analysis of wet dreams, in Cassian’s nosology of vices, and in John Climacus’ (7th c.) demonic pathologies of passions. The second half of the book engages Paul Ricoeur’s theory of metaphor to show that spiritual directors claim trust and obedience by cultivating expertise along medical lines. This begins with a study of self-representation and popular perceptions of physicians as experts over human bodies and souls, which is then applied to Basil of Caesarea’s (4th c.) advice on when and whether ascetic Christians should seek medical assistance, to Cassian’s tales of spiritual direction in Egyptian monasticism and the Apostle Paul’s therapeutic hierarchy, and to John Climacus’ multiple metaphors of spiritual direction in a monastery reconceived as clinic.

Las Jornadas de Automática (JA) son el evento más importante del Comité Español de Automática (CEA), entidad científico-técnica con más de cincuenta años de vida y destinada a la difusión e implantación de la Automática en la sociedad. Este año se celebra la cuadragésima tercera edición de las JA, que constituyen el punto de encuentro de la comunidad de Automática de nuestro país. La presente edición permitirá dar visibilidad a los nuevos retos y resultados del ámbito, y su uso en un gran número de aplicaciones, entre otras, las energías renovables, la bioingeniería o la robótica asistencial. Además de la componente científica, que se ve reflejada en este libro de actas, las JA son un punto de encuentro de las diferentes generaciones de profesores, investigadores y profesionales, incluyendo la componente social que es de vital importancia. Esta edición 2022 de las JA se celebra en Logroño, capital de La Rioja, región mundialmente conocida por la calidad de sus vinos de Denominación de Origen y que ha asumido el desafío de poder ganar competitividad a través de la transformación verde y digital. Pero también por ser la cuna del castellano e impulsar el Valle de la Lengua con la ayuda de las nuevas tecnologías, entre ellas la Automática Inteligente. Los organizadores de estas JA, pertenecientes al Área de Ingeniería de Sistemas y Automática del Departamento de Ingeniería Eléctrica de la Universidad de La Rioja (UR), constituyen un pilar fundamental en el apoyo a la región para el estudio, implementación y difusión de estos retos. Esta edición, la primera en formato íntegramente presencial después de la pandemia de la covid-19, cuenta con más de 200 asistentes y se celebra a caballo entre el Edificio Politécnico de la Escuela Técnica Superior de Ingeniería Industrial y el Monasterio de Yuso situado en San Millán de la Cogolla, dos marcos excepcionales para la realización de las JA. Como parte del programa científico, dos sesiones plenarias harán hincapié, respectivamente, sobre soluciones de control para afrontar los nuevos retos energéticos, y sobre la calidad de los datos para una inteligencia artificial (IA) imparcial y confiable. También, dos mesas redondas debatirán aplicaciones de la IA y la implantación de la tecnología digital en la actividad profesional. Adicionalmente, destacaremos dos clases magistrales alineadas con tecnología de última generación que serán impartidas por profesionales de la empresa. Las JA también van a albergar dos competiciones: CEABOT, con robots humanoides, y el Concurso de Ingeniería de Control, enfocado a UAVs. A todas estas actividades hay que añadir las reuniones de los grupos temáticos de CEA, las exhibiciones de pósteres con las comunicaciones presentadas a las JA y los expositores de las empresas. Por último, durante el evento se va a proceder a la entrega del “Premio Nacional de Automática” (edición 2022) y del “Premio CEA al Talento Femenino en Automática”, patrocinado por el Gobierno de La Rioja (en su primera edición), además de diversos galardones enmarcados dentro de las actividades de los grupos temáticos de CEA. Las actas de las XLIII Jornadas de Automática están formadas por un total de 143 comunicaciones, organizadas en torno a los nueve Grupos Temáticos y a las dos Líneas Estratégicas de CEA. Los trabajos seleccionados han sido sometidos a un proceso de revisión por pares.

“ROSE THORN”: ABOUT THE “SOUL WOUNDED BY LOVE”, OR THE MYSTICAL EXPERIENCE OF THERESA OF JESUS (FILM VISION BY RAY LORIGÁ) The article concerns the film by Ray Loriga Teresa el Cuerpo de Cristo (Theresa, The Body of Christ, 2007) showing the formation of the spiritual formation of Teresa of Jesus in connection with the cultural and historical context of the 16th century Spain. The author analyzes the director`s efforts to illustrate the mystical experience of Theresa during the period from November 2, 1535 (i.e. her entry into the monastery of the Incarnation in Avila) until August 24, 1562 (i.e. the inauguration of the activity of the first Reformed Carmel in the monastery of St. Joseph). According to the author, Ray Loriga’s intention was to present the simple story of Teresa’s stay in the monastery of the Incarnation in Avila, presented in accordance with her spiritual autobiography - The Book of My Life - through the prism of her inner experience illustrated in the Inner Fortress/The Interior Castle, in which she described her spirituality as a path through seven “chambers of the fortress”. The author focuses on the analysis of the ways in which Loriga visualizes Theresa’s radical mysticism, such as the use of a visual key (the leitmotif of a red dress signaling the experience of mystical graces) and the motif of a swinging door (referring to the metaphor of apartments as stages in the union of the soul with God), visions of revelations Christ in his bodily reality, and iconographic compositions of vision scenes (meetings with Christ or mystical wounding). According to the author and the interpretation of a renowned Hispanist, Joseph Perez, the portrait of Theresa of Jesus created by Ray Loriga, may be inspiring, as it shows a woman who challenges the times in which she lives.

How do religious imaginings and practices reconstitute the environment and situate communities in the surrounding space? What can religious institutions tell us about the historical interplays among myths, societal formations, and terrains of the earth? This chapter inquires these questions with a case study from preindustrial Japan. The Buddhist monastery of Kôyasan in the mountains of Kii province in western Japan enjoyed historical prominence both on political and spiritual terms. In the late medieval era (14th to 16th centuries), it presided as a landholding overlord and ruled large estates in the plains below. As a site of popular devotion, it developed in the early modern era (or Tokugawa, ca. 1600-1867) a transregional network of worshippers who sought its ritual services that promised salvation in the afterlife. What, then, propelled Kôyasan to its historical prominence? By contextualizing clerical practices with the mythical landscape of the monastery, the chapter uncovers how Kôyasan's success was undergirded by the ritual reconstitution of the land and soil.

The paper examines the ‘tsar theme’ of “The Clean Monday” story and reconstructs Bunin’s creative concept. In the finale of the story, where Grand Duchess Elizaveta Fyodorovna appears, Ivan Bunin reproduces the episode verbatim from his diary with the date preserved: he came to the Marfo-Mariinsky monastery on December 30, 1914. In December 1914 the book “1914” was published with two poems by Ivan Bunin in a benefit of the Grand Duchess’ committee. The publication of the poem “The Day of Wrath” in the newspaper “Great War” on December 20–21, 1914, another publication under the patronage of the Grand Duchess, is then introduced in the paper. This coincidence leads to the analysis of the history of links between the Grand Duchess and the writer. Grand Duchess Elizaveta Fyodorovna was the wife of the Moscow governor-general Grand Duke Sergey Alexandrovich, who was appointed to Moscow by his brother Emperor Alexander III (his monument was located next to the house of the heroine of the story). The Grand Ducal couple played an important role in the formation of the Moscow Art Theater, shared acquaintances with Bunin — Konstantin Stanislavskii, Vladimir Nemirovich-Danchenko, Victor Vasnetsov, Mikhail Nesterov. The tragic death of the Grand Duke in 1905 almost coincides with the death of Bunin’s son. The tragedy of the Grand Duchess, it is argued, was an influence on the heroine of the story, who wants to experience the feeling of love and loss of her lover, before following her to the Marfo-Mariinsky monastery, thereby committing a crime against the hero. Her demonic image of Pushkin’s Shamakhan Tsarina kind, destroying the Kingdom, is opposed by the image of the Grand Duchess Elizaveta Fyodorovna, who embodied Pushkin’s Tsarina Swan — a symbol of the coming resurrection of Russia.

The material for the article is the 18th century manuscript of the Divine Service of Thanksgiving… The authors discovered it in the Chequevo village of the Onega district in the Arkhangelsk region. The manuscript was kept near the books marked with Chequeo peasant library seal. The Abbot of the Solovetsky monastery, Archimandrite Ioannikiy, was one of the founders of this library. He was a native of the Polye village, which was part of the Chequevo. So it can be assumed that the manuscript came to the library from the Solovetsky monastery — the spiritual and cultural center of the Russian North. Divine Service of Thanksgiving... is a handwritten copy from the first printed edition of the solemn service, created immediately after the Russian troop’s victory in the Poltava battle in 1709. The author of the text is Archbishop Theophilactus (Lopatinsky). The history of the manuscript reveals the awareness of the Northern peasantry’s involvement in the Russia naval success and in the fate of the Fatherland. As a result of Peter’s the Great reform activities, Arkhangelsk lost its strategic importance for the state development, but the Emperor’s connection with the Northern peasantry formed an important part of the marginal self- consciousness of the Pomors. In the 18th century Patriotic discourse, the wars waged by Russia are assessed as liberating. In the text of the Service, the images of the Russian army, Tsar Peter I and the people are endowed with such characteristics as humility, smallness, infirmity, loyalty to the true faith and trust in the grace of God. The enemy image is based on comparisons with the vanity builders of the Babylon tower, arrogant Goliath, arrogant and fierce Pharaoh, thousands of Assyrian army, the Babylonian king Nebuchadnezzar, the traitor Judas. Researchers characterize the author of the Divine Service of Thanksgiving... as one of the most consistent zealots of Orthodoxy, a hidden opponent of Peter’s Church reforms and a passionate enemy of Protestantism. In the Russia and Sweden state ideology, there is a common trend: the protection and collection of lands around the empire center. The common language of Baroque European culture is typical for Swedish and Russian glorifications of the Northern war time. It involves the use of Parallels with biblical images, the combination game with emblematic signs, and ultimately — the search for the highest meaning of historical events. The presence of an enemy superior in numbers and power is one of the most important conditions for the peoples’ self-consciousness formation. The national power identity basis was not the economic and political might of the state, but it was the idea of protecting the Fatherland, its independence, Fatherland honor and glory. Peter’s Imperial ambitions grow organically from the Moscow kingdom ideology (“Moscow is the third Rome”), where the “goal of world history” was realized (A. Toynbee). In the 18th century Patriotic discourse, the interpretation of the war had a religious character despite the secularization of public consciousness. The Fatherland theme was based on traditional spiritual foundations implemented in the emerging Imperial ideology.

Agapia Monastery – the remarkable Moldavian monastery painted by Nicolae Grigorescu – has a precious heritage of icons, books and documents, liturgical textiles, goldsmithing. Among these, the main place is occupied by the icons painted in the XV-XIX centuries, either in post-Byzantine style, in tempera technique, or in realistic style, in oil technique. Some icons from the XVIII-XIX centuries have been preserved and restored in the Icon Restoration laboratory of the Faculty of Theology in Iaşi. In time, the icons kept in the storage of the Monastery Museum have suffered of degradation caused both by the deficient author’s technique and by the exogenous, biotic and abiotic factors. The wooden supports of some icons were severely degraded by the attack of xylophagous insects, being affected both the mechanical resistance and the appearance of the wood. The numerous galleries immediately below the pictorial layer determined its deformation. The pictorial layer of some icons was degraded mainly due to the errors of the painters’ work technique: very thin and fragile preparation layer or excessive binder, which led to the formation of accentuated early cracks. The appearance of the icons was affected either by the chromatic alteration of the protective varnish, or by the deposits of dust and soot in the atmosphere. The interventions for the conservation of the icons consisted in biociding the painting support and in consolidating the pictorial layer detached from the wooden support. The restoration of the icons aimed at removing the dirt deposits from the painting by physico-chemical means, filling the gaps in the icons and their chromatic integration, with easily reversible materials. After conservation and restoration, the icons returned to the Agapia Monastery for use.