Articoli di riviste: "Sacred heart"

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DALGARNO, SCOTT. "SACRED HEART". Yale Review 100, n. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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DALGARNO, SCOTT. "SACRED HEART". Yale Review 100, n. 2 (3 marzo 2012): 102–3. http://dx.doi.org/10.1111/j.1467-9736.2012.00798.x.

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Shelleda, Leah. "Behind the Sacred Heart". Psychological Perspectives 53, n. 1 (26 febbraio 2010): 122–23. http://dx.doi.org/10.1080/00332920903306692.

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Maddox, Marjorie. "The Sacred Heart of Jesus". Christianity & Literature 46, n. 1 (dicembre 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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Meyer, Birgit. "The Sacred Heart of Jesus". Material Religion 13, n. 2 (3 aprile 2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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Hanus, Deborah. "The Sacred Heart of Matter". Theology Today 57, n. 1 (aprile 2000): 105. http://dx.doi.org/10.1177/004057360005700112.

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Egginton, William. "The Sacred Heart of Dissent". CR: The New Centennial Review 2, n. 3 (2002): 109–38. http://dx.doi.org/10.1353/ncr.2002.0046.

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Hallock, Geoffrey G. "The Sacred Heart Bilobed Flap". Plastic and Reconstructive Surgery 136, n. 2 (agosto 2015): 286e—288e. http://dx.doi.org/10.1097/prs.0000000000001458.

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Ulrickson, Maria Cecilia. "The Sacred Heart of Early Haiti". Catholic Historical Review 106, n. 4 (2020): 595–624. http://dx.doi.org/10.1353/cat.2020.0057.

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Höpfl, Heather. "Sacred Heart: a comment on the heart of management". Culture and Organization 14, n. 3 (settembre 2008): 225–40. http://dx.doi.org/10.1080/14759550802270650.

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Graham, Donald G. "Blessed Newman's Sacred Heart Theology and ‘The Intercommunion of Hearts’". Downside Review 129, n. 457 (ottobre 2011): 14–37. http://dx.doi.org/10.1177/001258061112945703.

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Mocydlarz, Włodzimierz. "Wkład kapłanów zakonnych w kształtowanie się liturgicznego kultu Serca Jezusa". Ruch Biblijny i Liturgiczny 63, n. 3 (30 settembre 2010): 213. http://dx.doi.org/10.21906/rbl.173.

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Contribution by many religious priests (Benedictines, Cistercians, Dominicans, Franciscans and Jesuits) to the devotion of Sacred Heart has improved its theological roots. The article lists priests who conducted the study of Biblical and patristic sources of the cult of Sacred Heart. Their prayer, meditation and contemplation deepened the truth of the Gospel and Tradition. The worship of Sacred Heart is rooted in the Word of God and in it’s Patristic interpretation, but it’s theological development and the intervention of God through Marguerite Marie Alacoque brought to the approval of the cult by the Church.

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Morgan, David. "The Visual Piety of the Sacred Heart". Material Religion 13, n. 2 (3 aprile 2017): 233–36. http://dx.doi.org/10.1080/17432200.2017.1302127.

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Qamariyah, Farihatul. "Religious Existence in the Socio-cultural Communication Context: A Case Study of Ganjuran Temple, Yogyakarta". DINIKA : Academic Journal of Islamic Studies 2, n. 3 (30 dicembre 2017): 331. http://dx.doi.org/10.22515/dinika.v2i3.123.

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This study attempts to describe the symbolic interpretations of Ganjuran temple, the sacred hearth shrine in the context of religious and social construction, with the case study on Ganjuran Church, a Catholic church, the sacred heart of Jesus, in Sumbermulyo village, Bambanglipuro, Bantul-Yogyakarta. Based on the qualitative, wherein the data collected through an in-depth interview for, utilizing the theory of religious symbol and communication including the sacred space by Livingston in the book of Anatomy of Religion as its analytical framework, the result showed that in the case of Ganjuran temple, the sacred hearth shrine in Catholic is the indication of religious existence in the context of social and cultural communication. The symbols of the temple as the sacred Catholic placed in four classifications among the identity aspect; the intersection of traditional prosperity, the image of cultural heritage, and also the space of pilgrimage are the discussions on how this place can be popular in the context of the public environment. Every kind of the interpretation regarding the symbol has a specific significance in the reality, in which, each of them is the sign of communication that denotes a certain issue based on the religious and social construction. Keywords:Religion, Symbol, Sacred place

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Sianturi, Ian Jovi, Antonius Denny Firmanto e Nanik Wijiyati Aluwesia. "SEMANGAT AGGIORNAMENTO DAN MISI DALAM DEVOSI HATI KUDUS YESUS MENURUT ARNOLDUS JANSSEN". JPAK: Jurnal Pendidikan Agama Katolik 22, n. 2 (21 maggio 2022): 251–68. http://dx.doi.org/10.34150/jpak.v22i2.379.

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The Devotion to the Sacred Heart of Jesus is a spiritual treasure of the Church that can help the growth of people's faith and for the implementation of the work of proclaiming the Gospel for all nations. Arnold Janssen who has an extraordinary missionary spirit introduced the devotion of the Sacred Heart of Jesus to the world. His devotion is not just an adoption from his predecessors but also carries a distinctive spirit, missionary spirit, and openness. In the spirit of the Second Vatican Council, it is called an aggiornamento. This article aims to explore the spirit of renewal and the spirit of missionary work. The method used by the author in this search is a literature study. Through this analysis, the writer finds that the spirit of “aggiornamento” is also present in the devotion of the Sacred Heart according to Arnold Janssen. The contribution from the spirit of spiritual life and motivation introduced by Arnold through the devotion to the Sacred Heart of Jesus is very useful for the preaching and pastoral work of the Church. This devotion introduced by Arnold can also be one of the relevant means of preaching and pastoral of the Church.

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Napolitano, Valentina. "The Sacred Heart and the Religious in Movement". Material Religion 13, n. 2 (3 aprile 2017): 237–39. http://dx.doi.org/10.1080/17432200.2017.1302128.

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Elfman, Lois. "Sacred Heart Establishes Programs to Reenvision Urban Education". Women in Higher Education 29, n. 2 (28 gennaio 2020): 9–15. http://dx.doi.org/10.1002/whe.20810.

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Ziemann, Eugeniusz. "Poświęcenie Polski Sercu Pana Jezusa 11 czerwca 2021 roku – i co dalej?" Sympozjum 25, n. 2 (41) (2021): 223–39. http://dx.doi.org/10.4467/25443283sym.21.025.14705.

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Dedication of Poland to the Sacred Heart of Jesus on 11th of June, 2021 and what next? Taking the inspiration from the history of the cult of the Sacred Heart of Jesus, and especially from the private revelations of saint Margaret Mary Alacoque, a number of national bishops conferences dedicated the local churches and whole nations to the Sacred Heart of Jesus. On 11th June, 2021 the Polish bishops conference renewed such act in the difficult situation of the church and the nation, moreover even in the face of weakening devotion to the Sacred Heart of Jesus. Every act of dedication and entitlements is a religious act, which obliges to the fulfilment of the commitments that have been taken. In this context the question arises, and what next? In the form of suggestions few concrete steps have been proposed. Czerpiąc inspirację z historii kultu Serca Jezusa, a zwłaszcza z prywatnych objawień Bożego Serca św. Małgorzacie Marii Alacoque, liczne episkopaty narodowe poświęcały Najświętszemu Sercu Pana Jezusa Kościoły lokalne i narody. 11 czerwca 2021 roku taki akt ponowili polscy biskupi w trudnej sytuacji Kościoła i narodu, a także osłabienia pobożności do Jezusowego Serca. Każdy akt poświęcenia i zawierzenia jest aktem religijnym, który zobowiązuje do realizacji podjętych wobec Boga zobowiązań. W tym kontekście pojawiło się pytanie: I co dalej? W formie sugestii zaproponowano podjęcie stosownych działań.

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Barnes, Liberty. "Holiday Gifting at a Children’s Hospital: Sacred Ritual, Sacred Space". Journal of Contemporary Ethnography 48, n. 5 (26 dicembre 2018): 591–618. http://dx.doi.org/10.1177/0891241618820110.

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Every Christmas season children’s hospitals in the United States are flooded with gift donations. Businesses, service organizations, and the public deliver carloads of new toys, puzzles, games, books, electronics, sports equipment, art supplies, cosmetics, blankets, and clothing for sick children. The practice is so common and widespread that donors rarely ask whether they may donate, what types of donations are welcome, and when and where they should deliver their donations. Based on ethnographic observations of holiday gifting at University Children’s Hospital, a nationally ranked pediatric hospital on the West Coast, the purpose of this paper is to investigate the implicit cultural beliefs that guide holiday gifting practices. Eschewing the popular rhetoric of American hyper-consumption and hedonism, I use a Durkheimian framework to argue that holiday gifting in children’s hospital is a sacred ritual. The data presented describe the wide-ranging variety of donors—from Boy Scouts to nightclub strippers—who journey to the hospital bearing gifts. Drawing on sacred conceptualizations of childhood and gifting in American culture, I argue that children’s hospitals are more than medico-scientific institutions. They represent sacred unifying spaces and the heart of their local communities where individuals and organizations come to privately and publicly reaffirm their moral commitments to society through holiday gifting.

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Chapman, Simon. "Media milking of sacred cows: a heart‐stopping tale". Medical Journal of Australia 175, n. 11-12 (dicembre 2001): 629–30. http://dx.doi.org/10.5694/j.1326-5377.2001.tb143755.x.

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Sanders, Theresa. "The Sacred Heart and the Church of the Poor". Journal for Peace and Justice Studies 7, n. 1 (1996): 1–12. http://dx.doi.org/10.5840/peacejustice1996711.

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Ormerod, Neil, e Christiaan Jacobs-Vandegeer. "Sacred Heart, Beatific Mind: Exploring the Consciousness of Jesus". Theological Studies 79, n. 4 (30 novembre 2018): 729–44. http://dx.doi.org/10.1177/0040563918801184.

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Traditional Christologies have focused attention on the question of Jesus’ beatific knowing. On the other hand, recent explorations into Spirit Christology raise different questions about his affectivity. Both issues highlight a concern with Jesus’ psychological experience. The present article proposes that both these issues can be fruitfully examined through the lens of the psychological analogy for the Trinity. In particular, Bernard Lonergan’s developments of the analogy drawing as they do on the experience of grace, shed a new and helpful light on the question of Jesus’ knowing and loving. This approach alleviates some of the more problematic aspects of the traditional approach to Jesus’ beatific vision, while also providing a more solid trinitarian basis for Catholic devotion to the Sacred Heart of Jesus.

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Denton, Diana. "Toward a Sacred Discourse: Reconceptualizing the Heart Through Metaphor". Qualitative Inquiry 11, n. 5 (ottobre 2005): 752–70. http://dx.doi.org/10.1177/1077800405275055.

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Wijaya, Leonita Catherine, Whedy Prasetyo e Alwan Sri Kustono. "Konsep Akuntabilitas dalam Gereja Katolik". Jurnal Ekonomi Akuntansi dan Manajemen 19, n. 2 (28 settembre 2020): 137. http://dx.doi.org/10.19184/jeam.v19i2.15115.

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This study aims to describe the concept of income and burden on the Holy Heart of the Virgin Mary Catholic Church. This research chooses the Sacred Heart of the Virgin Mary Catholic Church as the object of research, because the Sacred Heart of the Virgin Mary is a newly established church, so that accountability is an important pillar for the newly established church to gain the trust of the people. This research uses the interpretivis paradigm by using the case study method in its research method. Thus, primary and secondary data sources are needed in research, and use interviews, observations and documentation in this study. Data analysis methods used are data collection, data reduction, data presentation, and verification as well as drawing conclusions. The results of this study indicate that in general the Sacred Heart Church of the Virgin Mary has carried out finansial management properly, where finansial management is carried out accordingly, starting from planning to accountability. In this church the proposal is made in issuing funds used for ecclesiastical activities. The finansial reporting system made by finansial managers is fairly simple because tis based on trust in managing finances obtained through collectives and contributions from the people to fulfill the operational activities of the church. Keywords: Accountability, Transparency, Church, Accounting

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Younge, Jewel Sophia. "Found in the Hidden Passages of Sacred Heart in Manhattan". English Journal 92, n. 5 (maggio 2003): 78. http://dx.doi.org/10.2307/3650435.

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O'Donoghue, Thomas A. "The Sacred Heart Mission and Education in Papua 1885–1942". Journal of Educational Administration and History 25, n. 1 (gennaio 1993): 58–71. http://dx.doi.org/10.1080/00220620.1993.10807127.

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O'Donoghue, Thomas. "The Sacred Heart Mission and Education in Papua 1885-1942". Journal of Educational Administration and History 25, n. 1 (gennaio 1993): 58–71. http://dx.doi.org/10.1080/0022062930250105.

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Timms, Andrew. "Review: Death-Devoted Heart: Sex and the Sacred in Wagner's". British Journal of Aesthetics 45, n. 2 (1 gennaio 2005): 195–96. http://dx.doi.org/10.1093/aesthj/ayi023.

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Woets, Rhoda. "Engaging with the Sacred Heart of Jesus in Catholic Ghana". Material Religion 13, n. 2 (3 aprile 2017): 240–44. http://dx.doi.org/10.1080/17432200.2017.1302129.

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Stuart-Harris, R. "The Sacred Heart Hospice: an Australian centre for palliative medicine". Supportive Care in Cancer 3, n. 5 (settembre 1995): 280–84. http://dx.doi.org/10.1007/bf00335302.

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Certo, Janine. "Walking Tour of the Sacred Heart Cemetery, Pine Township, PA". Italian Americana XXXIX, n. 2 (1 agosto 2021): 155. http://dx.doi.org/10.5406/2327753x.39.2.08.

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Brown, Jason. "Charged Moments: Landscape and the Experience of the Sacred among Catholic Monks in North America". Religions 10, n. 2 (29 gennaio 2019): 86. http://dx.doi.org/10.3390/rel10020086.

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In light of calls to ‘re-enchant’ the world in the face of our ecological crisis, where do Christians stand on the question of land being sacred? I put this question to monks living at four monastic communities in the American West. For monks living on the land, the world is sacramental of God’s presence. However, this sacramental character was not universally recognized as being sacred, or divine. The monastic presence on the land can give places a sacred character through their work and prayer. Far fewer monks admitted that land was intrinsically sacred. However, during what one monk called “charged moments” the sacredness of God was seen as manifesting through the land. Thus, while there is no consensus among monks as to the sacredness of land, there is a deep reverence for place and landscape at the heart of monastic spirituality.

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Rajagopalan, Mrinalini. "Questionnaire". Contemporaneity: Historical Presence in Visual Culture 9, n. 1 (21 febbraio 2021): 9–13. http://dx.doi.org/10.5195/contemp/2021.318.

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Feiler, Therese. "Sacred hearts and pumps: cardiology and the conflicted body politic (1500–1900)". Medical Humanities 46, n. 4 (dicembre 2020): 352–61. http://dx.doi.org/10.1136/medhum-2020-011852.

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This article examines how conflicting notions of the body politic between the natural and the spiritual have contextualised the evolution of cardiology. After a brief look at the place of the heart in biblical, patristic and medieval notions of the church, the article turns to the Reformation period. While Martin Luther moved theological gravity to the individual’s heart and conscience, his contemporary Michael Servetus described the pulmonary cycle in the context of an antitrinitarian theology condemned as theological and political heresy. In the early modern period, nature conceived as creation grounded sovereign political authority, which science could then align with. Whereas William Harvey still adhered to an Aristotelian teleology, René Descartes and subsequent mechanistic contributions to cardiology were flanked by an intense ‘cardiolatry’. Both, it is argued, are two sides of the same, almost non-corporeal coin. The emerging Enlightened epistemology allowed for a position distinct from both sovereign and ecclesial powers. The French Revolution was a paradigm shift: the ancien régime falls, and its Sacred Heart devotion is mocked; the new ‘Erastian’ state-university emerges as the context of cardiology. These developments are reflected in the life of René Laënnec and in cultural interpretations of the heart later in the 19th century. It is shown that the heart as a doubly inscribed, both biological and spiritual organ, played a central role in theological, and therefore political and scientific notions of the body politic. These continue to haunt the present, allowing us to interpret normative appeals to the heart particularly in political contexts.

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Clark, David J., e Thomas M. Crisp. "Immigration Ethics: Sacred and Secular". Religions 14, n. 1 (20 dicembre 2022): 1. http://dx.doi.org/10.3390/rel14010001.

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The U.S. and other nation-states regularly impose horrific harm on immigrants, would-be immigrants, refugees, and asylum seekers: ‘migrants’, for short. Migrants are regularly separated from their spouses and children, detained for long periods under brutal and dehumanizing conditions, forced to live in squalid camps, threatened with state-sanctioned violence, deported to foreign lands in which they have little social connection or means of support, forcibly prevented from fleeing violence and poverty, and more. The vast majority of migrants subject to such treatment are non-criminal people looking for honest work, hoping to make a better life for themselves and their children. In this paper, we will argue that the plausibility of the usual justifications for such harms to migrants depends importantly on the metaphysical framework from which one approaches the ethics of immigration. We will argue that, from within a secular framework, in which God plays no role in matters moral, there is at least a surface-level plausibility to some of the standard justifications for harms to migrants in service of border control, but that given a theistic framework of the sort at the heart of Judaism and Christianity, the usual justifications for such harms falls flat: none are even remotely plausible. The upshot of this, we shall urge, is that denizens of those religious traditions should support a policy of nearly open borders.

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Choi Hae-Young. "Madeleine Sophie Barat’s Spirituality and Living Tradition of Sacred Heart Education". Theology and Philosophy ll, n. 24 (maggio 2014): 127–56. http://dx.doi.org/10.16936/theoph..24.201405.127.

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García, David. "Cancuén, Guatemala: Sacred, Scientific and Sustainable". Practicing Anthropology 24, n. 4 (1 settembre 2002): 25–30. http://dx.doi.org/10.17730/praa.24.4.1378020r0017n84n.

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In 1998, the Vanderbilt Cancuén Archaeological Project began its research at sites south of the department of Petén, central Guatemala. Rooted in the heart of the jungle lay the remains of a great civilization that had lived there more than one thousand years ago. Since the beginning of the project, three simultaneous lines of action were planned: archaeological research; restoration of the structures; and a sustainable human development program for the nearby communities. The Project's director, Arthur Demarest, thought the latter program crucial. After twenty years of experience in archaeological research in Central America in conditions of civil war, he found the right conditions to develop a project that was sensitive to raise the living standards of the villages around Cancuén. The Peace Treaty and truce accorded by the National Revolutionary Guatemalan Union (URNG) and the Guatemalan government in 1996 assured that the war would not interfere with local aid and community development. Previous Vanderbilt human development projects in the Petexbatun area to the north had been halted by army and guerrilla intrusions.

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DeNapoli, Antoinette Elizabeth. ""Write the Text Letter-by-Letter in the Heart"". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, n. 1 (5 giugno 2010): 3–40. http://dx.doi.org/10.1558/post.v4i1.3.

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The performance of the Rāmāyan, a popular, medieval Hindi text composed by the Indian poet/saint Tulsidas, constitutes an important genre in the “rhetoric of renunciation” for female Hindu ascetics (sādhus) in Rajasthan. It is used by them, along with the singing of devotional songs (bhajans) and the telling of religious stories (kahānī), as integral to their daily practice of asceticism. This essay examines the performance and textual strategies by which non- and semi-literate female sādhus create themselves as “scriptural”—how they perform a relationship with the literate textual tradition of the Tulsi Rāmāyan—and thus engender female religious authority in the male-dominated institution of renunciation, in which men are often considered by Indian society as “the” experts in sacred texts. For these female sādhus, Rāmāyan performance functions as a rhetorical strategy with which they construct their tradition of devotional asceticism as a non-orthodox and vernacular alternative to the dominant (and orthodox) Sanskritic textual model of Brahmanical asceticism. The sādhus’ identification of Rāmāyan expressive traditions with Tulsidas’ written text contributes a new perspective on the concept of scripture, and their textual practices provide an alternative model of scripturality to current analytical models which equate it with individuals’ engagement with the written sacred text.

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Callahan, Annice. "The Relationship between Spirituality and Theology". Horizons 16, n. 2 (1989): 266–74. http://dx.doi.org/10.1017/s0360966900040500.

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AbstractThis essay considers the contribution which spirituality makes to theology and vice versa, using examples from Karl Rahner's work. His spirituality in the sense of lived religious experience is the point of departure for his theological anthropology. Conversely, his theology of devotion to the Sacred Heart critiques and informs a spirituality of the heart of Christ. After discussing the mutual benefits which spirituality and theology provide one another, this paper points out the contemporary relevance of a spirituality of Christ's heart.

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Du, James Xianxing. "Biblical Etymology of Organs and Body Parts". English Literature and Language Review, n. 65 (25 maggio 2020): 69–91. http://dx.doi.org/10.32861/ellr.65.69.91.

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Genesis claims that ancient languages were divinely diversified as the linguistic origin. In consistence, this article presents systematic evidence for biblical etymology related to all major body parts and organs. For instance, heart is to heat, brain is to burn, kidney is to kindle burnt offering, and muscle is to slice to the multiple. Sandal is sacred land, scared is sacred scarf, and tragedy is to tear garment. Both objective and abstract words exhibit biblical match, such as random and ransom as escaping scapegoat randomly chosen. Biblical etymology of morals 德, love 愛, real真, eternity 永, memory, necessity 必, secret 秘, accident, pardon 恕 and mister is also presented. Novel interpretation in biblical etymology is also presented for several affixes such as 辰, 者, per, and m/l+vowel+n. In definitive etymology, numerous words such as generation, espionage, pregnancy and agriculture are presented to bilingually match bible, especially the scripture of Moses, reflecting divine creation.

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Bell, Phillip. "Poems". Queensland Review 6, n. 1 (maggio 1999): 13–17. http://dx.doi.org/10.1017/s1321816600001847.

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Black HeartMy heart is black as Cherbourg although my skin is fair, my Goorie blood predominant though European shared.My heart is black as Cherbourg where both my parents raised, State wards for their protection, deculturised, enslaved.Grandmothers were traditional, born of sacred land; Dalungbara, Jugera the heritage I claim. Grandfathers anonymous, one English one a Dane, black women, sex, come children, disowned to disguise shame.My heart is black as Cherbourg, until the day I die, where my ashes will be scattered this place my mother lies.

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Jyothi, K. M., e P. O. Nameer. "Birds of sacred groves of northern Kerala, India". Journal of Threatened Taxa 7, n. 15 (26 dicembre 2015): 8226. http://dx.doi.org/10.11609/jott.2463.7.15.8226-8236.

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Sacred groves are patches of vegetation preserved due to religious or cultural tradition. They are protected through spiritual beliefs. Sacred groves provide an excellent abode to the biodiversity of the region where they are located. Scientific exploration of fauna from sacred groves of India is few and far between. The present study was conducted to explore the bird diversity and abundance in 15 selected sacred groves of northern Kerala, eight from Kannur District and seven from Kasargod District each. A total of 111 bird species were observed belonging to 49 families and 16 orders. The sacred groves of northern Kerala support many of the ‘forest-birds’ such as the Grey Junglefowl Gallus sonneratii, Asian Fairy-bluebird Irena puella, Tickell’s Blue-flycatcher Cyornis tickelliae, Malabar Trogon Harpactes fasciatus, Heart-spotted Woodpecker Hemicircus canente, Malabar Whistling-Thrush Myophonus horsfieldii, Little Spiderhunter Arachnothera longirostra, etc. The sacred groves of northern Kerala also support two endemic bird species of the Western Ghats, such as the Malabar Grey Hornbill Ocyceros griseus and Rufous Babbler Turdoides subrufa. Five species of raptors and four owl species were reported from the sacred groves of north Kerala during the present study. The breeding of the White-bellied Sea-Eagle has been reported at Edayilakadu Kavu, a sacred grove in Kasargod District. The sacred groves of northern Kerala also supported 17 species of long distant migratory birds. Thazhe Kavu, recorded the Black-headed Ibis Threskiornis melanocephalus, a Near-Threatened bird according to IUCN.<div> </div>

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Raggi, Giuseppina. "In/Visibilities and Pseudo/Visibilities: the black woman’s portrait in the Bemposta chapel in Lisbon (1791-1792)". Vista, n. 6 (30 giugno 2020): 23–42. http://dx.doi.org/10.21814/vista.3055.

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Giuseppe Trono’s painting in the Bemposta chapel, produced in 1791-1792, is the most representative artwork related to the social policies implemented by the Queen Mary I. This article focuses on the historical and artistic analyses to frame the political and religious context, and to clarify its misunderstood iconography. The cult of the Sacred Heart, instituted in 1779 by Pope Pius VI, is crucial to reframe the meaning of the painting. The new approach offers an original interpretation of the black woman who is represented in it. Her identity and biography are brought to the light. Her subjectivity is compared to the more known biographies of the enslaved black dwarfs, who lived at the Portuguese royal court, mainly the female dwarf Rosa of the Sacred Heart, portraited in Mascarada Nupcial by José Conrado Roza (1788). Her in/visibility is compared, also, to the ‘silence’ about the black presence in the painting The earthquake of 1755 by João Glama (2nd half of 18th century).

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Rybina, Liza, e Timothy J. Lee. "Traveler Motivation and Destination Loyalty: Visiting Sacred Places in Central Asia". Tourism and Hospitality 2, n. 1 (28 dicembre 2020): 1–14. http://dx.doi.org/10.3390/tourhosp2010001.

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Visiting sacred spaces is becoming a growing trend in tourism in the Central Asian region. Sacred sites are said to have the power to heal the body, enlighten the mind, and inspire the heart. This study explored the motivations for visiting sacred spaces among tourists from three Central Asian countries—Kazakhstan, Kyrgyzstan, and Uzbekistan. The study used a sequential mixed methods research design. In the first stage, a general list of motivations was produced, based on the analysis of 14 semi-structured interviews. The second stage quantitative survey was conducted with a sample of 211 tourists from Central Asia. Data collection took place during tours to sacred sites in the city of Turkestan in South Kazakhstan. Data analysis included descriptive statistics, factor analysis, and regression analysis. The relationships between motivation factors and destination loyalty were tested. The results show that among the five motivational factors identified in this study, only three (Spiritual and Religious Motives, Cultural and Historical Motives, and Wellness and Healing) have a significant relationship with sacred site destination loyalty. The remaining two factors (Nature, Fun, and Social Contact) have not been proven to have a significant relationship with destination loyalty. The study adds value to the literature on traveling to religious sites, especially those in formerly atheist countries, and provides recommendations to practitioners and policymakers to enable them to develop a niche tourism area by segmenting tourists’ motivations and destination loyalty in their sacred places. It also contributes to the diversification of tourism products in those destinations that have historical religious heritage resources.

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Rosidy, Tony Anwar, e Sultan Prasasti. "THE ART INCULTURATION OF THE CATHOLIC CHURCH OF THE SACRED HEART OF JESUS GANJURAN AND ITS IMPLICATIONS ON THE SPIRITUALITY OF THE PEOPLE". International Journal of Heritage, Art and Multimedia 4, n. 15 (1 dicembre 2021): 33–45. http://dx.doi.org/10.35631/ijham.415003.

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The connection between art and religion is found in several places. The Catholic Church of the Sacred Heart of Jesus Ganjuran, Yogyakarta is proof of the cohesion between art and religion in Indonesia. Inculturation is the process of adapting Catholic teachings with local culture, one of which is with art. This study aims to describe the cultural unquenching that occurred in the Catholic Church of the Sacred Heart of Jesus Ganjuran Yogyakarta and its implications on the spirituality of the people. This study uses descriptive qualitative methods with phenomenological approaches. The results showed that the inculturation that occurred resulted in a variety of art activities and art artifacts including Javanese liturgy, liturgical gamelan, Javanese architecture such as pendopo (Javanese pavilion), Javanese versions of Jesus and Mary statues and temples. The spirituality of the people is awakened with the concept of Java which is thick in its worship. Liturgical gamelan is one of the integral components in worship that makes a bond as man's sacred activity with God. The contemporary aspect can be seen from the gamelan classical rules that combine with the choir that forms a new aesthetic. It can touch the people in feeling the presence of God through local culture. The cohesiveness of the value of art and religion can stimulate people to experience the same religious and aesthetic experiences in worship.

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Roerich, Nicholas. "On Culture, Values, and Peace (Selected Essays and Letters)". Labyrinth 20, n. 2 (15 marzo 2019): 171. http://dx.doi.org/10.25180/lj.v20i2.141.

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1. The Banner of Peace2. The Sacred Sign of Peace3. The Heart of Culture4. The Red Cross of Culture5. The Mission of Womanhood6. Glory to Women, Bearers of Culture7. Roots of Culture8. In spite of difficulties (To the Bulgarian Society, 1930)9. Re-evaluation10. Defense of Values

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O’Dwyer, Michael. "The Society of the Sacred Heart in 19th-Century France, 1800–1865". Irish Theological Quarterly 81, n. 1 (12 gennaio 2016): 107–8. http://dx.doi.org/10.1177/0021140015617900g.

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Hedley, Douglas. "Sacrifice, Transcendence and ‘Making Sacred’". Royal Institute of Philosophy Supplement 68 (20 giugno 2011): 257–68. http://dx.doi.org/10.1017/s135824611100004x.

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Despisers of religion throughout the centuries have poured scorn upon the idea of sacrifice, which they have targeted as an index of the irrational and wicked in religious practice. Lucretius saw the sacrifice of Iphigenia as an instance of the evils perpetrated by religion. But even religious reformers like Xenophanes or Empedocles rail against ‘bloody sacrifice’. What kind of God can demand sacrifice? Yet the language of sacrifice persists in a secular world. Nor does its secularised form seem much more appealing. One need only think of the appalling and grotesque cult of sacrifice in numerous totalitarian regimes of the twentieth century. The perversion of the Jihad in radical Islam in contemporary Europe would provide another sombre instance. Throughout Europe in the last few years we have seen the revival of a classical Enlightenment atheism, a movement that, far removed from Nietzsche's pathos for the Death of God, pursues a vigorous and relentless policy of Écrasez l'infâme! Indeed, contemporary polemicists like Dawkins and Hitchens wish to emphasise precisely this dimension of Christianity: not just false but nasty! The modern cultured despisers of religion are the self confessed descendants of Hume and Voltaire. Religion is the product of the period of ignorance in the superstitious and terrified fearful infancy of humanity, and is the crude attempt to face the natural human longing for knowledge, consolation and emotional support. How can one strive to defend the concept of sacrifice against such cultured despisers? I think we need to start by reflecting upon why the slaughter of an animal, say, makes holy – sacra facere? The root meaning of ‘sacrifice’ has a basis in ritual practice, as its Latin etymology suggests. Though in common parlance it communicates a giving up or rejection, the word as we are going to understand it signifies thesubstitution, or more perhapssublimation, of an item or interest for a higher value or principle. St Augustine speaks of the outward symbol of the true sacrifice of spiritual offering that God requires in the altar of the heart – a sacrifice of humility and praise. The metaphor works because his audience was familiar with the literal sense of the term.

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Bokhari, Uswah, Uswah Shoaib, Farhat Ijaz, Farida Hafeez, Rana Khurram Aftab e Musarrat Ijaz. "Bullying and its Effect on Mental Wellbeing of the Students: A Case Study in Two Different Schools". Discoveries Reports 3 (30 dicembre 2020): e12. http://dx.doi.org/10.15190/drep.2020.6.

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Background: Bullying can be a major problem for many children at most schools. Traditionally, bullying is associated with lower academic achievements and generally lower life satisfaction in a child’s primary years of life. Previous studies exploring the effects of bullying on positive psychological constructs of a child have shown varying results. Objectives: This study is aimed to analyze the degree of bullying in two different schools of Lahore and evaluate its effect on the positive mental wellbeing of the students of each institution. Methods: 381 participants were selected from two schools of Lahore, Pakistan: Sacred Heart Convent and Ibne Sina College. The students selected were from grades 6 to 10. The severity of bullying was analyzed by using a questionnaire designed using the Victimization Scale and the WHO-5 Scale. The scores were calculated for each school and the results were compared for victimization and positive mental wellbeing. Results: The mean score for victimization was 8.90 at the Ibne Sina College and 5.89 at the Sacred Heart Convent, which means the incidence of bullying was higher at Ibne Sina College. According to WHO Wellbeing Index, the mental wellbeing was also higher at Ibne Sina College, with 60.7% of students reporting a score higher than 13, as compared to 48.6% from Sacred Heart Convent. Conclusion: These results suggest that in Pakistan, the rate of traditional bullying is higher among students of co-educational school i.e., students of both genders in the same school or college, however, they also report higher general happiness and lower risk for depression. Irrespectively, there is a need to incorporate the promotion of anti-bullying programs and promote positive health as an integral part of the curriculums in school.

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Kováč, Milan. "The Worshipers of Stones. Lacandon Sacred Stone Landscape". Ethnologia Actualis 20, n. 1 (1 febbraio 2020): 1–27. http://dx.doi.org/10.2478/eas-2021-0001.

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Abstract This article deals with the Lacandon cosmology, one of the few Maya cosmologies which has been exceptionally structured and until today, very well preserved. The present study is based mainly on associations related to stone. There are investigated the emic classifications of the Lacandon. Their classification of divine beings according to their location, and their connection to the stone houses, whether of natural or cultural origin. In the article are analyzed the most sacred Lacandon sites such as the rock shelters, cliffs and caves around the Lake Mensäbäk and Lake Yahaw Petha, as well as Yaxchilan, the archaeological site with the long tradition of Lacandon pilgrimages. The Lacandon believe in different types of transfer of spiritual energy through stone. The stones could be considered on different levels as the seat, heart or embodiment of deities. These relationships and contexts are very complex. The article tries to identify it and to offer some linguistic and theoretical approaches.

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