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Autore: Grafiati

Pubblicato: 25 luglio 2024

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1

Marina, Marko. "Authority as a Challenge". Specimina Nova Pars Prima Sectio Medaevalis 12, n. 1 (25 novembre 2023): 11–42. http://dx.doi.org/10.15170/spmnnv.2023.12.01.

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The early Christian world was diverse. Various groups of Christians held opposite views on crucial theological and social elements while claiming to be the true followers of Jesus Christ. In this diversity, two streams of Christianity were particularly popular: proto-orthodox Christians and Valentinian Gnostics. These groups were included in the sharp polemical discussions and battles, as they tried to gain a monopoly in the early Christian world. In the end, proto-orthodoxy won thus marginalizing Valentinian Gnostics. In that process, Church authors, such as Irenaeus and Justin Martyr reclaimed the history of Christianity by defining themselves as the guardians of orthodoxy. Furthermore, they put the label of “heresy” on Valentinians claiming that they are not real Christians, but a subversive group that had corrupted the original message of Jesus and his disciples. In this paper, I have tried to demonstrate that one of the crucial reasons for the triumph of the Great Church was related to the concepts of authority and organization. To show that, I have analysed what kind of attitude Valentinian Gnostics had toward authority and organization. As sources reflect, Valentinian Gnosticism was an anti-structural movement that emphasized an individual approach to the divine through esoteric knowledge. Furthermore, their belief in the threefold division of humanity affected their attitude toward bishops and apostolic succession. Consequently, they rejected the authority of bishops and presbyters and put the emphasis on the small philosophical circle of students that would gather around influential teachers. Eventually, such a spiritual and religious perspective made it impossible to create a network of connected communities whose sense of universal identity would transgress local and regional borders. In the end, Valentinian Gnosticism was a conglomerate of independent communities scattered across the Mediterranean. In other words, Valentinian’s theological beliefs that modelled their attitude toward authority and social structure were a crucial factor in their marginalization within the early Christian world.

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2

Ogletree, Shirley Matile. "“HOW DO I LOVE THEE?” LET ME COUNT THE VALENTINES". Social Behavior and Personality: an international journal 21, n. 2 (1 gennaio 1993): 129–34. http://dx.doi.org/10.2224/sbp.1993.21.2.129.

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Two studies are described in which attitudes and behaviors related to Valentine's Day were assessed. Participants completed a questionnaire on or near Valentine's Day 1990 (Study l) and 1991 (Study 2). Females and feminine individuals regardless of sex were significantly more likely than males and less feminine individuals to indicate that Valentine's Day was important to them, reported giving as well as receiving more valentines, and were also more likely to have purposely worn red for Valentine's Day. For women and more feminine individuals, Valentine's Day may represent a time to show appreciation to friends and family for whom one cares.

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3

Piwowarczyk, Przemysław. "Aktywność misyjna gnostyków na przykładzie walentynian". Vox Patrum 64 (15 dicembre 2015): 345–59. http://dx.doi.org/10.31743/vp.3719.

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The source base for the study on the Gnostic missionary activity in general is rather scarce, nonetheless in the case of the Valentinians, one of the major branches of ancient Christian gnosticism, the main characteristics of the their mission could be given with some certainty. First of all the Valentinians run the mission directed to other Christians. It was conducted by means of public teaching during the open gatherings of the Valentinian communities. The more interested were then taken aside and provided with more specific instructions. The written texts, such as letters or introductory treatises, were also in use. Valentinian mission had probably mostly educational character, because there is no source evidence for Valentinian efforts to gain new members for their own church communities. The main goal was to bring the spiritual enlightenment, divine knowledge, to brothers who did not yet received it. Of course such an enlightened Christian presumably in greater part joined the Valentinian community, however the sources do not confirm, that it was either demanded or recommended. The mission to the Pagans is not so well testified. The Valentinian texts from Nag Hammadi Codices, such as Tractatus Tripartitus and Letter to Rheginus prove that there were some converts from among the Pagans, but probably not numerous and not eagerly sought. Only the former text mentions some kind of apostles of good message, who might be recognized as those who preach to non-Christians. We do not know however, if they spread the basics of Christianity or at once its deeper Gnostic meaning.

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4

Domeracki, Michael S. "The Apocalypse of Paul (nhc v,2) as a Valentinian Baptismal Liturgy of Ascent". Gnosis: Journal of Gnostic Studies 2, n. 2 (17 luglio 2017): 212–34. http://dx.doi.org/10.1163/2451859x-12340037.

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The Apocalypse of Paul (nhc v,2), a second-century Valentinian text, imagines Paul’s progression up to the tenth level of heaven. Not only is this a reference to the third-person account in 2 Corinthians, but also a clear indication of the baptismal liturgy in the Valentinian text as the audience joins Paul after the third heaven and ascends through the upper levels while reciting the visionary tale in the first person after their initiation. Ultimately, this paper shows how the second-century Valentinian memory of Paul is a coalescence of his mystical religiosity and authority and the imagistic ritual practices of the Valentinians. Methodologically, this paper follows a traditional historical and text critical approach, augmented with social memory theory and cognitive ritual studies. In this paper, it is argued that the Apocalypse of Paul integrates of the memory of Paul and his ascent according to 2 Corinthians with contemporary Valentinian ritual practices.

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5

Pohlmann, Janira Feliciano. "A dinastia valentiniana na Historiae adversus paganos de Orósio (VII, 32-35)". Studia Historica: Historia Antigua 39 (13 luglio 2021): 377–401. http://dx.doi.org/10.14201/shha202139377401.

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Mais de vinte anos após a morte de Valentiniano II, Orósio elaborou e propagou diferentes imagens para os imperadores da dinastia valentiniana. Através de análises realizadas na obra Historiae adversus paganos, escrita pelo presbítero no século V d.C., podemos conhecer um pouco destes personagens e, especialmente, perceber as mensagens que o autor desejava transmitir ao seu público. Sendo assim, o interesse deste artigo centra-se em saber de que maneira, através da retórica de Orósio, os indivíduos da dinastia valentiniana foram interpretados e que fatos o presbítero julgou serem pertinentes à redação de sua obra.

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6

Dubois, Jean-Daniel. "Le docétisme des christologies gnostiques revisité". New Testament Studies 63, n. 2 (6 marzo 2017): 279–304. http://dx.doi.org/10.1017/s0028688516000448.

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Gnostic studies mainly depended on the Church Fathers' approach to heresies until the discovery of the Coptic Nag Hammadi codices in 1945. As we are slowly moving away from this patristic approach to Gnosticism, docetism is still defined as a tendency to regard Jesus' body as an appearance, and not as a real incarnate body. Irenaeus' refutation of all heresies presents the Valentinian and Basilidian Christologies as clearly docetist. A comparison of direct Valentinian sources such as theExtractsof Theodotus with Valentinian tractates from Nag Hammadi shows on the contrary that Valentinians had a clear notion of the incarnation. As for the Basilidians, theElenchosof Ps.-Hippolytus, theSecond Logos of the Great Sethand the CopticApocalypse of Petercan be used to demonstrate that docetism is not the proper category to interpret Basilidian Christology and Soteriology because the purification of the real body of the Saviour lies at the heart of that system.

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7

Szczur, Piotr. "Walentyniańska interpretacja biblijnego opisu stworzenia człowieka (Rdz 1, 26-27) w przekazie Klemensa Aleksandryjskiego". Vox Patrum 68 (16 dicembre 2018): 59–71. http://dx.doi.org/10.31743/vp.3330.

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The article attempts to show the Valentinus’ interpretation of the Biblical description of the creation of man (Gen 1:26-27) in Excerpta ex Theodoto prepared by Clement of Alexandria. The first part of the article shows the character of Valentinus and his school; the second part shows the importance of Excerpta for getting to know the Valentinian heresy; the third part analyzes the fragments of Excerpta ex Theodoto referring to the Biblical description of man's creation and to the anthropology proposed by Theodot – one of the representatives of the Eastern School.

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8

Gonsalez, Marcos. "Fantasies of Valentina". TSQ: Transgender Studies Quarterly 9, n. 4 (1 novembre 2022): 587–608. http://dx.doi.org/10.1215/23289252-10133803.

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Abstract This article analyzes a RuPaul's Drag Race contestant, Valentina, and the ways her trans/queer of color and Latinx performance strategies obfuscate neoliberal, colonial-capitalist logics. Drawing on trans of color theory, television studies, and Latinx studies, this article argues that Valentina's queer nonbinary racialized televisual persona—which includes, for instance, her iconic lip-synch, mask-wearing faux pas, or campy telenovela moments—enacts aesthetic and performative tactics that defy demands for capitalist productivity, minoritized respectability and professionalism, and racial uplift. The article examines how a trans/queer Mexican American drag queen like Valentina, herself a televisual spectacle, defies discourses structured around debating good versus bad representation, a binary that hamstrings much of the scholarship on Latinx people on television by remixing Latinx stereotypes such as the Latina spitfire with trans/queer possibilities. This torquing of stereotypes centers trans/queer racialized Latinx joy, pleasure, and humor, activating worlds hospitable to trans/queer of color living and thriving.

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9

Kierans, Eilis. "What's Eating Dad? Father Hunger and Hybridity in Viola Chandra's Medium Light with Nuts". Italica 100, n. 1 (1 marzo 2023): 52–77. http://dx.doi.org/10.5406/23256672.100.1.04.

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Abstract In this article, I examine the work of Gabriella Kuruvilla and engage closely with father-daughter eating disorder theory in order to elucidate the significant factors that affect the precarious eating behavior of the protagonist Valentina. In doing so, I illuminate how patriarchal thinking is at play in the protagonist's own construction of her eating disorder narrative. Finally, I consider the role of race and ethnicity in the eating disorder equation so as to illuminate the failure of Valentina's parents to accept her hybrid identity as both Indian and Italian, which, in turn, fuels her sense of Otherness and fragmentation.

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10

Sudiartawan, I. Made Hery, e Ni Wayan Suastini. "VERBAL AND VISUAL SIGN IN VALENTINE'S DAY EDITION CHOCOLATE ADVERTISEMENT". Yavana Bhasha : Journal of English Language Education 6, n. 1 (27 marzo 2023): 50–59. http://dx.doi.org/10.25078/yb.v6i1.1765.

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Every advertised product or service has a meaning contained in it, such as a verbal or visual sign that is inserted. This study wants to explain and explain the verbal meaning and visual signs contained in Valentine's Day Edition chocolate advertisements. The analysis process used by the researcher is a detailed observation method using a qualitative descriptive method. The supporting theory was put forward by Saussure (1983:65) to describe verbal and visual signs, Barthes (1967) to explain the meaning of verbal and visual signs and Wierzbicka (1996) to explain the colors used in Valentine's Day Edition chocolate advertisements. In analyzing this, there were 9 verbal and 15 visual signs from 3 Valentine’s Day Edition chocolate advertisements and 6 connotative and 14 denotative meaning that were found by the researcher. This indicates that the company wants to make the advertised product known to the public with different concepts and ideas by using attractive verbal and visual signs.

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11

Burbidge, John W. "The Word Became Flesh or The Orthodox Hegel". Hegel Bulletin 23, n. 1-2 (gennaio 2002): 16–24. http://dx.doi.org/10.1017/s0263523200007874.

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Certain men, rejecting the truth, are introducing among us false stories and vain genealogies, which serve rather to controversies than to God's work of building up in faith. By their craftily constructed rhetoric they lead astray the minds of the inexperienced, and take them captive, corrupting the oracles of the Lord, and being evil expounders of what was well spoken.Thus did Irenaeus of Lyons initiate his treatise on the Refutation and Overthrow of the Knowledge Falsely So-called, commonly called Adversus Haereses. The targets of his polemic were the Gnostics: Valentinus, Marcion, Cerinthus and Basilides; among whom, for our purposes, we shall concentrate simply on Valentinus. According to Irenaeus, the Valentinians held that “neither was the Word made flesh, nor Christ, nor the Saviour who was made out of all the Aeons. For they allege that the Word and Christ never came into this world, and that the Saviour was neither incarnate nor suffered, but that he descended as a dove [that is, at his baptism] upon that Jesus who was made by dispensation, and when he has proclaimed the unknown Father ascended again into the Pleroma [that is, when Jesus said, ‘Into thy hands I commend my spirit.’] It is important to notice the distinction Valentinus draws between Christ, the divine Son (who simply appropriates the human Jesus for a time), and the Jesus who was born of Mary and died on Calvary. They are not to be simply identified.

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Pohlmann, Janira Feliciano. "Os Hinos de Ambrósio e a Formação de uma Identidade Cristã Nicena". Mosaico 11, n. 2 (21 agosto 2018): 111. http://dx.doi.org/10.18224/mos.v11i2.6268.

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Neste artigo, analisamos cinco dos quatorze hinos compostos por Ambrósio, bispo de Milão: Aeterne rerum conditor, Iam surgit hora tertia, Deus creator omnium, Grates tibi, Iesu, novas, e Apostolorum passio. Tais textos foram produzidos durante o chamado Conflito das Basílicas, um período de confrontos entre Ambrósio e sua eclésia contra o partido ariano milanês e contra o imperador Valentiniano II. Interessou-nos saber como estes hinos auxiliaram na construção de um discurso que pregava a ortodoxia nicena. Observamos, ainda, que ao passo que o bispo milanês elaborava tal ortodoxia e ensinava os princípios de sua fé, construía e fortalecia seu espaço de atuação em terras romano-ocidentais governadas pelo imperador Valentiniano II, próclive ao arianismo protegido por sua mãe, Justina. The Ambrose Hymns and the Formation of a Nicene Christian Identity In this article, we analyze five of the fourteen hymns composed by Ambrose, bishop of Milan: Aeterne rerum conditor, Iam surgit hora tertia Deus creator omnium, Grates tibi, Iesu, novas, and Apostolorum passio. Such texts were produced during the Conflict of the Basilicas, a period of confrontations between Ambrose and his ecclesia against the Aryan Milanese party and against the emperor Valentinian II. We are interested to know how these hymns helped in the construction of a discourse that preached the Nicene orthodoxy. We also note that while the Milanese bishop elaborated such orthodoxy and he taught the principles of his faith, he built and strengthened his space in Roman-Western lands that were ruled by the emperor Valentinian II, an augustus inclined to Arianism protected by his mother, Justina.

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13

Desjardins, Michel, e Christoph Markschies. "Valentinus Gnosticus? Untersuchungen zur valentinianischen Gnosis mit einem Kommentar zu den Fragmenten Valentins". Journal of the American Oriental Society 114, n. 2 (aprile 1994): 277. http://dx.doi.org/10.2307/605843.

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14

Koehler, Karin. "VALENTINES AND THE VICTORIAN IMAGINATION:MARY BARTONANDFAR FROM THE MADDING CROWD". Victorian Literature and Culture 45, n. 2 (5 maggio 2017): 395–412. http://dx.doi.org/10.1017/s106015031600067x.

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The custom of celebrating Valentine'sDay dates back to the Middle Ages. The emergence of Valentine's Day as a commercial holiday, exploited above all by the greeting card industry, is more recent. In Britain, Valentine's Day cards emerged in the eighteenth century. As David Vincent writes,The observance of 14 February underwent a metamorphosis during the eighteenth century which was later to befall many other customs. What had begun as an exchange of gifts, with many local variations of obscure origin, was gradually transformed into an exchange of tokens and letters, which in turn began to be replaced by printed messages from the end of the century. (44)Early examples of pre-printed Valentine's Day stationery and manuals for the composition of the perfect valentine reveal that existing folk customs were swiftly adapted by modern print culture and an increasingly literate population. However, it was the 1840 introduction of Rowland Hill's penny post in Britain, alongside concomitant advances in American and European postal infrastructure, which led to a veritable explosion in the exchange of valentines, moulding the practice into a shape still recognisable today (see Golden 222). Hill not only democratised access to written communication by lowering prices, he also anonymised epistolary exchange. Prepaid stamps and pillar post boxes made it possible to correspond with anyone, anywhere, without giving away one's identity. And while sending an anonymous letter would have been perceived as a violation of epistolary decorum during the remainder of the year, on Valentine's Day it was not only acceptable but, as Farmer Boldwood hints in Thomas Hardy'sFar from the Madding Crowd(1874), expected. The opportunity for anonymous correspondence generated an enthusiastic response.

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Kim, Keun Tae. "Saint Valentine, the Saint Patron of Epilepsy". Journal of the Korean Neurological Association 38, n. 2 (1 maggio 2020): 111–15. http://dx.doi.org/10.17340/jkna.2020.2.4.

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Background: Saint Valentine is a well-known patron saint of lovers. However, few know that Saint Valentine is the patron saint of epileptics.Methods: The origin of Valentine's day, the life of Saint Valentine, and his association with epilepsy were investigated through sundry literature, including medical, historical, religious, and literary as well as scientific sources.Results: Saint Valentine was a priest and martyr of the 3rd century. Through the monastery medicine age, he became widely known as a patron saint of epilepsy. Valentine’s day became an anniversary related to love by poets and writers such as Geoffrey Chaucer and William Shakespeare.Conclusions: While science and medicine have made remarkable progress in modern times, Saint Valentine would still be needed for epileptics.

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VUILLEMIN , Alain. "LA DOULEUR DANS MÉMORIAL POÉTIQUE (1945-1972) DE LUBOMIR GUENTCHEV". Analele Universității din Craiova Seria Ştiinte Filologice Langues et littératures romanes 26, n. 1 (21 febbraio 2022): 155–69. http://dx.doi.org/10.52846/aucllr.2022.01.10.

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In Mémorial poétique, Lubomir Guentchev, a French-speaking Bulgarian author, states that “poetry [...] has experienced much more pain than joy” (our translation). Pain could be said to be the main source of his inspiration. This collection has as dedication "In memory of V.", Valentina Dimitrova Guitcheva, a young woman with whom he was allegedly deeply in love and who had disappeared in 1946. This grief was overwhelming. In 1975, at the end of Mémorial poétique, Eucharistia, a prose poem, recalls the memory. A bond of sacred communion existed between Valentina's memory and the author's "inner self". He was convinced of that. He transposes this suffering into Mémorial poétique, turning it into art. How does he do that? How does he transform this pain? What literary models is he inspired by? What aesthetic research does he also engage in?

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17

Betz, Hans Dieter. "Valentinus Gnosticus? Untersuchungen zur valentinianischen Gnosis mit einem Kommentar zu den Fragmenten Valentins. Christoph Markschies". Journal of Religion 75, n. 2 (aprile 1995): 268–69. http://dx.doi.org/10.1086/489580.

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18

Berglund, Carl Johan. "Origen’s Vacillating Stances toward his “Valentinian” Colleague Heracleon". Vigiliae Christianae 71, n. 5 (10 novembre 2017): 541–69. http://dx.doi.org/10.1163/15700720-12341318.

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Abstract When Origen of Alexandria presents numerous extensive quotations from Heracleon, whom he explicitly presents as a follower of Valentinus, one might expect a uniformly adversarial attitude toward this “Valentinian” sectarian. Instead, Origen’s stances are found to vacillate significantly from general renunciation and emphatic criticism, via considered disagreement and hypothetical approval, all the way to agreement and praise. The fascinating interplay between the stance taken and the dogmatic and philological matters in view implies that while dogmatic issues at stake are decisive for whether Origen agrees or disagrees with Heracleon, the full range of variance in Origen’s stances is determined by Heracleon’s philological methodology and presentation of evidence. Origen’s responses to Heracleon reveal that he viewed this predecessor not simply as a heterodox teacher, but also as a colleague in interpreting the New Testament using methods from Greco-Roman literary criticism.

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Löhr, Winrich. "VALENTINIAN VARIATIONS ON LK 12,8-9/MT 10,32". Vigiliae Christianae 57, n. 4 (2003): 437–55. http://dx.doi.org/10.1163/157007203772064595.

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AbstractClement of Alexandria has preserved a fragment of Herakleon, disciple of Valentinus, which comments on Lk 12,8-9 (11) par. The article interprets Herakleon's fragment as a piece of subtle second century Gospel exegesis, considers it in the context of the early Christian exegesis of Lk 12,8-9 par. and compares it with another Valentinian exegesis of the same verse which is related by Tertullian. Some conjectures as to the form of Herakleon's commentary are attempted: Apparently he first quoted the lemma and then commented on it, carefully discussing verse after verse. Method and form of the fragment are close to Herakleon's 'hypomnemata' on the Gospel of John. Our piece, however, probably formed no part of these 'hypomnemata'—Herakleon being the first known Christian exegete who commented both on the Gospel of Luke (taking into account the Synoptic parallels) and the Gospel of John.

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Bauer, Ela. "Izraelczycy spoglądają na Polaków przez obiektyw kamery filmowej". Narracje o Zagładzie, n. 4 (11 novembre 2019): 113–37. http://dx.doi.org/10.31261/noz.7898.

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There is already wide range of studies that aim at understanding the different ways in which the Holocaust is presenting in Israeli cinema. Although these studies present wide spectrum of themes, processes and points of view regarding this issue, this rich corpus of research does not include references to the various ways in which Polish-Jewish relations are portrayed in Israeli films. This article is interesting to open scholarly discussion on the ways in which Jewish-Polish relations are presenting in in several documentary and fictional Israeli films: Aba'le Bo La-lonapark (Daddy Come to the Amusement Park), directed by Nitza Gonen in 1995; Spring 1941, directed by Uri Barbash in 2007; Pizza b'Auschwitz (Pizza in Auschwitz) by Mosh Zimmermanh in 2008; Ema shel Valentina (Valentina's Mother), directed by Arik Lubzki and Matti Hararri in 2009; and Hakatayim (Past Life) directed by Avi Nesher in 2016. A discussing on the perception of Polish Jewish relations at this collection of films can add an additional angle to the topic of Polish-Jewish relations during and after the Second War World.

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Mongkolpanya, Chomsuda. "Valentine’s Day". Bangkok Medical Journal 11, n. 01 (26 febbraio 2016): 81. http://dx.doi.org/10.31524/bkkmedj.2016.02.015.

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Lea, Sydney. "After Valentine's". Hudson Review 49, n. 4 (1997): 623. http://dx.doi.org/10.2307/3851897.

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Hart, Karen. "Valentine's Day". Early Years Educator 23, n. 7 (2 febbraio 2022): S6—S7. http://dx.doi.org/10.12968/eyed.2022.23.7.s6.

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The Valentine's Day themed activities here are designed to show children the importance of their personal choices, and to encourage children to express their feelings, while developing friendships and working cooperatively.

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Ansari, Azam, e Peg Martin. "Valentine's esophagus". American Journal of Gastroenterology 97, n. 5 (maggio 2002): 1277. http://dx.doi.org/10.1111/j.1572-0241.2002.05731.x.

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Sharp, Nicola. "Valentine's Day". BMJ 328, n. 7436 (14 febbraio 2004): s70. http://dx.doi.org/10.1136/bmj.328.7436.s70.

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Tamez, Margo. "Valentine's Day". Missouri Review 24, n. 3 (2001): 172–73. http://dx.doi.org/10.1353/mis.2001.0130.

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Cunningham, Anna. "Veterinary valentines". Veterinary Record 192, n. 3 (febbraio 2023): 131. http://dx.doi.org/10.1002/vetr.2711.

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Bayou, Céline. "Valentina Matvienko". Le Courrier des pays de l'Est 1038, n. 8 (1 settembre 2003): 65–69. http://dx.doi.org/10.3917/cpe.038.0065.

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Hilbe, Wolfgang. "Valentina Tzekova". memo - Magazine of European Medical Oncology 4, n. 1 (aprile 2011): 3. http://dx.doi.org/10.1007/s12254-011-0250-y.

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Groß, Michael. "Valentins-Chemie". Nachrichten aus der Chemie 59, n. 2 (febbraio 2011): 111. http://dx.doi.org/10.1002/nadc.201178974.

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Butka, Brenda. "Valentine's Day Abstract". Annals of Internal Medicine 158, n. 3 (5 febbraio 2013): 216. http://dx.doi.org/10.7326/0003-4819-158-3-201302050-00015.

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Lai, John Tze Woon. "Happy Valentine's Day". American Journal of Roentgenology 176, n. 2 (febbraio 2001): 372. http://dx.doi.org/10.2214/ajr.176.2.1760372.

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Karlicki, Fern. "Happy Valentine's Day". American Journal of Roentgenology 180, n. 2 (febbraio 2003): 312. http://dx.doi.org/10.2214/ajr.180.2.1800312.

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Dash, Nilima. "Happy Valentine's Day". American Journal of Roentgenology 180, n. 2 (febbraio 2003): 400. http://dx.doi.org/10.2214/ajr.180.2.1800400.

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Rouse, John. "Happy Valentine's baby". Medical Journal of Australia 171, n. 11-12 (dicembre 1999): 613. http://dx.doi.org/10.5694/j.1326-5377.1999.tb123820.x.

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DiSantis, David J. "Valentine's Day Wishes". RadioGraphics 42, n. 1 (gennaio 2022): E5. http://dx.doi.org/10.1148/rg.219019.

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37

Buentes, Orin W., Joseph D. Kronz e Ralph H. Hruban. "Happy Valentine's Day". American Journal of Surgical Pathology 23, n. 2 (febbraio 1999): 239. http://dx.doi.org/10.1097/00000478-199902000-00017.

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38

Brenner, Brian. "Engineering Valentine’s Day". Leadership and Management in Engineering 11, n. 1 (gennaio 2011): 57. http://dx.doi.org/10.1061/(asce)lm.1943-5630.0000099.

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39

Byrne, Mairead. "After Valentine's Day". Callaloo 20, n. 3 (1997): 658–59. http://dx.doi.org/10.1353/cal.1998.0060.

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Dasgupta, Prokar. "Valentine's Day PSA". BJU International 113, n. 2 (13 gennaio 2014): 177. http://dx.doi.org/10.1111/bju.12605.

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41

Smith, Matthew B. "Happy Valentineʼs Day". American Journal of Gastroenterology 111, n. 2 (febbraio 2016): 170. http://dx.doi.org/10.1038/ajg.2014.421.

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42

Kutzner, Heinz. "For Valentine's Day". Cancer 91, n. 4 (2001): 804–5. http://dx.doi.org/10.1002/1097-0142(20010215)91:4<804::aid-cncr1067>3.0.co;2-t.

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43

Yang, Gene Luen. "Valentine's Day is..." World Literature Today 98, n. 1 (gennaio 2024): 49. http://dx.doi.org/10.1353/wlt.2024.a916071.

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44

Wilhite, David E. "Tertullian on the Afterlife: “Only Martyrs are in Heaven” and Other Misunderstandings". Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, n. 3 (1 dicembre 2020): 490–508. http://dx.doi.org/10.1515/zac-2020-0051.

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Abstract (sommario):

Abstract Perpetua only saw martyrs in heaven, according to Tertullian, De anima 55,4. This passage has perplexed scholars, since Tertullian seems to be referring to Saturus’s vision, not Perpetua’s (Passio Perpetuae et Felicitatis 13,8). Additionally, Tertullian’s citation is part of his larger argument against the Valentinians, in which he makes the peculiar claim that the souls of the dead are “below” (inferi) with the exception of the martyrs who are in Paradise. I contend that Tertullian’s claim has been misunderstood in the last few decades of scholarship because of a failure to contextualize his remark within his rhetorical strategy. Disentangling Tertullian’s convictions from his rhetoric is notoriously difficult, and yet by reading Tertullian as fully immersed in the tactics from the Second Sophistic Movement recent scholars have made great advances in our understanding of this North African Christian writer. Several of Tertullian’s other works provide counter-evidence to the idea that only martyrs go to heaven: specifically, Tertullian further defines “heaven,” its location, and its occupants; additionally, Tertullian clarifies who is a “martyr” in his wider oeuvre. When Tertullian’s own teachings on the afterlife are retrieved, then one can re-read De anima to see how Tertullian has cloaked these with rhetorical devices meant to refute the Valentinian notion of the soul’s ascent through multiple heavens. This idea that Tertullian believed only martyrs gain immediate access to heaven—which has often been repeated in the most recent century’s secondary literature—is itself a misunderstanding of earlier modern scholarship.

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Prasiska, Gadis, Ivana Theo, Jahya Adiputra e Sri Yunita. "VALENTINE DAY TIDAK HARUS MENUJU PERZINAHAN". Inspiratif Pendidikan 12, n. 1 (15 maggio 2023): 104–8. http://dx.doi.org/10.24252/ip.v12i1.37579.

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Abstract (sommario):

Valentine's Day or what is known as Valentine's Day is very popular among young people and is the most eagerly awaited moment on February 14th. Valentine's Day is often celebrated every year so that it becomes a culture and a trend. Valentine's Day is synonymous with flowers, chocolates, dolls, and some people even celebrate this day with sex parties. This culture is practiced by young people from various countries and including Indonesia, which increasingly refers to the damage to Indonesian culture and morals. Therefore this research was carried out to make people aware of deviations from Valentine's Day and the negative impact on Indonesian culture and provide enlightenment from the aspects of religion, society, government and in the eyes of education. In analyzing this case the writer uses descriptive qualitative research methods. The results of this study regarding the thoughts and views of cultural agencies regarding acts of deviation from Valentine's Day celebrations.

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SERRANO MADROÑAL, RAÚL. "EUDOCIA, HIJA DE VALENTINIANO III". HABIS, n. 49 (2018): 189–202. http://dx.doi.org/10.12795/habis.2018.i49.14.

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Kelmelytė, Gražina. "The Concept of Bridal Chamber in the Valentinian Inscriptions". Literatūra 62, n. 3 (14 dicembre 2020): 78–92. http://dx.doi.org/10.15388/litera.2020.3.5.

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Abstract (sommario):

This article investigates the Valentinian ritual, called “bridal chamber”, in the only surviving Valentinian funeral epitaphs, Flavia Sophe and NCE 156. These inscriptions stand out from the context of other Valentinian sources because they are extant in the Ancient Greek, not the Coptic language. Bridal chamber is a polysemous concept in the Nag Hammadi texts, and therefore begs the question, what does it mean in the Valentinian funeral epitaphs? Furthermore, this article is an attempt to elucidate the connections between the two inscriptions by interpreting the concept of bridal chamber.

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Gelinas, Lillee. "Valentines and kindness". American Nurse Journal 18, n. 2 (8 febbraio 2023): 04. http://dx.doi.org/10.51256/anj022304.

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Biberman, L., B. A. Veklenko, Vitalii L. Ginzburg, Gleb S. Zhdanov, Boris B. Kadomtsev, S. M. Rytov, Boris M. Smirnov, Immanuil L. Fabelinskii, Evgenii L. Feinberg e Ivan A. Yakovlev. "Valentin Aleksandrovich Fabrikant (Obituary)". Uspekhi Fizicheskih Nauk 161, n. 6 (1991): 215. http://dx.doi.org/10.3367/ufnr.0161.199106i.0215.

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Erokhin, A. I., V. P. Zaitsev, S. V. Krivokhizha, Oleg N. Krokhin, V. V. Morozov, Pavel P. Pashinin, Leonid P. Presnyakov et al. "In memory of Valentin Sergeevich Starunov". Uspekhi Fizicheskih Nauk 170, n. 12 (2000): 1359. http://dx.doi.org/10.3367/ufnr.0170.200012g.1359.

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