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Artykuły w czasopismach na temat "St Francis Church"
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Van Aarde, R. B. "Franciscus van Assisi: sy betekenis vir vandag!" Verbum et Ecclesia 25, nr 2 (6.10.2004): 739–50. http://dx.doi.org/10.4102/ve.v25i2.296.
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St. Francis’ views on religious life, as explained in a previous article in this journal, had its foundations in a well-founded theology of compassionate ministry. This origin of all compassion according to St. Francis is God himself. In this article St. Francis’ significance for the church also in South Africa is discussed in detail. It is concluded that a well-balanced theology of service in many ways provide an answer.
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Stewart, Noral D., Joseph F. Bridger i James S. Brawley. "St. Francis of Assisi Catholic Church, Raleigh, NC". Journal of the Acoustical Society of America 119, nr 5 (maj 2006): 3400. http://dx.doi.org/10.1121/1.4786740.
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Taylor, Brian. "Church Art and Church Discipline round about 1939". Studies in Church History 28 (1992): 489–98. http://dx.doi.org/10.1017/s042420840001264x.
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On 3 May 1939 Dr Francis Carolus Eeles, General Secretary of the Central Council of Churches, wrote to Dr John Victor Macmillan, second Bishop of the new diocese of Guildford. He began by praising the Guildford Advisory Committee, ‘one of the best in the country; its businesslike methods and its thoroughness leave nothing to be desired.’ It was not one of the six on which Eeles himself served. He went on to speak about Guildford St Nicolas’.
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Czyżewski, Bogdan. "Wypowiedzi Ojców Kościoła na temat wiary w interpretacji papieża Franciszka w encyklice "Lumen fidei"". Vox Patrum 61 (5.01.2014): 493–502. http://dx.doi.org/10.31743/vp.3641.
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The first Encyclical Letter of Pope Francis, commencing with the word “Lumen fidei”, contains valuable statements of the Church Fathers on the topic of faith. The Holy Father examines and interprets them in the context of his own reflections. He quotes St. Augustine (11 times), St. Irenaeus of Lyons (3 times), St. Justin and Origen (each 2 times) and the Epistle of Barnabas, Clement of Alexandria, Tertullian, St. Cyril of Jerusalem, St. Leo the Great and St. Gregory the Great. The texts of the Church Fathers, cited by the Pope, are focused on four main themes. The first is related to the way, that leads a man to faith, which is born through love looking for truth. Therefore, there is a deep relationship between two realities – fides et ratio. Faith finally demands to be shared with others, and is transmitted in the community of the Church. She is strengthened by the fact, that it bears fruit, and will change the lives of those, who believe.
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Мadej-Cetnarowska, M. "Christian “anarchism” of three cosmists (st. Francis of Assisi, N.F. Fedorov, Pope Francis)". Solov’evskie issledovaniya, nr 1 (31.03.2021): 42–57. http://dx.doi.org/10.17588/2076-9210.2021.1.042-057.
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The philosophy of three prominent Christian thinkers is considered: St. Francis of Assisi, Nikolai Fedorovich Fedorov and Pope Francis. Despite the time distance, each of them sets forth common ideas. It is claimed that the link between these individuals is the philosophy of cosmism. A typical representative of this trend is Nikolai Fedorov, but thinking in the categories of cosmism is also noted in the works of St. Francis of Assisi and Bishop of Rome. It is proposed to call them Christian anarchists who violate the fossilized structure of the church and society. The specificity of their anarchism is emphasized, devoid of negative features, built in the image of Christ and leading to the renewal of the sacred space, the Earth. The basic concepts of each of the three Christian anarchists are considered. The analysis of their philosophy allows for the formulation of the thesis that the ideas they propose to restructure the world and society are based on the principle of Christ – “not by force, but by love”.
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FUKUSHIMA, Ayako. "BUILDING ST. FRANCIS OF ASSISI CHURCH AND SCHOOL IN HONG KONG". Journal of Architecture and Planning (Transactions of AIJ) 85, nr 768 (2020): 453–62. http://dx.doi.org/10.3130/aija.85.453.
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Olympios, Michalis. "Between St Bernard and St Francis: a Reassessment of the Excavated Church of Beaulieu Abbey, Nicosia". Architectural History 55 (2012): 25–55. http://dx.doi.org/10.1017/s0066622x00000046.
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In a section of a chapter on the historiography of Gothic architecture in the formerly Byzantine-ruled territories of the eastern Mediterranean entitled ‘Perspectives and Future Directions’, Tassos Papacostas summed up the relative lack of impact that this traditionally marginal field of medieval artistic production has had on wider arthistorical discourses. In asking why ‘western’ medievalists should ‘bother to look’ at Gothic buildings in the East, he argued that these buildings are of interest to them primarily from the point of view of the cultural, technical and financial processes involved in the transfer of western artistic idioms and models to lands hitherto steeped in an altogether different architectural and artistic tradition. However, it is also the case that, while the prevalent trend in the study of medieval architectural monuments in the eastern Mediterranean prioritizes the local context and how it affected the artistic process, this need not preclude the possibility that at least a few of these buildings could challenge long-held assumptions about western European developments and open new perspectives on them, if approached with the right questions in mind.
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Winter, Stephan. "“[…] from Our Own Comfort Zone […] to […] All the ‘Peripheries’” (EG 20). A Franciscan Keyword of Pope Francis and its Significance for Christian Worship". Religions 9, nr 10 (25.09.2018): 290. http://dx.doi.org/10.3390/rel9100290.
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In Evangelii gaudium (No. 20), Pope Francis writes: “In our day Jesus’ command to ‘go and make disciples’ echoes in the changing scenarios and ever new challenges to the Church’s mission of evangelization […]. Each Christian and every community must discern the path that the Lord points out, but all of us are asked to obey his call to go forth from our own comfort zone in order to reach all the ‘peripheries’ in need of the light of the Gospel.” Here and in other passages the Pope makes clear that he understands the Church and its mission in a very Franciscan way. Consider how St. Francis of Assisi kept company with the poor, and bear in mind texts like his “Instructions for brothers who want to go on the missions”. Celebration in worship is an important element of such an evangelization: it opens a way to the experience of the One who really sends the Good News to all believers! This article argues that Francis prefers two options to promote a Franciscan worship practice in that sense: for him it is “imperative to evangelize cultures in order to inculturate the Gospel” (EG 69). Firstly, worshipping should be connected with “authentic ‘popular piety” as the “starting point” of Evangelization (ibid. and EG 70), and secondly the translation of official liturgical texts should follow a threefold fidelity: to the Bible, to the Church’s tradition, and to any given people’s own language (cf. Motu Proprio Magnum Principium). The Pope’s strategy here follows de facto ideas of St. Francis, such as when the Poverello enlivened the mystery of the Incarnation by arranging a manger in Greccio (1223). One conclusion from this is that the Church has to develop ideas “in restoring a mystical adherence to the faith in a pluralistic religious landscape” (EG 70).
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Sobota Matejčić, Gordana. "Institute for History of Art, Zagreb". Ars Adriatica, nr 2 (1.01.2012): 167. http://dx.doi.org/10.15291/ars.447.
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In 2005, during the composing of the Inventory of the Moveable Cultural Heritage of the Church and Monastery of St Francis of Assisi at Krk, three wooden statues were found in the attic. These had once belonged to a lavish Renaissance triptych at the centre of which was a figure of the Virgin (107 x 45 x 27 cm), flanked by the figures of St John the Baptist (c. 105 x 28 x 30 cm), an apostle with a book (c. 93 x 32 x 22 cm), and, in all likelihood, St James the Apostle. A trace of a small left foot in the Virgin’s lap indicates that the original composition was that of the Virgin and Child. It is highly likely that these statues originally belonged to the altar of St James which mentioned by Augustino Valier during his visitation of the Church of St Francis of Assisi in 1579 as having a pala honorifica . Harmonious proportions, fine modelling of the heads, beautifully and confidently carved drapery of the fabrics, together with almost classical gestures, all point to a good master carver who, in this case, sought inspiration in Venetian painting of the 1520s and 1530s. When attempting to find close parallels in the production of Venetian wood-carving workshops from the first half of the sixteenth century, without a doubt the best candidates are two signed statues from the workshop of Paolo Campsa de Boboti: the statue of the Risen Christ from the parish church of St Lawrence at Soave in Italy, dated to 1533, and the statue of the Virgin and Child in a private collection in Italy, dated to 1534. To these one can add a statue from the Gianfranco Luzzetti collection at Florence, which has been attributed to Campsa’s workshop. Judging from all the above, the statues from St Francis’ might be dated to the 1540s. In the parish church of Holy Trinity at Baška is a wooden triptych which, according to a nineteenth-century record, was inscribed with Campsa’s signature and the year 1514. When Bishop Stefanus David visited the Chapel of St Michael at Baška in 1685, he described in detail this wooden and carved palla on the main altar dedicated to St Michael, noting that the altar is under the patronage of the Papić family who had founded it and made considerable donations to it. The high altar in the Church of St Mary Magdalene at Porat, also on the island of Krk, has a polyptych attributed to Girolamo and Francesco da Santa Croce. Until now, it has been dated to 1556 - the year of the dedication of the altar and the church. However, more frequently than not, a number of years could pass between the furnishing of an altar and its dedication. With this in mind and having re-analyzed the paintings, the polyptych can be dated as early as the previous decade. Until now, the Renaissance statue of St Mary Magdalene (105 x 25 x 13 cm), originally part of an altar predella but today housed in the Monastery’s collection, was not discussed in the scholarly literature save for its iconography. Based on the morphological similarities between the statue of St Mary Magdalene and the three statues at Krk, it can be concluded that they were carved by the same master carver. Written sources inform us that after 1541 Paolo Campsa was no longer alive. Great differences between the works signed by Campsa have already been the subject of scholarly debate and it is known that due to high demand, his workshop included a number of highly skilled wood carvers. In the case of Krk, perhaps the master carver was an employee at Campsa’s workshop who outlived him and who, after its closure, went his own way and was considered good enough to be hired by fellow painters from the Santa Croce workshop. Installing a statue in a predella was a rare occurrence in sixteenth-century Croatia and Venice alike. Even in the case of Campsa. Reliefs were used more frequently. However, this arrangement was customary on contemporary flügelaltaren in the trans-Alpine north. It ought to be considered whether this northern altar design might provide a trail which would lead to a more specific location of a possible master carver.
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Grimes, Robert R. "Harmonious Discord: Nineteenth-Century Music and New York City's Church of St. Francis Xavier". U.S. Catholic Historian 39, nr 3 (2021): 1–24. http://dx.doi.org/10.1353/cht.2021.0015.
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Byrne, John Henry, i res cand@acu edu au. "Sacred or Profane: The Influence of Vatican Legislation on Music in the Catholic Archdiocese of Melbourne, 1843 - 1938". Australian Catholic University. School of Music, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp09042006.88.
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Despite the authoritative and very explicit directions from the Vatican in 1903, the Catholic Archdiocese of Melbourne successfully resisted the demands for a major reform of liturgical Church music for 35 years. This thesis will examine the reasons for this strong and effective resistance to the demands of the Holy See and show that despite being complex and interrelated these reasons can be summarised under two fundamental headings. The thesis will examine the broad spectrum of music performed in the Melbourne Archdiocese, but because of the limited availability of information and the prime importance of the two principal churches of the Archdiocese, it shall concentrate on St. Patrick’s Cathedral and on St. Francis Church. The thesis shall also examine in detail the documents of the Holy See concerning liturgical music which were relevant to musical practice in Melbourne. Special attention is drawn to the influential Motu proprio Tra le sollecitudini (1903) issued by Pope Pius X. The time span of this thesis covers the 95 years from March 1843 when the first music was sung in Melbourne’s only Catholic church to 1938 when Archbishop Daniel Mannix ordered the reforms to liturgical music as demanded by the Vatican. The thesis shall demonstrate that the resistance to the reform of liturgical music in the Catholic Archdiocese of Melbourne was due to the two following influences: the fact that the new freedom and wealth that the immigrant Irish community of the Archdiocese of Melbourne experienced enabled them to establish churches and liturgies whose grandeur and artistic excellence symbolized their success in establishing a major new social and cultural status in their new home. Church music was one of the great manifestations of this and as an integral part of their new significance and sense of achievement, it was to be jealously guarded. the second was the matter of authority and the independence of the Catholic bishops from the dictates and interference of the Vatican authorities. These Irish-born bishops were trained in an historical milieu in Ireland and Europe which fostered a fierce pride in the value of autonomy from external and alien authority. In this they were given a great degree of protection by the isolation of Australia and its distance from outside authority. In this Archbishops Carr and Mannix both proved to be strongly independent leaders who proved to be most reluctant to automatically implement reforms imposed by the Vatican. It will be shown that only in the fourth decade of the twentieth century was Episcopal authority finally brought to bear to make reforms to liturgical music a reality in the Catholic Church in Melbourne.
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Lott, Stefanie B. "Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi". Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.
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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
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Dudek, Stephen Stanley. "Drawn into the circle of God's love a congregational study of unity and diversity /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Matenaer, David Herbert. "Parish ministry and the spiritual horizon". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Weldon, C. Michael. "Church consolidations and closures mentoring reconciliation through ritual /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Thesis (D. Min.)--Catholic Theological Union at Chicago, 2002.Vita. Includes abstract. Appendix: A ritual of group grieving -- Kairos: a ritual honoring common ground -- Rite for completion of reconciliation of groups -- Rite of reconciliation: a day of atonement -- Reconciliation rite for impasse -- Rituals of transition: a week of farewell for parish closure -- Rite of leavetaking of a church -- Rites for inauguration of a newly consolidated parish -- Rites of reception and memorial of the closed parish with a blessing of the foundation stone ... Includes bibliographical references (leaves 323-337).
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MANCINI, LORENZO EMILIO LUCA. "La riforma monastica di Catherine Mectilde De Bar (1614 1698): le radici, l'attuazione, le prospettive". Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/171.
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La riforma attuata nel ramo femminile dell'ordine di San Benedetto da Catherine Mectilde de Bar [Madre Mectilde del Santissimo Sacramento] (1614-1698). La formazione, l'opera e gli incontri della religiosa lorenese sullo sfondo delle vicende politiche ed ecclesiali della Francia del XVII secolo. Gli aspetti storici, istituzionali e teologici legati alla fondazione e allo sviluppo dell'Istituto delle benedettine dell'Adorazione Perpetua del Santissimo Sacramento.The reform realised by Catherine Mectilde de Bar [Mother Mectilde of the Most Holy Sacrament] (1614-1698) in the feminine branch of the Benedictine Order. The formation, the works and the writings of this nun from Lorraine in the midst of the political and ecclesial events in seventeenth century France. The historical, institutional and theological aspects connected with the foundation and the development of the institute of the Benedictine nuns of the perpetual adoration of the Most Holy Sacrament.
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Jen, Hung Shu, i 洪淑貞. "St. Francis of Assisi's Perspective of Bioethics in the Catholic Church". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/90320469621303485722.
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碩士輔仁大學
宗教學系
99
Abstract In the beginning of the 21st century, the most important subject at international meetings in different countries was ecology ethics. When we discuss global problems, we consider problems such as melting ice caps, global warming and climate change. As a matter of fact, we should not discuss the problems of the earth, but what it’s masters are doing to it. The problems are not the phenomena that we are seeing, but the intentions in people’s hearts. Research in bioethics has had a deep impact on people’s perspectives and ways of thinking. The first part of this article discusses the meaning and mission of modern bioethics, and asks what is “Modern Bioethics” ? What’s the relationship between bioethics and ecological ethics? The second part of this article discusses St. Francis of Assisi’s perspective of life and nature, and compares his perspective of bioethics with four principles of bioethics. Then we must ask, is there any principle in St. Francis of Assisi’s words and deeds? After defining the perspective of Bioethics and understanding St. Francis of Assisi’s perspective of Bioethics, we shall ask in the third part: What edification does St. Francis of Assisi’s perspective of Bioethics bring to modern society? What’s its contemporary meaning? When we are facing confusion of values and a rampant neglect of ethical principles, separation, violence, and money worship around the world, people don’t respect life and nature, and wreak havoc on the world . What methods and attitudes can we find from St. Francis of Assisi’s perspective of life? We can use bioethics to deal with our modern problem. By way of the research above, we also find that St. Francis of Assisi’s perspective of Bioethics can be a global principle and a bridge of communication in religious dialogue between different religions. His perspective of Bioethics also can be a central ideal of holistic education and spiritual education of the cosmos and ecology in educational circles. The writer of this article works for a high school established by the Order of Friars Minor in the Catholic Church. I hope these pages make some contribution to the life education curriculum and activities, and can be a reference for life education curriculum in high schools of Taiwan through the present and explain St. Francis of Assisi’s perspective of Bioethics. Key Words：Catholic Church , St. Francis of Assisi, Bioethics, Ecological Ethics, Perspective of Life , Perspective of Nature
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Thönissen, Cornelis Jacques. "Foundations for spirituality : a 'hermeneutic of reform' for a church facing crises inspired by St Francis of Assisi". Thesis, 2014. http://hdl.handle.net/10500/19100.
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Either relational contact with God is seen to be existentially attainable or God will become
increasingly irrelevant to contemporary society. For Church identity and effectiveness as she
serves the world, it is vital that God's initiating power can be seen to impact on this world.
As response to fourteen symptoms the Church faces as 'crises,' an inclusive hermeneutic
seeks fresh categories for a foundational spirituality capable of catalysing reform and
transformation. This comprehensive foundational hermeneutic hypothesised is grounded on
three foundational categories of experience, relationality and spiritual intuition. Any reception
of such transcendence has to occur subjectively ‘in experience.’ Evasive as it is, experience
is posited as a foundational category that needs to be rehabilitated through fundamental
philosophy and theology, as well as interdisciplinary explorations. It will be shown that the
challenges facing the contemporary Church are rooted in lost experience of transcendence.
However the entry point experience provides is never to become narcissistically selfreferential
but aims to establish a reciprocal relationship in faith. As an overarching category,
dynamic relationality will need to be socially transformative. The deep 'God-person' relational
mode, as it synthesises both human capacities and spiritual faculties, is experienced
interiorly and as such is called spiritual intuition. It is argued that the notion of, and capacity
for, intuition has been widely ignored and eroded. It is demonstrated that a 'reasonable
intuition' is a more synthetic faculty 'naturally' open to illumination and infusion by the Spirit
than an excessive traditional Church reliance on the workings of reason-intellect. Here the
witness of the life of St Francis of Assisi allows simpler and accessible entry into the
categories of affective experience and spiritual intuition under overarching relationality.
Francis as model, when compared to other Saints, substantiates the three foundational
categories. The conclusion chapter tests the foundational theory as it is applied to the
fourteen challenges the Church faces. The results of this study, and its applications, offer a
promising, fruitful humble metaphysic as 'solution' for the ‘Church in the world’ much in line
with Pope Francis' recent approaches.Christian Spirituality, Church History & Missiology
D. Th. (Christian Spirituality)
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Martin, Marlene Lorraine. "An ethical analysis of the responsibility of the church towards women infected by HIV/AIDS : with particular reference to St Francis Care Centre and Sparrow Village". Diss., 2009. http://hdl.handle.net/10500/2686.
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This dissertation examines the participation of the church and Christians in the lives of women who are infected and affected by HIV/Aids in South Africa. To this end two Christian facilities; Sparrow Village and St Francis Care Centre, were examined in order to gain insight into the ethical issues of knowledge of patients and caregivers, the prevention measures being taught and the care facilities available to women in the plight in which they find themselves. A partial survey was conducted into the current policies and contributions by the church in an attempt to assess new ways to combat the disease. Medical information was examined as to what the virus is and how it is transmitted and reasons why women are particularly vulnerable to the virus. The dissertation seeks to understand practical ministerial ways in which the church should participate in women’s lives while being sensitive to the cultural, social and political and economic elements involved.Systematic Theology & Theological Ethics
M.Th. (Theological Ethics)
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Kučerová, Mariana. "K. I. Dientzenhofer ve službách Tovaryšstva Ježíšova". Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-408862.
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K. I. Dientzenhofer in the service of Society of Jesus Abstract The Diploma Thesis aims to map the famous Jesuit religious buildings arising in the Czech kingdom by the hands of Kilian Ignac Dientzenhofer, as well as some smaller foundations or now-defunct constructions. Firstly it is the rural residences in Liběšice and the completion of the construction in Tuchoměřice or the dispensary in Smíchov, which has been demolished in 1930. Furthermore, the Holy Mountain Steps, which were only partially implemented according to the Dientzenhofer proposal. The Thesis also includes constructions where the architect's authorship is not proven, such as the Chapel of Sts. Archangel Michael in Kozinec and Chapel of Sts. Cross in Středokluky. An important part is also the effort to put these buildings into the context of the work of the younger Dientzenhofer and to get a closer look at the perception of their clients, including the typology of the architectural order within the function. Keywords The Church of St. Francis Xavier, the Church of St. Clement, the Church of St. Nicholas, the Church of St. Bartholomew, Prague, Opařany, Odolena Voda, Lesser Town, Tuchoměřice, Liběšice, radical Baroque, K. I. Dientzenhofer, Jesuits, architecture, rural residences, chapel
Książki na temat "St Francis Church"
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Tales of St. Francis. New York: Doubleday, 1988.
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Wolfe, Barbara Schull. St. Francis Xavier Catholic Church records. Bowie, Md: Heritage Books, 1999.
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St Francis at prayer. London: Darton, Longman and Todd, 1988.
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Knott, Peter. A spiritual adventure with St Francis Xavier. London: Incorporated Catholic Truth Society, 1986.
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St. Francis Xavier Catholic Church records.: Knox County, Indiana. Bowie, Md: Heritage Books, 1999.
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Porteus, Robert John Norman. A history of St. Francis' Church, Parish of Annaghmore. (Annaghmore): The author, 1986.
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Francis. The admonitions of St. Francis of Assisi. Chicago, Ill: Franciscan Herald Press, 1987.
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Bolts, T. William. St. John's parish on St. Mary's Avenue in the city of St. Francis, 1893-1993. [S.l: S.n., 1994.
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St. Francis and the foolishness of God. Maryknoll, New York: Orbis Books, 2015.
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Lunghi, Elvio. The Basilica of St. Francis in Assisi. New York, N.Y: Scala/Riverside, 1996.
Znajdź pełny tekst źródłaCzęści książek na temat "St Francis Church"
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"Church of St Francis". W Sacred Buildings, 160–62. Birkhäuser, 2008. http://dx.doi.org/10.1007/978-3-7643-8276-6_45.
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Kanter, Deborah E. "La catedral mexicana". W Chicago Católico, 31–56. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252042973.003.0003.
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Mexicans, tejanos, and braceros converged on Chicago in greater numbers in the World War II era and after. Most settled around St. Francis of Assisi Church, which anchored the city’s largest Mexican neighborhood, the Near West Side. Puerto Ricans joined other Spanish speakers. Priests and nuns aimed to meet immigrants’ religious and social needs. St. Francis offered a rich Catholic liturgical calendar of feast days, novenas, and Holy Hours. Parishioners avidly took part in personal and communal religious devotion. St. Francis became “el refugio de los mexicanos” and simultaneously grew into a very American parish. As the city’s Latino population dispersed, the faithful came from well beyond the Near West Side. The church’s cathedral-like reputation endures even today.
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Graziano, Frank. "St. Joseph Apache Mission, Mescalero". W Historic Churches of New Mexico Today, 176–205. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0007.
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The chapter opens with discussion of native Catholicism among the Apache, and of the syncretic church imagery epitomized by the Apache Christ behind the altar. The discussion then pursues the “rebuild my church” mandate that St. Francis received in a vision and the application of the same by Franciscans and others who undertook the restoration of the huge stone church and the congregation in Mescalero. The discussion of a trainee program at this and other sites introduces a section regarding the influence of church restoration on the alcoholism and sobriety of one of the workers. The chapter then discusses the difficulties of transition from Franciscan to diocesan pastorship. It concludes with a historical section on the freed Chiricahua prisoners of war who settled at Mescalero, and on Father Albert Braun, whose vision and initiative resulted in the construction of St. Joseph. The chapter includes a visiting guide.
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Antoszczuk, Rafał Maria. "Zakrystia jako przestrzeń przygotowania do liturgii na przykładzie zakrystii bazyliki św. Franciszka z Asyżu w Krakowie". W Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.08.
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Vestry as a space of preparation for liturgy on the example of the church of St. Francis of Assisi in Krakow The topic of the following article is “Vestry as a space of preparation for liturgy on the example of the church of St. Francis of Assisi in Krakow“. The author, besides histor-ical issues concerning the vestry and the process of building the discussed Franciscan vestry, shows it as an example of the integral part of a church, used by the priest and acolytes for preparation for celebration of liturgy, as well as a place for storage of church equipment and liturgical books. The antique furnishings and decorations of a place that allow to prepare for the liturgy should help emphasizing the crucial role of celebration. The presented paper, besides theological interpretation, underlines the sanctity and dignity of a vestry, which always should present the high level of furnish-ings and decorations, what nowadays is misunderstood, underestimated and ignored when organizing the church both by architects and priests themselves.
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"The Date of the St Francis Cycle in the Upper Church of San Francesco at Assisi: The Evidence of Copies and Considerations of Method". W The Art of the Franciscan Order in Italy, 113–67. BRILL, 2005. http://dx.doi.org/10.1163/9789047404620_009.
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Drąg, Marcin. "Rozwój przestrzeni liturgicznej kościołów franciszkańskich od XIII do XVIII wieku". W Przestrzeń liturgiczna. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374387828.05.
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Development of liturgical space in Franciscan churches between 13thand 18th centuries The aim of this writing is to show changes which took place in sacral space of Fran-ciscan temples. At first Friars Minor Conventual were occupying small, abandoned churches. There they found their space for prayer. However, the first generation of Marcin Drąg OFMConv98 the followers of St. Francis did not possess their own sacral area. Instead, they were only its users.Letters of the order’s founder are clearly defining sensitivity connected with cult which all members of the order should possess. Therefore emerges a need of sacral space’s arrangement just in the first decades of the order. Thanks to papal privileges and a demand for ceremonial celebration of liturgy, Franciscan churches are equipped with choirs, lecterns and all paraments needed. This fact is affirmed by Ordinationes(the Franciscan liturgical statutes).The 1260 Narbonne constitutions defined a plan for sacral space of Franciscan churches. It was based on order’s spirituality. The crucified Saviour is put in the middle of this plan. His sacrifice is being re-lived in the mystery of the Holly Mass. Virgin Mary and Saint John the Apostle are participating in this sacrifice as represent-atives of the Church, while Saint Francis and Saint Anthony are representing people redempted with Christ’s blood. By following Jesus, they have received a prize of His eternal companion in heavenly glory.Simultaneously with arrangement of God’s service in conventual churches, friars are becoming more open to fraternity, which determine later arrangements in space of Franciscan churches. Many churches has become places of relics worship and important shrines, with Assisi and Padua among others. Spirituality of the Order and devotion of people have led to creation of side chapels and altars which were spon-sored by benefactors, who received Holly Masses, celebrated for them, and pastoral care in exchange.The 1632 constitutions of Pope Urban the 8th together with order’s etiquette from 1759 are re-affirming the original message of Franciscan temples. It is based on mys-teries of salvation which are represented by the crucified Jesus Christ, the Immaculate Conception of Virgin Mary and Franciscan Saints who with their lives example have shown a way to glory. The idea of Franciscan devotion is represented in dedicated altars and ceremonial processions.In modern age, churches of Friars Minor Conventual were constantly influenced by changes of Renaissance (15th century) and Baroque (from 18th century), which composition was totally different from Gothic. However, despite some architectural changes, the Franciscan idea of devotion, which was included in the plan of churches, has remained the same.The analysis of sacral space in Franciscan churches which has been conducted in this article heads to a conclusion of constant development of Franciscan churches interiors. The changes which took place during 13th and 18th centuries were dictated by evolution of order’s spirituality and needs of believers.
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Thomson, Peter. "Angels and Ghosts in Irkutsk". W Sacred Sea. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780195170511.003.0023.
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For thousands of the tsars’ political enemies in imperial Russia, the bad news was that they were being stripped of their wealth, their civil rights, and their aristocratic privileges and exiled to Siberia, perhaps never to return home. The good news was that they were being sent to Irkutsk. In the continent-sized freezer and prison camp that was Siberia, Irkutsk was a place where formerly dignified and refined Russians not only might survive but might even be able to live with something approaching the dignity and refinement of their lives back in St. Petersburg or Moscow. “The best of all Siberian towns is Irkutsk,” Chekhov wrote on his way east to report on the prison camps of Sakhalin Island in the Pacific in 1890. The city is more than 5,000 kilometers from Moscow, 250 kilometers from Mongolia, and twice as close to Beijing’s Forbidden City as to the Kremlin, and even after the first road was cut from Moscow in the 1860s, it took a month of miserable travel to get here under the best conditions. It’s also a place where it was said that you could hear a symphony or an opera as good as any in St. Petersburg, or attend the theater in a hall that would grace the most elegant streets of the Russian capital. Where, today, you can walk down tree-lined sidewalks fronting elegant commercial blocks with well-stocked shops and cafes serving the best coffee west of San Francisco. Where green and gold spires descend to ornate white Orthodox churches and poplar-shaded log houses with gracefully carved eaves and window frames extend for what seem like miles in every direction. Irkutsk was founded in the mid-seventeenth century as a Cossack ostrog, a fort at the confluence of the Irkut and Angara rivers, and by the mid-eighteenth century it had become the administrative center of Eastern Siberia as the Russian Empire pushed its frontier ever eastward. It had also become the economic hub of the region, “the warehouse of Russia,” as the contemporary writer Mark Sergeyev puts it, where, he says, quoting a Russian proverb, “everything was on sale except pigeon’s milk.”
Streszczenia konferencji na temat "St Francis Church"
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Šodan, Matej, Boris Trogrlić, Damir Foretić, Antonio Munjiza, Ivan Balić i Hrvoje Smoljanović. "FDEM FAILURE ANALYSIS: BELL TOWER OF CHURCH OF ST. FRANCIS OF ASSISI ON KAPTOL IN ZAGREB". W 1st Croatian Conference on Earthquake Engineering. University of Zagreb Faculty of Civil Engineering, 2021. http://dx.doi.org/10.5592/co/1crocee.2021.274.
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