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1
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.
2
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’.
4
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.
8
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.
10
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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Miller, Rachel. "Converting “the Indies” of Naples in Luca Giordano’s St. Francis Xavier Baptizing Indians Altarpiece". Journal of Jesuit Studies 6, nr 2 (21.06.2019): 249–69. http://dx.doi.org/10.1163/22141332-00602004.
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This article discusses an altarpiece by Luca Giordano painted for the church of San Francesco Saverio (now San Ferdinando) in Naples in 1685. Described in contemporary sources as “St. Francis Xavier baptizing the people of Japan,” the painting reveals little about Japan or Jesuit missionary efforts in Asia; instead, the painting discloses much about how Jesuits approached their mission in Naples. Here, Jesuit missionaries found a heterogeneous environment, filled with a variety of different types of potential converts, including unruly nobles, superstitious peasants, fallen women, and a large number of Muslim slaves. Giordano’s altarpiece uses the figures of St. Francis Xavier and St. Francisco de Borja to exemplify two models for the conversions that Neapolitan Jesuits hoped to bring about—the baptism of non-Christians and the religious reform of those who had been born Christian. This article will demonstrate that Giordano’s altarpiece thematized the transformation of heterodoxy into orthodoxy, while also contributing to a Jesuit discourse that characterized Naples as being another “Indies,” an environment mired in religious heterodoxy and thus attractive to ambitious Jesuits who longed for the mission fields of far off lands.
12
Vežić, Pavuša. "Sveti Frane u Zadru - arhitektura crkve i samostana u doba gotike i renesanse". Ars Adriatica 8, nr 1 (28.12.2018): 17–46. http://dx.doi.org/10.15291/ars.2753.
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The author discusses the architecture of the church and the monastery of St Francis in Zadar in their original form, and their transformation during the Gothic and Renaissance periods. Based on an analysis of published historical sources and the preserved architectural elements, it has been concluded that the extant structure of the complex emerged between the mid-13th and the early 14th century, when the church and the sacristy were built, as well as the monastery wings and the original cloister. An important typological feature of the church is its three-apse rear structure, which the author brings into connection with the Gothic architecture of Franciscans and Dominicans from Umbria and Veneto during the 13th century. The sacristy, in which the Peace of Zadar was signed in 1358, was also a chapel of St Louis and the chapter hall. Its significant rearrangement, with the furnishing of the choir and the sanctuary, took place at the end of the 14th century, when the General Chapter in Cologne proclaimed the monastery the seat of the Franciscan province of St Jerome for Dalmatia in 1393. The choir rebuilding was completed by the mid-15th century with the construction of Giorgio da Sebenico’s podium on the site of the presumed earlier railing.
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Hankins, Kenneth. "The Jesuits and the Rebirth of the Catholic Church in Bristol". Recusant History 26, nr 1 (maj 2002): 102–31. http://dx.doi.org/10.1017/s0034193200030739.
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Jesuit archives refer to Bristol as ‘a very ancient mission’ of the Society of Jesus and as ‘one of the Society’s first class missions’. This article traces briefly the early development of the Society in that part of the old Western District which included Bristol and which for their own administrative purposes the Jesuits called the College (District) of St. Francis Xavier, and then seeks to show how in the first half of the eighteenth century they established a permanent mission in Bristol itself—a city strongly Protestant, by the standards of the time wealthy and cosmopolitan in character, and for a while second in importance only to London.
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Laing, Annette. "“Heathens and Infidels”? African Christianization and Anglicanism in the South Carolina Low Country, 1700–1750". Religion and American Culture: A Journal of Interpretation 12, nr 2 (2002): 197–228. http://dx.doi.org/10.1525/rac.2002.12.2.197.
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In early 1710, a small group of parishioners approached Francis Le Jau, the Anglican missionary to St. James Parish in South Carolina. He recognized them all as regular churchgoers, and he was pleased when they asked him to admit them to Holy Communion. Yet he hesitated, because the men admitted that, having been “born and baptized among the Portuguese,” they were Roman Catholics. Le Jau was always cautious in such cases, he assured church authorities in London. He told the men that he would need them first to renounce “the errors of the Popish Church” before he would allow them the sacrament. He then suggested that they give the matter some thought over the next few months.
15
Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939". Archiwa, Biblioteki i Muzea Kościelne 93 (23.04.2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.
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At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz in Sokołów, Maria Ożóg and Małgorzata Maksym in Wólka Sokołowska and Katarzyna Bąk in Trzebuska while the parish priests, Franciszek Stankiewicz and Leon Szado did little for this matter. The members of the Third Order got involved in lots of activities such as sup- porting the building of the church, providing necessary things for the church and making mass of- ferings.Serious steps to found the Third Order in Sokołów were taken by the parish priest Ludwik Bukała. He organized monthly meetings for the Third Order members. He also established contact with the Bemardine Father, Wiktor Biegus, who 27 April 1936 came to Sokołów and became ac- ąuainted with the tertiaries in the parish. The permission for the canonical establishment of tertiary congregation was granted 4 May 1936 by the ordinary of Przemyśl, Bishop Franciszek Bard.The official foundation of the congregation in Sokołów took place 24 May 1936. The local tertiaries chose St Ludwik as their patron. The congregation govemment was constituted at the first meeting. The parish priest became the director of the community and Katarzyna Koziarz was ap- pointed the superior. On the day of the foundation there were about 100 members. In the first three years of the existence of the Third Order there were 30 people who received the habits and 28 who were admitted to the profession.After the canonical establishment of the congregation, the tertiaries became morę active. They provided the church with sacred appurtenances and fumishings, as well as organising public adora- tion of the Holy Sacrament. They would also wash liturgical linens and adom altars. In 1937 they bought a chasuble with the image of St Francis, and in 1939 they donated a banner with the images of Mother of God and St Francis. In addition, the tertiaries founded their own library with religious books and magazines.The congregation gathered for meetings in the parish church every month. Besides, they had occasional private gatherings. In the first years of the existence of the congregation there were 19 meetings of the Counsel. There were also two visitations of the Sokołów congregation held by Father Cyryl from Rzeszów 11 July 1937 and 6 August 1939. The activities of the tertiaries were hindered by the outbreak of the Second World War.
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Kovačević, Marijana. "St Louis of Toulouse in the Context of Franciscan Iconography on the Portal of St Francis’ Church in Ancona". IKON 3 (styczeń 2010): 219–28. http://dx.doi.org/10.1484/j.ikon.3.79.
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de Obaldía, Vanessa R. "A Shared Space and Shared Functions: From a Latin Catholic Church to an Islamic Vakıf in Ottoman Galata". Endowment Studies 2, nr 2 (14.12.2018): 133–62. http://dx.doi.org/10.1163/24685968-00202002.
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In May 1696, a devastating conflagration spread through Galata causing great damage to Latin Catholic ecclesiastical properties, and most significantly the destruction of the Conventual Franciscan church complex of St. Francis. The land was subsequently seized by the Ottoman state and the remaining structure was converted into the imperial mosque of Galata Yeni Cāmiʿ by the reigning sultan’s mother. This study examines the history and shared functions of these two places of worship through the mosque’s endowment deed (vaḳfiye) and additional Ottoman and European contemporary sources. Moreover, local and regional historical contextualisation provides an insight into how both European-Ottoman political relations and internal socioreligious tendencies influenced Ottoman policy towards Galata’s most prominent Latin Catholic church during the late seventeenth century.
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Hilje, Emil. "Zidne slike u južnoj apsidi crkve Sv. Krševana - prijedlog za Ivana Petrova iz Milana". Ars Adriatica 7, nr 1 (19.12.2017): 99. http://dx.doi.org/10.15291/ars.1379.
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Remnants of the late Gothic wall paintings in the southern lateral apse of St Chrysogonus’ church in Zadar are badly damaged, which makes it very difficult to link them to renowned artists or opuses. However, since they can be approximately dated to the second quarter of the 15th century, the number of possible candidates is significantly reduced to only a few painters who are known to have been active in Zadar at the time. In that context, certain visual correspondences to the works of Giovanni di Pietro from Milan (the “Ugljan Polyptych” at St Francis’ monastery in Zadar, frescoes in the chapel of St Doimo in the cathedral of Split, a polyptych at the State Hermitage Museum in Sankt Petersburg), as well as the use of some typical elements, indicate this painter as the possible author of these fragments.
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Leggio, Silvia. "Relics in Cortona between Byzantium and Italy: The Case of the Church of St. Francis". Actual Problems of Theory and History of Art 6 (2016): 317–24. http://dx.doi.org/10.18688/aa166-4-32.
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Baratin, Laura, Monica Giuliano i Giovanni Checcucci. "The Portico of the Church of St. Francis in Urbino: A Digital Map for Monuments". International Journal of Heritage in the Digital Era 1, nr 1_suppl (styczeń 2012): 265–70. http://dx.doi.org/10.1260/2047-4970.1.0.265.
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Russell, Conrad. "Whose Supremacy? King, Parliament and the Church 1530–1640". Ecclesiastical Law Journal 4, nr 21 (lipiec 1997): 700–708. http://dx.doi.org/10.1017/s0956618x00002982.
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In October 1993, I had to decide whether it was proper for me, as an unbeliever, to go to Parliament to vote in favour of a Church of England measure. Was it proper that laymen, not members of the church, not involved in the decisions taken, should be allowed to sit in Parliament to decide what the law of the church should be? After some discussion, I was persuaded it was proper, and cast my vote accordingly. In that decision, I recognized the triumph of one version of the Royal Supremacy over another. It is the triumph of Christopher St. German over Bishop Stephen Gardiner, of Sir Francis Knollys over Queen Elizabeth I, of Chief Justice Coke over Lord Chancellor Ellesmere, and of John Pym over Archbishop Laud. That triumph took a century to arrive after Henry VIII's Act of Supremacy, and, like many other triumphs, it threw out a promising baby with its mess of popish bath-water.
22
McClelland, V. Alan. "O Felix Roma! Henry Manning, Cutts Robinson and Sacerdotal Formation 1862–1872". Recusant History 21, nr 2 (październik 1992): 180–217. http://dx.doi.org/10.1017/s0034193200001576.
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On whit Monday, June 1st, 1857, the first general chapter of the Oblates of St. Charles Borromeo in the diocese of Westminster was held at Bayswater, one month before the splendid new gothic-conceived church of Thomas Meyer was solemnly blessed by Cardinal Wiseman and dedicated to St. Mary of the Angels, a title reflecting Manning’s enduring devotion to St. Francis of Assisi and the Franciscan Third Order. Subsequent building, extensions and additions were to be the work of John Francis Bentley. The founding group of Oblates was small, all its members being admitted as novices of the community on the day of the first general chapter. When the first biennial elections were held, Manning was confirmed by Wiseman as Superior and henceforth known to the community simply as ‘the Father’. Before the year was over the group was to be joined by three new novices and two postulants, all of whom eventually persevered in their vocation. By the time Manning died in 1892, the Oblates had been able to number a total of forty-six priests in their ranks in the space of only thirty-five years, thus easily outstripping the recruitment pattern of Brompton Oratory, the closest to the concept of the Oblates in both spiritual formation and organisation. Over the eighty years immediately following Manning’s demise, a further thirty-three priests were to be counted among the Oblates.
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Lubowicki, Andrzej. "The Young Generation of Catholics in the Face of Ecological Problems Exemplified by the Initiatives of the Catholic Youth Association". Studia Ecologiae et Bioethicae 18, nr 1 (30.03.2020): 85–94. http://dx.doi.org/10.21697/seb.2020.1.09.
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The Catholic Youth Association (Pol. KSM) operates within 41 dioceses of the Roman Catholic Church in Poland and, according to data from 2019, has approx. 20,000 members in almost 1,000 parish units and community circles. Numerous initiatives undertaken by KSM include, among others, activities aimed at protecting creation. This study presents several of the most important ecological projects implemented by KSM: 1. Bug, the River of Life - Education for Youth, Youth for Sustainable Development; 2. Youth of this Earth; 3. Electro Responsible; 4. Kayaking Patrol of St. Francis; 5. Youth for the Environment; 6. Youth Environment.
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Danyliuk, Ivan. "Diplomacy of the Holy See in the process of de-isolation of Cuba". American History & Politics Scientific edition, nr 7 (2019): 37–48. http://dx.doi.org/10.17721/2521-1706.2019.07.37-48.
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In the article are considered the role of the Holy See and the Catholic Church in the de-isolation of Cuba in the international community and the promotion of the restoration of relations with the world community. The article analyzes the change in the international situation that has forced the Cuban government to dialogue with the Catholic Church, as well as the strengthening of the position of the Catholic Church on the Cuban island. The resumption of relations between Cuba and the Holy See was mutually beneficial and necessary for both sides. The Cuban government needed a new ally to get out of isolation. For the Vatican it was necessary to legalize the activities of the Catholic Church on the Cuban island. It is noted that three popes John Paul II, Benedict XVI and Francis played a part in the withdrawal from international isolation. The visit of Pope John Paul II to Cuba attracted attention to Cuba and became a step that began the process of legalizing the Catholic Church on the island and de-isolating Cuba. Benedict XVI’s visit came at a time when the leadership changed, when Cuba was governed by Raul Castro, who conducted a series of reforms. And of course, Pope Francis played a key role in the process of restoring relations with the United States and the de-isolation of Cuba in the international arena. Cuba has undoubtedly benefited from the active interventions of Vatican diplomacy and the Holy See, which has been distinguished how in Cuba’s international statuses and so in Cuba’s economic, tourism and information areas. However, the Cuban breakthrough was also an achievement for the Holy See’s peacekeeping diplomacy on international arena. For a long time, Vatican diplomacy has once again received vocal recognition on the international stage. The Cuban breakthrough testified that even today in the XXI-st century, the «soft power» of the Vatican diplomacy See and the Pope of the Catholic Church are able to engage the conflicting parties in dialogue, to promote mutual understanding, tolerance, peaceful coexistence, international cooperation and security.
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Pavlenko , Pavlo. "Patriarchal status of the UGCC as a "shifting coin" between the Vatican and Moscow (as the pontificate of Pope Francis)". Ukrainian Religious Studies, nr 81-82 (13.12.2016): 216–22. http://dx.doi.org/10.32420/2017.81-82.755.
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Cardinal Lubomir Husar stipulates the hiding of the project on the provision of the patriarchate of the UGCC by the fact that even its sounding, not to mention the implementation, provokes a "wave of protests" in the Vatican circles, because it says "the patriarchate of the UGCC will weaken the communion with the Successor of St. Apostle Peter, and hence - weaken the connection with the whole Catholic Church, "" will mean the creation of a nationalist colored Church that will sow hatred against all others, "will become a" major obstacle to the unification of Christians in Ukraine ", will lead to" neglect of the rights of the Moscow the patriarchate, which considers Ukraine to be its canonical territory, "to the preservation of" uniticism ", which in our time was condemned as an inappropriate way to achieve unity among all Christians"
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Martin, Frank. "The St. Francis Master in the Upper Church of S. Francesco/Assisi: Some Considerations regarding His Origins". Gesta 35, nr 2 (styczeń 1996): 177–91. http://dx.doi.org/10.2307/767181.
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Rzepecka, Marta. "Marta Rzepecka: Archiwum kapituły i parafii Opatów". Archiwa, Biblioteki i Muzea Kościelne 93 (21.04.2021): 259–77. http://dx.doi.org/10.31743/abmk.12529.
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The aim of the following article is to present and analyse the collection of the Chapter and Parish Archive in Opatów. The Opatów chapter, existing for over eight centuries, is one of the oldest Polish collegiate chapters. The canons of Opatów produced a great number of records, which constitute an important source for the regional history. Unfortunately, through the centuries the documents of this archive have been depleted due to numerous wars, partitions, church fires and because of borrowing of these documents.The author concentrates on the archival sources ffom the Chapter and Parish Archive in Opatów. Among others, there are statutes and detailed reports of the Opatów chapter meetings ffom the years 1762-1822 and 1848-1972, original documents issued for the chapter and its church sińce the 16® century, the records of the bishops of Sandomierz, consistory’s and diocesan curia’s correspondence, inventories of a church property and benefices of St Marcin Church in Opatów. This archive materiał includes, among other things, information on canons, the chapter, a church property and on the materiał and spiritual condition of the parishioners. The other collection (The Parish Archive in Opatów) holds mainly registers. There are birth, marriage, death records. The oldest records are baptism ones. They have been kept sińce the beginning of the 17® century. The oldest death records are ffom the end of the 17® century, while marriage ones ffom the first half of the 18® century. The registers are connected with the banns books of the intended marriages and prenuptial exams. In the above-mentioned collection there are such books ffom the 20® century. Apart ffom registers, interesting materiał to leam the history of the parish of Opatów can be found in petty cash ledgers and minutę books such ecclesiastical institutions as the Third Order of St Francis, Rosary Fratemity, rosary groups and "Caritas"
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Cameron, James D. "Student Life Transformed: A Post-World War Two Institutional Case Study of St. Francis Xavier University". Canadian Journal of Higher Education 33, nr 1 (30.04.2003): 1–24. http://dx.doi.org/10.47678/cjhe.v33i1.183426.
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This paper is an institutional case study of how post-World War II social trends reconfigured Canadian universities and colleges and thus substantially altered the undergraduate experience. The study focuses on the church-related college of St. Francis Xavier University in Antigonish, Nova Scotia. By marshalling a combination of salient documentary, oral, survey, and statistical evidence, the author concludes that critical processes, such as rising enrolments, physical plant expansion, faculty laicization, the campaign for student power, and gradual integration of the sexes transformed key dimensions of student life. Pronounced changes occurred in the sociology of residence life, in student attitudes to institutional authority, in student-faculty relations, in institutional decision-making processes, in gender relations, in program offerings and curricular regulations, in rules governing student social life, and in the role of religion. Consequently, the student who enrolled after the 1960s entered a markedly different institution than the student's predecessor who had been admitted as an undergraduate before 1945. The research demonstrates the value of the close analysis of student life at the local institutional level in the post-war era for understanding the contours of the contemporary undergraduate experience.
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Zivkovic, Valentina. "Clothing as a symbol of charity and soul salvation in late Medieval Kotor (Cattaro)". Balcanica, nr 39 (2008): 103–14. http://dx.doi.org/10.2298/balc0839103z.
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Religious practices in late medieval Kotor included charitable acts of donating clothes to the poor as a form of imitatio Christi. The model of charity for the faithful to follow was set in the vitae of widely-favoured saints such as Sts Martin of Tours, Francis of Assisi and Catherine of Sienna, whose portraits were painted on the walls of Kotor?s church of St Anne in the second half of the fifteenth century. Evidence for the prac?tice and purpose of this particular form of charity is found in the surviving wills of the citizens of Kotor. Apart from giving clothes to the poor out of concern pro remedio animae, the motif of clothes features in the deceased?s testamentary instructions for burial in the habit of a mendicant order.
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Rowell, Geoffrey. "‘Remember Lot’s Wife’— Manning’s Anglican Sermons". Recusant History 21, nr 2 (październik 1992): 167–79. http://dx.doi.org/10.1017/s0034193200001564.
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Between 1845 and 1850 Manning, as Archdeacon of Chichester, published four volumes of collected sermons. They are not his only published sermons as an Anglican, but they are the ones with which this article will be concerned. They were published by the firm of William Pickering, whose list included the liturgical works of the Revd. William Maskell, chaplain to the High Church Henry Phillpotts, Bishop of Exeter, sermons by Manning’S nephew, W. H. Anderdon, and reprints of Bishop Wilson’s Sacra Privata and Lancelot Andrewes’ Preces Privatae, as well as Jeremy Taylor, George Herbert and Henry Vaughan. In 1882 as a Catholic Manning claimed that he had never been concerned that his Anglican sermons should be re-issued. ‘£250 was offered to me for an edition of the four volumes of Sermons. But I always refused. I wished my past, while I was in the twilight, to lie dead to me, and I to it.’ Yet, as Purcell points out, in 1865 he had consulted Dr. Bernard Smith in Rome about their re-issue. Smith’s verdict was negative. ‘These were the works of Dr. Manning, a Protestant. They were the fruits of the Anglican not of the Catholic Church.’ He was, nonetheless, impressed. ‘What I admired most in the perusal of these volumes was not the many strong Catholic truths I met with, but that almost Catholic unction of a St. Francis de Sales, or of a St. Teresa, that breathes through them all.’
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Wadkins, Timothy H. "King James I Meets John Percy, S.J. (25 May, 1622.)". Recusant History 19, nr 2 (październik 1988): 146–54. http://dx.doi.org/10.1017/s0034193200020203.
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IN May 1622 a series of private discussions on religion was held in London between representatives of the Anglican Church and the Jesuit, John Percy, alias Fisher. The occasion was the announcement by the Countess of Buckingham, mother of King James I’s favourite, George Villiers, Marquess (later Duke) of Buckingham, of her intention to become a Catholic. The King and the Marquess arranged the discussions which occupied three successive days, the 24th, 25th and 26th of May. Two eminent Anglican divines were enlisted to debate with Percy. On the first day the Anglican case was argued by Francis White, at this time a royal chaplain and later a bishop. He was opposed by Percy, in the presence of the Countess, the Marquess and Marchioness (Lady Catherine, who had also influenced her husband's decision to hold these discussions by declaring her intention to return to the Catholic faith in which she had been brought up), Bishop John Williams, (the Lord Keeper), and—possibly—the King. On the second day the King himself took the leading part in putting the Anglican case. On the third day the chief Anglican protagonist was William Laud, at this period Bishop of St. David's, who took the place of Francis White.
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Marshall, Elaine F. "Hopkins’s Sermons and “Felix Randal”". Religion and the Arts 19, nr 4 (2015): 320–38. http://dx.doi.org/10.1163/15685292-01904002.
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Since Alfred Thomas’s discovery in 1971 that Hopkins had entered the death of his parishioner, Felix Spencer, in St. Francis Xavier’s church record book, scholars have interpreted Hopkins’s sonnet, “Felix Randal,” in the context of his ministerial experience in Victorian Liverpool. This paper aims to add to existing research on “Felix Randal” by analyzing some of the sonnet’s underlying themes in the light of Hopkins’s Bedford Leigh and Liverpool sermons, and sources on Felix Spencer and his environment that have not yet received attention by critics. These sources include The Gore’s Directory, contemporary newspapers, and material on Felix Spencer’s burial. The investigation will reveal that, despite the differences between Hopkins’s sermons and “Felix Randal,” some of the teachings in his sermons, together with information on the social conditions in his urban parishes, can help the reader to probe the obscurities in the sonnet, and offer additional interpretations of its meaning.
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Balić, Ivan, Hrvoje Smoljanović, Boris Trogrlić i Ante Munjiza. "Seismic Analysis of the Bell Tower of the Church of St. Francis of Assisi on Kaptol in Zagreb by Combined Finite-Discrete Element Method". Buildings 11, nr 8 (21.08.2021): 373. http://dx.doi.org/10.3390/buildings11080373.
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The paper presents a failure analysis of the bell tower of the church of St. Francis of Assisi on Kaptol in Zagreb subjected to seismic activity using the finite-discrete element method—FDEM. The bell tower is a masonry building, and throughout history it has undergone multiple damages and reconstructions. It was significantly damaged during the earthquake in Zagreb which occurred on 22 March 2020 with a magnitude of 5.5. The analysis was performed on a simplified FDEM 2D numerical model which corresponds to the structure in its current pre-disaster state and the structure after the proposed post-disaster reconstruction. The obtained results showed a good agreement of the crack pattern in the numerical model and the cracks that occurred due to these earthquakes. In addition, the conclusions based on the conducted analysis can provide a better insight into the behaviour and serve as guidelines to engineers for the design of such and similar structures.
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Braun, Christian Nikolaus. "The Catholic presumption against war revisited". International Relations 34, nr 4 (8.10.2019): 583–602. http://dx.doi.org/10.1177/0047117819879486.
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One of the most contested arguments in contemporary just war thinking has been the question of the right starting point of analysis. On one side of the argument, one finds Catholic Church officials who argue for a ‘presumption against war’ as jumping-off point. On the other, one encounters critics of that position, led by James Turner Johnson, who defend a ‘presumption against injustice’ as the correct point of entry. Interestingly, both sides refer to St Thomas Aquinas, the key figure in the systematisation of the classical just war, as giving support to their respective position. While Johnson was vindicated as far as Aquinas’s historical starting point is concerned, debate about the contemporary purchase of the presumption against war has continued until the present day. Historical just war thinkers like Johnson have criticised the Church not only for turning the logic of the just war tradition on its head by reversing the inherited hierarchy between the so-called deontological and prudential criteria, but have also questioned the empirical evidence that has put the Church on this trajectory. In this article, I explain how the debate about the presumption against war continues to be relevant by engaging with the general direction the Catholic Church has taken up until Pope Francis and by investigating the particular example of its position on drone warfare. I point out that while the presumption against war runs counter to what Aquinas wrote during his days, Thomistic virtue ethics is generally open to development. The Church may thus claim a Thomistic patrimony in advocating for a presumption against war, but, as I demonstrate, the just war thinking that results, often referred to as modern-war pacifism, struggles to address important moral issues raised by contemporary warfare.
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Goja, Bojan. "Putto na glavnom oltaru crkve sv. Frane u Zadru: prijedlog za radionicu Giusta Le Courta". Peristil 57 (2015): 57–63. http://dx.doi.org/10.17685/peristil.57.5.
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Guillen-Nuñez, César. "The Portrait of Matteo Ricci". Journal of Jesuit Studies 1, nr 3 (1.04.2014): 443–64. http://dx.doi.org/10.1163/22141332-00103005.
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This article discusses a rather unusual portrait that depicts the Italian missionary Matteo Ricci (1552–1610), to be found today in the Gesù church in Rome. When it was first exhibited it aroused such excitement among Jesuits that it was displayed next to the portraits of St. Ignatius of Loyola and St. Francis Xavier. At an uncertain date, a small inscription was attached to the frame with Ricci’s name, his years of birth and death, and a statement that the painting had been exhibited in the vestibule of the Gesù residence in 1617, but that its artist was unknown. Although the painter’s name was disclosed as that of the Chinese-Macanese Jesuit brother You Wenhui (alias Manuel Pereira) in an account by Sabatino de Ursis soon after Ricci’s death, both the painter and his work have remained practically ignored by most researchers. This article studies the portrait and its creator from an art-historical perspective in much greater detail than previously. Stylistic and iconographic influences of Chinese Ming portraiture observable in the style of the work are identified, as are features from late sixteenth-century Counter-Reformation portraits. Certain aspects of Ricci’s contributions to Chinese science are also discussed, along with a number of contemporary theological arguments that tell us much about the nature of the portrait, its subject, its creator, and its deep spiritual significance.
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Mollica Nardo, Renda, Bonanno, Parrotta, Anastasio, Caponetti, Saladino, Vasi i Ponterio. "Non-Invasive Investigation of Pigments of Wall Painting in S. Maria Delle Palate di Tusa (Messina, Italy)". Heritage 2, nr 3 (12.08.2019): 2398–407. http://dx.doi.org/10.3390/heritage2030147.
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The characterization of materials used in the archaeological field needs an experimental approach in order to avoid the destruction or perturbation of artworks. In order to afford this purpose, a multi-analytical spectroscopic approach is regularly used. We combined non-invasive analysis by using handheld spectroscopic instrumentations (mainly XRF and Raman spectrometers) in order to characterize the wall painting preserved in the church of S. Maria delle Palate at Halaesa Arconidea archeological site (Tusa, Messina, Italy). The aim of the work is the characterization of the nature of pigments used for the realization of the wall painting. The wall painting, probably representing St. Francis in the act of receiving the stigmata, has been subject to cleaning and restoration. Thanks to use of in situ measurement, we have identified hematite and goethite for the red and yellow respectively, and lazurite for the blue. In addition, some relevant information about the black pigment, the technique used for the realization and the conservation state were also obtained. The results obtained during the diagnostic campaign have been a support for the work of restorers. For the first time, the wall painting has been studied, increasing the knowledge of Halaesa Arconidea archaeological site.
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Shin, Junhyoung Michael. "Avalokiteśvara's Manifestation as the Virgin Mary: The Jesuit Adaptation and the Visual Conflation in Japanese Catholicism after 1614". Church History 80, nr 1 (marzec 2011): 1–39. http://dx.doi.org/10.1017/s0009640710001575.
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Since St. Francis Xavier landed in Kagoshima in 1549, the Jesuit mission in Japan had achieved an amazing number of conversions, even though their activity lasted for merely about fifty years. Their great success came to an abrupt end in 1614 when the Bakufu government began the full proscription and persecution of the religion. An earlier ruler, Toyotomi Hideyoshi, had already banned Christianity and ordered the expulsion of foreign missionaries in 1587, but without strict enforcement. Since the 1630s, the former Christians were required to enroll in local Buddhist temples and annually go through the practice of treading on Christian icons in order to prove their apostasy. However, many Christians secretly retained the faith by disguising their true religious identity with Buddhist paraphernalia. These so-called “underground” (or sempuku) Christians survived more than two hundred years of persecution, and today some groups still continue to practice their own religion, refusing to join the Catholic Church. The present-day religion of the latter, called “hidden” (or kakure) Christians to distinguish them from the former, has drawn the attention of ample anthropological as well as religious studies.
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Goodkin, Helen Fairbank. "Strangers & Pilgrims: A Centennial History of the Layman’s Club of the Cathedral Church of St. John the Divine by Francis J. Sypher Jr." Catholic Historical Review 100, nr 1 (2014): 177–78. http://dx.doi.org/10.1353/cat.2014.0019.
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Raj, Pushpa. "Devasahayam: The First Martyr For Jesus Christ In Travancore". Proceedings Journal of Education, Psychology and Social Science Research 1, nr 1 (22.11.2014): 1–6. http://dx.doi.org/10.21016/icepss.14031.
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Travancore was the first and foremost among the princely states of India to receive the message of Jesus Christ. According to tradition, St. Thomas the Apostle came to India in 52 A.D. He made many conversions along the west coast of India. It had to the beginning of Christian Community in India from the early Christian era. He attained martyrdom in 72 A.D. at Calamina in St. Thomas mount, Madras. He was the first to be sacrificed for the sake of Christ in India. During the close of the second century A.D. the Gospel reached the people of southern most part of India, Travancore. Emperor Constantine deputed Theophilus to India in 354 A.D. to preach the Gospel. During this time the persecution of Christians in Persia seemed to have brought many Christian refugees to Malabar coast and after their arrival it strengthened the Christian community there. During the 4th century A.D. Thomas of Cana, a merchant from West Asia came to Malabar and converted many people. During the 6th century A.D. Theodore, a monk, visited India and reported the existence of a church and a few Christian groups at Mylapore and the monastery of St. Thomas in India. Joannes De Maringoly, Papal Legate who visited Malabar in 1348 has given evidence of the existence of a Latin Church at Quilon. Hosten noted many settlements from Karachi to Cape Comorin and from Cape Comorin to Mylapore. The Portuguese were the first European power to establish their power in India. Under the Portuguese, Christians experienced several changes in their general life and religion. Vas-co-da-gama reached Calicut on May 17, 1498. His arrival marked a new epoch in the history of Christianity in India. Many Syrian Catholics were brought into the Roman Catholic fold and made India, the most Catholic country in the East. Between 1535 to 1537 a group of Paravas were converted to Christianity by the Portuguese. In 1544 a group of fishermen were converted to Christian religion. St. Francis Xavier came to India in the year 1542. He is known as the second Apostle of India. He laid the foundation of Latin Christianity in Travancore. He could make many conversions. He is said to have baptized 30,000 people in South India. Roman Congregation of the propagation of Faith formed a Nemom Mission in 1622. The conversion of the Nairs was given much priority. As a result, several Nairs followed Christian faith particularly around Nemom about 8 k.m. south of Trivandrum. Ettuvitu pillaimars, the feudal chiefs began to persecute the Christians of the Nemom Mission. Martyr Devasahayam, belonged to the Nair community and was executed during the reign of Marthandavarma (1729-1758). It is an important chapter in the History of Christianity in South India in general, and of Travancore in particular.
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Rowell, G. "John Henry Newman: Sermons 1824-1843. Volume IV: The Church and Miscellaneous Sermons at St Mary's and Littlemore, 1828-1842. Edited by FRANCIS J. MCGRATH, FMS." Journal of Theological Studies 63, nr 2 (17.06.2012): 783–85. http://dx.doi.org/10.1093/jts/fls088.
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Dickson, Gary. "Revivalism and Populism in the Franciscan Observance of the Late Quattrocento". Studies in Church History 44 (2008): 62–76. http://dx.doi.org/10.1017/s042420840000348x.
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Revival, as this volume shows, has had many different meanings within Christian history, and has taken many different, forms. Institutional revitalization, for example, is one thing; popular revivalism is another. Of course, they may be intertwined, as they were in the case of the Franciscan Observance of the late Quattrocento. The ‘re’ of ‘revivalism’ is usually taken in a retrospective sense -that which previously existed is brought to life once more. Renaissance classicism is an obvious instance. With the Franciscan Observance, it is true, one does get a sense of the desire to restore, to re-institute, the idealized primitive poverty of the order in the days of St Francis. For the Observants, pristine Franciscanism would have been the equivalent of the early Church in the eyes of the Protestant reformers. Yet ‘revivalism’ can also be thought of as pertaining to remarkable occasions of religious intensity, moments of collective enthusiasm, moments, as Emile Durkheim puts it, of ‘general effervescence.’ But champagne is too light-headed and celebratory to do justice to the phenomenon. A better symbol of ‘revivalism’ would be the flames of Pentecost. Here I shall attempt to show how the Observance rose to prominence, and eventually triumphed within the Franciscan order, through the raging fires – creative as well as destructive – of popular, indeed populist revivalism.
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Wojtowicz, Jacek. "Z Górnych Węgier do Krakowa. Sylwester Joanelli – kariera Włocha, dzierżawcy zamku niedzickiego". Rocznik Biblioteki Naukowej PAU i PAN 65 (2020): 21–36. http://dx.doi.org/10.4467/25440500rbn.20.003.14162.
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From Upper Hungary to Kraków. Sylwester Joanelli – the Career of an Italian Tenant of the Niedzica Castle The paper presents the biographical and genealogical aspects of Sylwester Joanelle de Telvana’s life and activity. It also discusses the heraldic issues concerning his family, originating in Gandino near Bergamo. Joanelli, who originally was probably a Viennese merchant, moved to Upper Hungary. He worked closely with his cousin, Johann Andreas Joanelli, from whom he received a lease of Smolniki in Slovakia along with its ore mines. He was also one of the greatest copper traders in Kraków. In 1664, he married Katarzyna Formankowiczówna (Furmankowiczówna), the daughter of Jan, a councillor in Kraków. Around 1670, he leased the Dunajec castle in Niedzica. As a devout Catholic and Habsburgs’ supporter, he used to come into conflict with Hungarian Protestants. Forced to leave Smolnik, he settled in Niedzica. In 1683 he was fighting the Kuruc army under Imre Tököly for five weeks after which he fell into captivity. Redeemed from captivity, he made his way to Kraków, where he died after a few months. His wife funded him a splendid gravestone in the Italian Chapel located in the Church of St. Francis in Kraków. It still exists. Sylwester’s descendants owned the properties in Niedzica for next several dozen years, selling them out gradually after they moved to castellum in Łapsze.
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Gilley, Sheridan. "Victorian Feminism and Catholic Art: the Case of Mrs Jameson". Studies in Church History 28 (1992): 381–91. http://dx.doi.org/10.1017/s0424208400012572.
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Now Church History’, wrote John Henry Newman in 1843, ‘is made up of these three elements—miracles, monkery, Popery’, so that anyone sympathetic to the subject must sympathize with these. Much the same, however, could be said of Christian art. The young Southey on a visit to Madrid stood incredulous before a series of paintings depicting the life of St Francis. ‘I do not remember ever to have been so gready astonished’, he recalled. ‘“Do they really believe all this, Sir?” said I to my companion. “Yes, and a great deal more of the same kind”, was. the reply.’ The paradox was that works of genius served the ends of a drivelling superstition, a dilemma resolved in the 1830s by the young Augustus Pugin, who decided that the creation of decent Christian architecture presupposed the profession of Catholic Christianity. The old Protestant hostility to graven images was in part a revulsion from that idolatrous popish veneration of the Virgin and saints which had inspired frescos, statues, and altar-pieces in churches and monasteries throughout Catholic Europe; but what on earth did a modern educated Protestant make of the endless Madonnas, monks, and miracles adorning the buildings which he was expected as a man of cultivation to admire? At the very least, he required a sympathetic instruction in the meaning of the iconography before his eyes, and some guidance about its relation to the rest of what he believed. The great intermediary in this process was Ruskin; but there was at least one odier interpreter of Catholic art celebrated in her day, Mrs Anna Brownell Jameson, whose most popular works, Sacred and Legendary Art, Legends of the Monastic Orders, and Legends of the Madonna, told the Englishman what he could safely think and feel amid the alien aesthetic allurements of Catholicism.
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Senkāne, Olga. "SYMMETRY OF CHRACTERS IN INGA ĀBELE’S NOVEL “KLŪGU MŪKS”". Via Latgalica, nr 11 (20.02.2018): 55. http://dx.doi.org/10.17770/latg2018.11.3071.
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The prototype of the central character in Inga Ābele’s (1972) award winning novel “Klūgu mūks” (Wicker Monk, 2014) is Francis Trasuns (1864–1926), a well-known Latgalian patriot, catholic priest, politician, cultural and social figure and writer. The novel is set at the end of 19th century and early 20th century, during the time of the National Awakening. F. Trasuns was one of the most significant personalities in the history of the first Latgalian awakening in St Petersburg. He contributed greatly to the creation and promotion of Latgalian self-confidence, spiritual and cultural development and political growth. He was the first Latgalian ever to be elected to the national parliament – State Duma of the Russian Empire. The private life of F. Trasuns was dramatic, difficult and marked by conflicts. On September 20, 1925, he was officially excommunicated – banished from the Catholic Church. He was accused of arrogance, defiance of his religious authorities, wearing civilian clothes and concubinage. The myth about F. Trasuns enjoying undivided social support in the last years of his life emerged soon after his death, when he became a symbol of struggle against ignorance and blind devotion to clerical dogmas. The educational and literary heritage of F. Trasuns (sketches, literary portraits, poems, a play, translations and feuilletons) should be understood as commentaries to his views, convictions and activities. The cultural philosophy of Richard Rorty and Euclid’s five geometrical axioms were used in the analysis of the novel to prove the symmetry of relationship between men and women characters. The symmetry of characters is revealed through the metaphor of wicker weaving (for example, a basket) that expresses many meanings including a parallel, cross, circle etc. Wicker weaving in the novel symbolises the product of a natural material and human work – interaction of nature and culture – the main condition for the existence of a small nation.
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Leitch, Thomas. "Scripting the saints". Studia Filmoznawcze 40 (27.06.2019): 115–34. http://dx.doi.org/10.19195/0860-116x.40.10.
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Scripting the saintsThis essay approaches Hollywood movies about saints by analyzing the problems involved in at-tempting to follow both the scripts provided by the subjects’ lives and the surprisingly varied and often equally demanding scripts required of Hollywood movies in general and saints’ lives in par-ticular. Focusing on Hollywood movies about St. Francis of Assisi and Joan of Arc, it considers the impact of three kinds of scripts: positive demands to be dramatically well-constructed, inspirational, entertaining, uplifting, visually and sonically appealing, helpfully explicit in its exposition, and historically accurate; negative demands to avoid offending followers of the saints, members of the Catholic Church, and anyone else who might reasonably be construed as members of the target audience and to avoid the errors of earlier saint movies; and what might be called irrelevant scripts, those that might seem necessary for Hollywood saints’ lives to follow but that are actually either optional or impossible to follow.„Skryptowanie” świętychStreszczenie Niniejszy szkic jest próbą przybliżenia hollywoodzkich filmów o świętych za pomocą analizy problemów wynikających z próby dochowania wierności zarówno scenariuszom dostarczonym dzięki życiorysom świętych, jak i zaskakująco odmiennym oraz często równie wymagającym scenariuszom, których oczekuje się od hollywoodzkich filmów w ogóle, a od filmów o świętych szczególnie. Gdy przyjrzymy się hollywoodzkim filmom o św. Franciszku i Joannie d’Arc, zauważymy wpływ trzech rodzajów, używając psychologicznego albo informatycznego terminu, skryptów: 1. skrypt pozytywnych wymagań, aby film był poprawny dramaturgicznie, inspirujący, rozrywkowy, podnoszący na duchu, atrakcyjny wizualnie i dźwiękowo, z wyrazistym przesłaniem; 2. skrypt wymagań negatywnych dotyczących unikania urażenia ludzi czczących świętych, członków Kościoła katolickiego i kogokolwiek innego, kto mógłby być postrzegany jako członek grupy „targetowej” filmów, oraz wymóg uniknięcia błędów wcześniejszych filmów o świętych; 3. skrypt, który można by nazwać skryptem nieistotnym, ten, który może się wydawać wzywaniem do naśladowania hollywoodzkich świętych, ale który tak naprawdę jest albo tylko opcjonalny, albo niemożliwy do realizacji.
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Ker, Ian. "John Henry Newman. Sermons, 1824–1843, IV: The Church and miscellaneous sermons at St Mary's and Littlemore. Edited by Francis J. McGrath. Pp. xliv+392 incl. frontispiece. Oxford: Clarendon, 2011. £110. 978 0 19 920091 7". Journal of Ecclesiastical History 63, nr 4 (17.09.2012): 841. http://dx.doi.org/10.1017/s0022046912001340.
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Fisković, Igor. "Lopudski oltari Miha Pracata". Ars Adriatica, nr 2 (1.01.2012): 177. http://dx.doi.org/10.15291/ars.448.
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Three cinquecento polychrome wood-carved altars have been preserved on the island of Lopud near Dubrovnik, the most monumental of which is situated in the parish church of Our Lady of Šunj. Its retable was constructed to resemble a classical aedicule, with an intricately carved frame and a central figural depiction of the Assumption of the Virgin, complemented by a complex iconographic programme in the symmetrically arranged adjoining scenes. Filling the small cassettes of the predella are reliefs of the Annunciation and Christ as the Man of Sorrows, together with perspectively rendered narrative scenes of the Last Supper and the Washing of the Feet, while in the pediment is a frontal depiction of the Coronation of the Virgin by the Holy Trinity. In the narrow side wings between the columns and pilasters are four bas-reliefs of local patron saints depicted half-turned towards the central image, and thus achieving an overall plastic harmony for a demanding content. In terms of space, the main scene is well-developed through a pronounced sculptural modelling of the figures of the eleven apostles in the round, the most prominent of which is that of St Peter, placed in the foreground and turned to face the nave of the church, while the others are consumed by the miraculous assumption of the Virgin into heaven. She is followed high up by a pair of small angels and several tiny symbolical cherubim heads, all of which helps to achieve an extremely convincing religious scene. Its attractiveness is significantly heightened by the all’antica realism and pedantic Roman-inspired modelling which highlight the skill of a highly trained and talented master wood carver, which leaves no doubt that this is a special work of art, and indeed, the most beautiful carved wood retable in the east Adriatic which has survived to date. In this first complete study of the altar, the author traces historical records in which it is mentioned without the exact year of its creation, origin or carver being cited. He dispels the tradition that the altar was brought from England, supposedly from the Chapel of Henry VIII, and explains this tradition as having been based on the discovery of an alabaster altar, a typical product of late Gothic workshops at Nottingham, several examples of which exist in Dalmatia. From the seventeenth-century records, on the other hand, we learn that the altar in the church of the „Madonna del Sugni” (a vernacular Italo-Croatian transformation of the word Assunta) was dedicated in 1572. An examination of comparative material establishes that the altar’s compositional scheme draws upon altarpieces painted by Alvise Vivarini around 1480, while its morphological features find their closest parallel in the activities and mannerisms of the Venetian workshop of Paolo Campsa, who worked from the 1490s to the early 1550s, and who sold his works in the wide area under the government of La Serenissima. The Republic of Venice profited a great deal from this export, while its urban centre’s innumerable wooden altars disappeared following subsequent changes of fashion. A group of securely attributed works shows that Paolo Campsa frequently borrowed formulas and idioms from Venetian painters of the older generation; analogies with two of Vivarini’s altar paintings confirm that he repeated this technique on the Lopud altar, even though altars as complex as this are not found in the surviving oeuvre of this artist. An overview of the extremely numerous works attributed to this fecund wood carver has not led to a secure attribution of this scenically developed altar to his hand. However, an analytical observation points to significant similarities with individual figures considered by scholars of Renaissance wooden sculpture to be products of his workshop - more a factory, in fact - or of his circle which, without a doubt, Paolo stamped with his mark. Apart from the assumption that there are master wood carvers who have not been identified, or formally and clearly differentiated, who followed his teachings and mannerisms, this paper opens the possibility of locating more exactly the place of the altar’s creation. Since Campsa’s workshop was active even after his death, it can be assumed that the altar was made in the 1560s or 1570s, and that it was transported and assembled on the island of Lopud for its dedication of 1572. Furthermore, the author observes the meaning of the subsequent addition of the background, which was painted once the altar reached its destination; it shows a summarized depiction of the scenery of Lopud and a tiny settlement with a precisely and proportionately drawn sailing ship docked at the island’s bay. The background reveals that the nature of the work was votive and, by identifying the layers of local historical circumstance and by combining them with the relevant written sources, it can be connected to the activities of the distinguished ship owner Miho Pracat, the richest citizen of the Republic of Dubrovnik during the cinquecento. Two more wooden sculptures can be added to Miho Pracat’s donation to his home island: the figures of St Catherine and St Roch which were also made in Venice and which had originally belonged to a small altar of his family in the local church of St Francis, known from archival records. This altar was composed of an older polychrome triptych, now unfortunately lost, and which, together with a pair of side statues, formed a piece resembling a number of altarpieces from Paolo Campsa’s workshop. Thus, the analysis of these works of art reveals key components of visual culture, and a peculiar mosaic of sixteenth-century artistic production in a peripheral community of the small island of Lopud under the government of the Republic of Dubrovnik.
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Abril, José M. "Evidence of Churches Aligned to the Sun on the Patron Saint’s Day in Southern Spain after the Twelfth Century". Journal of Skyscape Archaeology 3, nr 1 (9.08.2017): 29–48. http://dx.doi.org/10.1558/jsa.31508.
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This work studies the alignment of churches in southern Spain after the twelfth century. It merges the statistical analysis from a wide survey with the case study of Bujalance. In this area, the alignment of the parish churches of Our Lady of the Assumption and St Francis of Assisi (both from the early sixteenth century) accurately fit to the sunrise and sunset on their respective feast days. A systematic survey included all the parish churches with the two dedications above (N = 168 and 72, respectively), covering an area which roughly fits to the Muslim domain in the mid-twelfth century The measurement of their alignments allows an estimation of the continuous distribution of normalised frequency for each dedication. They show a major peak around the azimuths linked to the sunrise (Assumption) or sunset (St Francis) in their respective patronal festivals, as demonstrated by a detailed study of these churches.
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Silapacharanan, Siriwan. "Conservation of Saint Paul Church, Thailand". Asian Journal of Behavioural Studies 2, nr 8 (23.10.2017): 33. http://dx.doi.org/10.21834/ajbes.v2i8.52.
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There are very few Catholic churches in Thailand that conserve wooden structures. The first church of St. Paul was made of bamboo and the other timber on the Bang Pakong River. In 1873, Father Schmidt Francois-Joseph built the third one with concrete including wooden structures such as priest quarters, a bell tower, a rest pavilion, a granary, a school building, all of which were designed by French priests in colonial architecture and constructed by Chinese workers. As present, these buildings have been deteriorating. However, their conservation plans have been launched, recently.Keywords: conservation; Catholic Church; colonial architecture; timbereISSN 2398-4295 © 2017 The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, UniversitiTeknologi MARA, Malaysia.