Gotowe bibliografie tematyczne / St. Michael in Krummin (Church)

Gotowa bibliografia na temat „St. Michael in Krummin (Church)”

Autor: Grafiati
Data publikacji: 26 lipca 2024

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Artykuły w czasopismach na temat "St. Michael in Krummin (Church)"

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Murray, Philip. "Re St Michael le Belfrey, York". Ecclesiastical Law Journal 26, nr 2 (maj 2024): 231–32. http://dx.doi.org/10.1017/s0956618x24000164.

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St Michael le Belfrey (‘the Belfrey’) is a 16th century parish church in the shadow of York Minster. It sits in the charismatic evangelical tradition of the Church of England. With a large, young and vibrant congregation, the Belfrey is a Resource Church and plays a significant role in the life of the Diocese of York, the Northern Province and, more broadly, the Church of England. Through a petition described as ‘of the highest quality’, it sought a faculty for a dramatic re-ordering of its interior, proposals that had been at least 14 years in the development.
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Stuart, Jack. "Re St Michael and All Angels, Bampton". Ecclesiastical Law Journal 26, nr 2 (maj 2024): 230–31. http://dx.doi.org/10.1017/s0956618x24000152.

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This Grade 1-listed mediaeval church had a substantial Georgian reredos. It dominated the east end of the church, hiding three-quarters of the plain-glazed east window. In 2012 a faculty permitted its temporary removal to another location in the church while essential works were done to the chancel. Following this, the consequent increase in light coming from the windows was welcomed by petitioners, and fragments of medieval wall painting were discovered behind plasterwork which the reredos had previously protected. The petitioners now wished to make the temporary removal of the reredos permanent, relocating it to hang above the west door.
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Russell, Keisha T. "Riverside Church v City of St Michael". Oxford Journal of Law and Religion 6, nr 1 (luty 2017): 197–99. http://dx.doi.org/10.1093/ojlr/rww069.

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Wanat, Benignus Józef. "Saint Joseph Patron of the city of Krakow". Folia Historica Cracoviensia 13 (23.02.2024): 153–60. http://dx.doi.org/10.15633/fhc.1460.

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The largest and oldest Carmelite sanctuary of St. Joseph was found, in prepartition Poland, in Krakow - Podzamcze in the no longer existing church of St. Michael the Archangel and St. Joseph4. The monastery was erected in 1611-1637 within the defensive walls of the city, with Bishop Piotr Tylicki’s approval and be nefactors’ support. On 26 October 1636 the bishop of Krakow, Jacob Zadzik, consecrated the church and the main altar under the title of St. Michael the Archangel and Joseph betrothed to the Blessed Mother.
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Thurlby, Malcolm. "The Romanesque Priory Church of St. Michael at Ewenny". Journal of the Society of Architectural Historians 47, nr 3 (wrzesień 1988): 281–94. http://dx.doi.org/10.2307/990302.

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Gratiashvili, Diana, i Natia Asatiani. "The Church of St. Michael of Tver in Tbilisi". Works of Georgian Technical University, nr 2(516) (7.08.2020): 151–58. http://dx.doi.org/10.36073/1512-0996-2020-2-151-158.

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Pörnbacher, Hans. "Four Centuries of the Church of St. Michael in Munich." Philosophy and History 19, nr 2 (1986): 180. http://dx.doi.org/10.5840/philhist1986192121.

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Colvin, Howard. "Inigo Jones and the Church of St Michael le Querne". London Journal 12, nr 1 (czerwiec 1986): 36–39. http://dx.doi.org/10.1179/ldn.1986.12.1.36.

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Onufrienko, Maksim Olegovich. "St. George Church in Mlado Nagoričane: the artistic context of the frescoes". Studia Slavica et Balcanica Petropolitana 31, nr 1 (2022): 171–85. http://dx.doi.org/10.21638/spbu19.2022.110.

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The frescoes of the St. George Church in Mlado Nagoričino (North Macedonia) have repeatedly attracted the scholars’ attention, but so far the circle of monuments close to these paintings has not been accurately identified. The article deals with attribution a number of preserved images to certain workshops whose works are known from other ensembles. There are three different styles in the painting, which can be attributed to three different painters (or a group of painters). Apparently, the same artists who painted the church of the Slimnitsa monastery worked in the naos. This conclusion is consistent with the observation of Macedonian researchers. The other two styles apparently belong to Greek painters who can be associated with the artist Michael of Linotopi. He worked in the first third of the 17th century and painted many churches in the Balkans. One of the closest analogs of the St. George Church painting in Mlado Nagoričino are the frescoes of the Dormition Church in Zervat (Albania) and the katholikon of the Makryaleksi monastery (Greece), where Michael worked. Both the similarity of the handwriting of the inscriptions and the proximity of the physiognomic features of the some saints’ faces pointed that way. However, the style of these frescoes does not exactly match the painting of St. George’s Church. Since the analogs given in the article are rather approximate, the frescoes of the St. George church in Mlado Nagoričino cannot be attributed to the activities of the Michael’s workshop with certainty. However, it can be argued that the painting in Mlado Nagoričino was done by painters who were part of the entourage of this artist.
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Héczey-Markó, Ágnes, i Miklós Rácz. "Building archaeological research of the St. Michael Parish Church in Érd". Építés - Építészettudomány 41, nr 3-4 (wrzesień 2013): 283–314. http://dx.doi.org/10.1556/eptud.41.2013.3-4.6.

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Rozprawy doktorskie na temat "St. Michael in Krummin (Church)"

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Richter, Tonio Sebastian. "26 Not lehrt sehen: Michael Heberers „Ägyptische Knechtschaft“ 1585: [Universitätsvesper vom 01.07.2009]". Universität Leipzig, 2019. https://ul.qucosa.de/id/qucosa%3A33790.

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Lišková, Barbora. "Kostel sv. Michaela na Starém Městě pražském v době baroka". Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-344447.

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The Former Church of St. Michael at Old Town in Prague This thesis deals with historical and architectural development of the St. Michael Church at Old Town of Prague. Reconstruction of church inventory, which is conected with Jahn Quirin Jahn, Ignác František Platzer and František Ignac de Prée. After it's reforms of Josef II. canceled. Finding out further history of individual work of arts, their current deposition, or effort to locate them. Keywords The Church of St. Michael - Prague - Servite order - Baroque - Jan Quirin Jahn - Ignác František Platzer - František Ignác Prée
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Książki na temat "St. Michael in Krummin (Church)"

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Historischer Verein für Württembergisch Franken i Hällisch-Fränkisches Museum, red. St. Michael in Schwäbisch Hall. Künzelsau: Swiridoff, 2006.

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Brandwood, Geoffrey K. St Michael & All Angels church, Edmondthorpe, Leicestershire. London: The Churches Conservation Trust, 2003.

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Jamieson, Bruce A. The church of St Michael of Linlithgow. {Kirkcaldy}: {Inglis Allen}, 1991.

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Lammers, Rita. Church of St. Michael, Stillwater, Minnesota, 1853-2003. Stillwater, Minn: Church of St. Michael, 2002.

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Die Kirchen von St. Michael im Lungau. Salzburg: Verlag St. Peter, 2011.

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Bedford, Eric. Monumental inscriptions: Parish Church of St. Michael, East Ardsley. Leeds: Morley and District Family History Group, 1995.

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Nevitt, Joyce. St. Michael and All Angels, 1885-1985. [St. John's? Nfld: s.n., 1985.

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Schwarzmann, Peter. Die ehemalige Benediktiner-Klosterkirche St. Michael in Bamberg. Bamberg: Selbstverlag des Historischen Vereins Bamberg, 1992.

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Ferdinand, Zörrer, i Historisches Museum der Stadt Wien., red. St. Michael, Stadtpfarrkirche und Künstlerpfarre von Wien, 1288-1988. Wien: Eigenverlag der Museen der Stadt Wien, 1988.

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Danz, Daniel D. The 35th anniversary of St. Michael Lutheran Church, 1962-1997. Wayne, Mich: The Church, 1997.

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Części książek na temat "St. Michael in Krummin (Church)"

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Gänzl, Kurt. "MAYBRICK, Michael (b 8 Church Alley, Liverpool, 31 January 1841; d St Ann’s Hotel, Buxton, Derbyshire, 26 August 1913)". W Victorian Vocalists, 382–86. First edition. | Abingdon, Oxon ; New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315102962-54.

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"Breinton (Lower Breinton) – Church of St Michael Breinton (Lower Breinton) – Church of St Michael". W The Medieval Floortiles of Herefordshire, 18–19. Archaeopress Publishing Ltd, 2022. http://dx.doi.org/10.2307/j.ctv2b07ttv.8.

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"Croft – Church of St Michael and All Angels". W The Medieval Floortiles of Herefordshire, 26–37. Archaeopress Publishing Ltd, 2022. http://dx.doi.org/10.2307/j.ctv2b07ttv.11.

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"Castle Frome – Church of St Michael and All Angels". W The Medieval Floortiles of Herefordshire, 20–23. Archaeopress Publishing Ltd, 2022. http://dx.doi.org/10.2307/j.ctv2b07ttv.9.

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"Am Abgrund der Bilder ausstellungsansichten, St. Matthäus-Kirche / 《瀕臨圖像的深淵》 在聖馬太教堂的展覽現場視圖 / “At The Abyss of Images” Exhibition views, St. Matthew's Church". W Michael Müller. Ernstes Spiel. Catalogue Raisonné, 263–86. De Gruyter, 2024. http://dx.doi.org/10.1515/9783422801820-005.

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Ingle, H. Larry. "Every Oak Has Been an Acorn". W First Among Friends, 7–17. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195101171.003.0002.

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Abstract Scenes like the one unfolding in St. Michael and All Angels’, a small church in midlands Leicestershire, took place with accepted regularity in all parts of the kingdom. The parish, in the village called Drayton-in-the-Clay, had only a few more than a hundred souls. Church law provided that none be admitted to the sacrament of Holy Communion without reciting the catechism, the articles of faith, the Ten Commandments, and the Lord’s Prayer. A child could normally fulfill this requirement and be ready for confirmation at age twelve or thirteen. The hierarchy of the Anglican church positively commanded the catechizing of children, but a rector of Presbyterian leanings like Robert Mason would have considered instilling correct doctrines among his charges an important personal obligation as well. This Sunday, in the late 1630s, one half hour before evensong, Mason had gathered the half-dozen youngsters in the front of the church to go over questions 117 and 118, the ones dealing with a Christian’s duty to his or her neighbors. Mason, nearing seventy, could hardly forget his duty to ask probing questions and make sure his young and fidgety pupils grasped the intended meaning of each section; it was a more elementary method than that used at Balliol College at the University of Oxford where the old minister had earned his bachelor’s and master of arts degrees, more than fifty years earlier.
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Szal, Adam. "Święty Józef Sebastian Pelczar a przemyscy salezjanie". W 192. Historia – tożsamość – kultura. 100-lecie salezjańskiej Parafii Świętego Józefa w Przemyślu, 15–23. The Francis de Sales Scientific Society, 2023. http://dx.doi.org/10.21852/tnfs.2023.1.01.

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The article discusses the connections between the bishop of Przemyśl, St Joseph Sebastian Pelczar, and the Salesians of Przemyśl. The first part of the paper reveals the main facts from the bishop's life, his major pastoral achievements, concern for the condition of the clergy and religious orders as well as various socio-educational initiatives. This coincided with the growth of the Salesian congregation founded by St John Bosco in Turin in 1859. Its crucial mission was educational work among children and youth. An attempt to resolve the conflict between the religious authorities of the Salesians and Fr Bronisław Markiewicz created an opportunity for Bishop Pelczar to make contact with the then-general of the Salesians, Fr Michael Rua. Consequently, Bishop Pelczar visited the Salesian facility in Oświęcim and learned about their educational work there. As a result, the Salesians were invited to open a facility in Przemyśl. The first group led by Fr August Hlond (later Primate of Poland) arrived in Przemyśl before the 27th of July 1907, which laid the foundations for future educational work and a parish. The last part of the paper briefly describes the history of the facility and the new church in the area funded by Bishop Pelczar.
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Bremer, Francis J. "Reformation". W John Winthrop, 23–38. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195149135.003.0003.

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Abstract Around The Corner from where the Winthrops lived in the parish of St. Peter ‘s Cornhill was the church of St. Michael ‘s. Neighborhood lore told of how, years before, “upon St. James ‘ night, certain men in the loft next under the Bells, ringing of a Peal, a Tempest of lightning and thunder did arise, [and] an ugly shaped sight appeared to them, coming in the north window, and lighted on the North, for fear whereof they all fell down, and lay as dead for the time, letting the Bells ring and cease of their own ac- cord. When the ringers came to themselves, they found certain stones of the North window to be raised and scratched, as if they had been [made of] so much butter, printed with a Lion ‘s claw. The same stones were fastened there again, and so remain to this day.” Young boys in the parish such as William Winthrop and his young brothers, John and Adam, often climbed to the steeple to stare at the impress of the demon ‘s feet and trace with their fingers those marks of Satan. THE DISTINCTION WE NOW MAKE between the supernatural and the natural was not one that the Winthrops would have understood. There were no clear boundaries separating the spheres inhabited by men, angels, and devils. Like his father and like all other Englishmen of the time, William Winthrop saw the supernatural reflected in every action of every day. God ‘s power not only sustained the universe but also directed it. Things that later generations would explain in natural terms were seen in the sixteenth and seventeenth centuries as attributable to supernatural forces.
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