Siga este link para ver outros tipos de publicações sobre o tema: Abbey of Our Lady of St.
Artigos de revistas sobre o tema "Abbey of Our Lady of St"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Abbey of Our Lady of St".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Mercer, Giles. "Alphege (954–1012): A Saint for His Time and for Our Time". Downside Review 138, n.º 2 (abril de 2020): 68–78. http://dx.doi.org/10.1177/0012580620931396.
Texto completo da fonteResumo:
The following has been adapted from talks given at St Alphege Church, Solihull; Our Lady and St Alphege Church, Bath; and St Joseph’s Church, Peasedown St John, and to the English Catholic History Association, Winchester Catholic History Society and Prinknash Abbey Book Club. Alphege is one of the outstanding saints from these lands, Bath’s greatest son, a gifted monastic leader, a radical bishop of Winchester and a self-sacrificing archbishop of Canterbury. He was to be revered throughout pre-Reformation England and beyond. I will make some general points about Alphege’s world, then set out what we know about the life and death of Alphege and finally suggest why he is important for us today.
2
Forster, Ann M. C. "The Chronicles of the English Poor Clares Of Rouen—II". Recusant History 18, n.º 2 (outubro de 1986): 149–91. http://dx.doi.org/10.1017/s0268419500020511.
Texto completo da fonteResumo:
This Chronicle opens in 1702, the first year of the long rule of Abbess Mary of the Holy Cross, elected the previous December by 42 votes out of 64. She proved an outstanding superior whose works (printed and MS.) gain her a niche in Gillow's Bibliographical Dictionary, whose life drew a written tribute from Bishop Bonaventure Giffard and whose teachings inspired a book by Alban Butler. After the dissensions of the previous decade she restored spiritual health and harmony to the community and placed it on a more flourishing footing than for many years, receiving to profession thirty-four religious in 25 years (1707–32). Abbess Howard—if that was indeed her surname— entered into association with other religious houses by mutual agreement to participate in good works, prayers and merits: with the Benedictine Abbey of St. Amand at Rouen, whose Abbess was a great friend; with that of Val de Grace in Paris where she herself had lived and been converted; in 1711 with the Carmelites and in 1714 (a renewal of a former association) with the Capuchins. In addition the community's friend and benefactor M. de Tot had in 1703 founded a confraternity in honour of Our Lady and St. Joseph which some of the English nobility joined, including Lady Middleton and Lady Strickland.
3
Thurlby, Malcolm. "The Lady Chapel of Glastonbury Abbey". Antiquaries Journal 75 (setembro de 1995): 107–70. http://dx.doi.org/10.1017/s0003581500072991.
Texto completo da fonteResumo:
After the devastating fire of 1184, the Lady Chapel of Glastonbury Abbey was constructed on the site of the Old Church (Vetusta Ecclesia), the wattle church traditionally associated with Joseph of Arimathea. The lavish decoration of the chapel is frequently mentioned in the literature. In many cases authors emphasize the old-fashioned, Romanesque character of much of the ornament in contrast to the seemingly more progressive contemporary early Gothic mouldings of nearby Wells Cathedral. Nevertheless, it is generally recognized that the designer of Glastonbury Lady Chapel knew of the latest developments in French Gothic architecture as witnessed in his use of crocket capitals and sharply pointed arches in the vault. This juxtaposition of Romanesque and Gothic motifs has led to the categorization of the Lady Chapel as Transitional. Convenient as such a label may be as a term of reference in charting a purely typological evolution, it does little for our understanding of the use of some distinctly different elements in contemporary structures located in the same region. Is it the case that the patron and/or master mason of Glastonbury Lady Chapel are simply more conservative than at Wells Cathedral? Could Glastonbury Lady Chapel be consciously archaizing in an effort to emphasize the antiquity of the site? Should we perhaps think in terms of a traditional Benedictine monastic style at Glastonbury as opposed to an innovative style for the secular canons of Wells? Or is the rich decoration at Glastonbury Lady Chapel to be explained in a more general sense as an imitation of the art of church treasures? To address these questions the first part of this essay will examine the stylistic sources of the Lady Chapel. The meaning of the style of the Lady Chapel in the context of the beginnings of Gothic architecture in Britain will be discussed. Attention will then be turned to the sculpture of the Lady Chapel (Thurlby 1976a).
4
Hopkinson – Ball, Timothy. "The Cultus of our Lady at Glastonbury Abbey: 1184–1539". Downside Review 130, n.º 458 (janeiro de 2012): 3–52. http://dx.doi.org/10.1177/001258061213045802.
Texto completo da fonte
5
Strunje, Petar. "St. George and Our Lady of Mercy". Peristil 66, n.º 1 (17 de julho de 2024): 39–50. http://dx.doi.org/10.17685/peristil.66.3.
Texto completo da fonteResumo:
Sv. Đurađ u Pilama jedna je od najranijih crkava u Dubrovniku na kojoj se nalaze klasični oblici i sustavno provodi njihova kompozicija, što do sada nije zapaženo. Ovaj rad monografski istražuje tu crkvu i valorizira je unutar suvremene dubrovačke arhitekture. Uočene su sličnosti s pročeljima crkava Gospe od Milosrđa, sv. Roka i kapele sv. Jeronima palače Gradić te je diskutirana rana recepcija trakata Sebastiana Serlija.
6
Haydon, Colin. "St Winifred, Bishop Fleetwood and Jacobitism". Studies in Church History 47 (2011): 295–306. http://dx.doi.org/10.1017/s0424208400001030.
Texto completo da fonteResumo:
During the Middle Ages, the cult of St Winifred was the most important of the many Welsh cults centred on wells. Winifred’s story was recounted in two medieval Lives: the Vita prima by Pseudo-Elerius (c. 1100), written from a Welsh perspective, and the Vita secunda by Robert, prior of Shrewsbury, written after the translation of the saint’s supposed relics to his abbey in 1138. According to these, Winifred (fl. c. 650) was educated by St Beuno in North Wales; and, although she had vowed herself to virginity, she inspired the lust of a local prince, Caradog, who, when repulsed, decapitated her. Where her head fell, a spring erupted; and Beuno restored Winifred to life and killed Caradog with a curse. Winifred subsequently became abbess at Gwytherin and, after her death, the spring’s waters were held to cure the sick miraculously. The spring, at Holywell in Flintshire, attracted countless pilgrims in the later Middle Ages, and Henry VII’s mother, Lady Margaret Beaufort, encased it in a fine building. At the Reformation, however, the cult of saints was abolished, the Twenty-Second of the Thirty-Nine Articles specifically denouncing their invocation.
7
Hepburn, Frederick. "The Portraiture of Lady Margaret Beaufort". Antiquaries Journal 72 (março de 1992): 118–40. http://dx.doi.org/10.1017/s0003581500071213.
Texto completo da fonteResumo:
Lady Margaret Beaufort (1443–1509), Countess of Richmond and Derby, was one of the most remarkable women of her time. A wealthy heiress, she was married early, and was already widowed at the age of thirteen, shortly before the birth of her son, who was to become King Henry VII. During the Wars of the Roses she learned to survive through political astuteness, though she showed that she was willing to risk all for her son when, during Richard III's reign, she conspired to bring Henry to the throne. Her devotion to Henry, together with her outstanding personal qualities, meant that when he became king in 1485, Lady Margaret remained his most trusted supporter and adviser. Accorded semi-regal status, she administered her vast estates with exemplary efficiency and fairness, showing a concern for individuals which sprang from her own religious humility. She is best known today for her patronage of learning, particularly at Cambridge, where in addition to providing endowments for individual religious scholars, she was the foundress of Christ's and St John's Colleges. In view of Lady Margaret's achievements it seems entirely appropriate, not only that she is buried in Henry VII's Chapel in Westminster Abbey, but also that her epitaph was written by Erasmus and that her splendid gilt bronze tomb-effigy (fig. 1) is the masterpiece of another man of the Renaissance, the Florentine sculptor Pietro Torrigiano.
8
Keynes, Simon. "A lost cartulary of St Albans Abbey". Anglo-Saxon England 22 (dezembro de 1993): 253–79. http://dx.doi.org/10.1017/s0263675100004403.
Texto completo da fonteResumo:
It would be a truism among Anglo-Saxonists to say that we depend for our knowledge of a fair proportion of pre-Conquest literary and historical texts on the labours of scholars active in the sixteenth, seventeenth and early eighteenth centuries. Among the many important texts which were casualties, for example, of the Cotton fire on 23 October 1731, and for which we now depend on early modern transcripts and printed editions, one thinks immediately of Asser's Life of King Alfred and of the poem on the battle of Maldon (in Cotton Otho A. xii), of manuscript G of the Anglo-Saxon Chronicle (in Cotton Otho B. xi), and of Ealdorman Æthelweard's Chronicle (in Cotton Otho A. x). Should one choose to venture into the realm of Anglo-Saxon charters, the importance of antiquarian transcripts of manuscripts now lost becomes ever more apparent. The most spectacular addition to the corpus of charters made since the publication of Professor Sawyer's catalogue in 1968 arose from the examination of a sixteenth-century cartulary of Ilford Hospital preserved at Hatfield House, which proved to contain the texts of eleven pre-Conquest charters derived ultimately from the archives of Barking abbey in Essex; of course this manuscript is an ‘original’ cartulary, as opposed to an antiquarian transcript, but it serves here as a salutary reminder of the treasures which may lurk as yet unidentified in libraries and archives throughout the country. Other ‘discoveries’ include a seventeenth-century copy of a charter by which King Edgar granted an estate at Ballidon, in Derbyshire, to his thegn Æthelferth, Sir Henry Spelman's extracts from a lost cartulary of Abbotsbury abbey, and notes made by the jurist John Selden from a charter-roll formerly preserved in the archives of St Paul's Cathedral in London.
9
Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 5)". Civitas et Lex 35, n.º 3 (18 de julho de 2022): 61–73. http://dx.doi.org/10.31648/cetl.7229.
Texto completo da fonteResumo:
The article presents parishes and churches: Our Lady of Częstochowa in Drygały, St. Andrzej Bobola in Dubeninki, St. Adalbert in Ełk (cathedral), the Sacred Heart of Jesus in Ełk and St. Rafał Kalinowski in Ełk.
10
Westbrook, Donald A. "Our Lady of Zeitoun (1968–1971)". Nova Religio 21, n.º 2 (1 de novembro de 2017): 85–99. http://dx.doi.org/10.1525/nr.2017.21.2.85.
Texto completo da fonteResumo:
This article situates the mass mariophanies reported at Zeitoun (Cairo), Egypt, from 1968 to 1971 in their historical, political, interfaith, and ecumenical contexts. The series of luminous apparitions above St. Mary’s Coptic Orthodox Church were first observed by nearby Muslim public transit workers. Soon after, the site attracted tens of thousands of Christian and Muslim pilgrims, many of whom observed bright light in the form of the Virgin Mary in addition to other manifestations, such as dove-shaped lights hovering above or near the church. Miraculous healings were also reported. The Zeitoun apparitions serve as a unique instance within the broader study of Marian apparitions by providing a non-Catholic example that took place within a Muslim-majority nation over a span of nearly three years. Moreover, full contextualization of the events in Zeitoun requires interdisciplinary attention spanning Middle Eastern, Islamic, and ecumenical studies; as such, the apparitions invite further and fuller examination in the secondary literature.
11
OP, Gabriel Torretta. "Our Lady reconsidered: John Knox and the Virgin Mary". Scottish Journal of Theology 67, n.º 2 (3 de abril de 2014): 165–77. http://dx.doi.org/10.1017/s0036930614000040.
Texto completo da fonteResumo:
AbstractThe cult of the Virgin Mary had a complicated history in Scotland during the sixteenth century, with historical, devotional and literary evidence indicating both widespread acceptance of the church's traditional practices and growing dissatisfaction with them, particularly in elite culture. Anti-Marian polemics entered Scottish Christianity through various sources, including the Lollards around Kyle, the prominent witness of Patrick Hamilton, the preaching of Thomas Guillaume and George Wishart, the theological climate at St Leonard's college in St Andrews, as well as a number of popular works.John Knox (1514–72) incorporated many of his contemporaries’ concerns in his own treatment of the question, being trained at St Andrews University and heavily influenced by Guillaume and Wishart. Knox considered the cult of Mary using the same tool that he used to analyse the cult of the saints in general, the mass, and liturgical ritual, contending that they could not be reconciled with his stringent doctrine of sola scriptura, in particular as read through the lens of Deuteronomy 12:32.Yet for all that Mary and her place in Christian life and devotion formed a major aspect of sixteenth-century Scottish religious praxis, Knox gave little attention to her, preferring to indicate her proper place in Christian theology by presenting a vision of Christianity which omitted her almost entirely. Knox does indirectly indicate what he considers to be the proper Christian attitude towards the Virgin, however, through his explication of sola scriptura and its implications for genuine religious practice as opposed to idolatry, and his understanding of 1 Timothy 2:5 and the unique mediation of Christ. Where Knox does directly address the Marian question, he expresses his rejection of her cult in far more restrained terms than readers of his polemics against the mass may expect; while he is firm and unequivocal in denying Mary's intercessory role and in uprooting Marian devotional practice, his rhetorical restraint points to the irreducible dignity of Mary in the scriptural texts.This article analyses the theology of Mary which Knox reveals in occasional comments scattered through his writings and attempts to place his ideas in their historical and theological context. By explicating the precise nature of Knox's objection to the cult of Mary, the article attempts to open the door for future Reformed–Catholic dialogue on the person of Mary and her place in the church of Christ.
12
Hodgson, Victoria. "History and Hagiography: The Vita Sancti Servani and the Foundation of Culross Abbey". Downside Review 139, n.º 1 (janeiro de 2021): 65–81. http://dx.doi.org/10.1177/0012580621996135.
Texto completo da fonteResumo:
The Cistercian abbey of Culross was founded in 1217 on the site of an earlier church known locally to have been established by St Serf. This heritage was successfully appropriated by the new abbey through the adoption of the cult. As successors to the saint and his church, the monks were entitled to inherit their patron’s landed territories, but much of this property seems to have been in other hands. A comparison of the earliest landed endowment of Culross Abbey with the cult landscape presented by the Vita Sancti Servani reveals that certain alienated properties appear to have been reclaimed on this basis. For this reason, the Vita must be understood as a piece of history writing: it recorded past events as they were known locally to have occurred. The Vita is our window into what that version of history was.
13
Forney, Kristine K. "Music, ritual and patronage at the Church of Our Lady, Antwerp". Early Music History 7 (outubro de 1987): 1–57. http://dx.doi.org/10.1017/s026112790000053x.
Texto completo da fonteResumo:
The development of fourteenth- and fifteenth-century sacred polyphony is linked closely not only to the Mass and divine services of the Roman Catholic Church, but equally to the rise of lay devotional congregations who sponsored their own services, often musically elaborate, at private chapels and altars. Within this popular phenomenon of lay devotion in the Low Countries, several northern confraternities can be cited for their very early regular use of polyphony. A polyphonic Salve service was established in 1362 by the Marian confraternity at St Goedele in Brussels, and Reinhard Strohm has shown that, by 1396, the Marian Guild of the Dry Tree (Ghilde vanden droghen Boome) in Bruges sponsored weekly masses sung in polyphony by its guild members. That polyphony was central to some fourteenth-century confraternity services is confirmed by the records of the Illustrious Confraternity of Our Lady in 's-Hertogenbosch, founded in 1318 in St John's Church.
14
Wilson, John. "Innovation in Christchurch Church Architecture". Architectural History Aotearoa 2 (30 de abril de 2024): 50–59. http://dx.doi.org/10.26686/aha.v2.9473.
Texto completo da fonteResumo:
Several church buildings erected in Christchurch in the 1960s signalled significant departures in the city's established traditions of church architecture. They included three Roman Catholic parish churches – St Matthew's Bryndwr, Our Lady of Victories, Sockburn, and St Anne's, Woolston. This paper focuses on the most innovative and striking of these three churches, Our Lady of Victories, Sockburn. It sets the building in the broader context of post-war church architecture in Christchurch. Innovation in Christchurch church architecture had begun in the 1950s with a number of brick churches, but significant departures from established church building forms did not occur until the 1960s. Our Lady of Victories reflected with particular drama the impact on church architecture of the changes in Roman Catholic liturgy associated with the Second Vatican Council. The paper describes the process through which the radically new design emerged, paying particular attention to the interaction between the architect, C.R. Thomas, and the new Roman Catholic Bishop of Christchurch, Brian Ashby. The paper also sets the design of the church in the context of New Zealand, and international, architectural trends in the late 1950s and 1960s.
15
Kościołek, Anna. ""Rosyjskie Wilno" Andrzeja Murawjowa". Acta Polono-Ruthenica 3, n.º XXIII (30 de setembro de 2018): 45–57. http://dx.doi.org/10.31648/apr.2820.
Texto completo da fonteResumo:
The article is an attempt to present the impressions of Andrey Muraviev, religious writer, theologian, poet, playwright, church and state activist, from his stay in Vilnius in 1863, on the basis of his work entitled The Russian Vilnius. It consists of six essays on Vilnius religious monuments: the Chapel of Our Lady of Ostra Brama, St. Paraskeva Orthodox church, Orthodox cathedral of Our Most Holy Lady, Orthodox church of translation of St Nicholas’ relics, Holy Trinity cathedral, Holy Spirit church and monastery complex. The author was only interested in monuments which would document the city’s connections to Russia and Orthodox Christianity. His reflections might be considered as a literary justification for the program of Russification of the north-west country, developed by the writer’s brother, Mikhail, who went down in Polish historical memory as Veshatiel.
16
Willink, David. "Re Chapel of King's College of Our Lady and St Nicholas, Cambridge". Ecclesiastical Law Journal 25, n.º 3 (setembro de 2023): 401–2. http://dx.doi.org/10.1017/s0956618x23000406.
Texto completo da fonte
17
Pshenichnyi, Petr V. "The Representation of Female Saints in the Russian Icons with Our Lady of the Sign Image". Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 71 (2024): 249–62. http://dx.doi.org/10.37816/2073-9567-2024-71-249-262.
Texto completo da fonteResumo:
Despite the fact that female saints were not the subject of particular scientific interest, one can found the vast array of the icons of the Our Lady of the Sign flanked by the female saints' representation, especially in the Novgorodian and Pskovian art culture. Due to their names semantic (St. Paraskeva — Crucifixion and St. Anastasia — Resurrection), female saints were not only patronesses of Christian faith as well as patronesses of certain activities or the most popular saints in medieval Novgorod, Pskov and the Northern provinces of Novgorod, but they also represented complicated allusions to Gospel events, Christ and Theotokos. Previously, the researchers believed, that the female saints were just patronesses of particular activity, however they were also symbols of Gospel events. In accordance with the iconographic analysis, the images of the female saints in juxtaposition with the other saints and especially with Our Lady of the Sign image emphasized certain aspects of veneration of Theotokos and Christ.
18
van Kooten, George, Matthew Payne, Richard Rex e Jan Bloemendal. "Erasmus’ Cambridge Years (1511–1514)". Erasmus Studies 44, n.º 1 (6 de março de 2024): 33–102. http://dx.doi.org/10.1163/18749275-04401002.
Texto completo da fonteResumo:
Abstract Despite the clear attestation of Erasmus’ three-year period in Cambridge from 1511 to 1514, the reason for and nature of his stay—including whether he was also the official incumbent of the Lady Margaret’s professorship, created in 1502 as the first established chair at the university—are still contested. This paper argues that three issues have not been (sufficiently) taken on board in these discussions: namely, the statutes for the ‘lecture of sacred Theology founded by Margaret, Countess of Richmond’; the fact that in December 1512, Erasmus was paid to compose the epitaph for Lady Margaret’s tomb in Westminster Abbey; and the nature of Erasmus’ work whilst he was at Cambridge, which he describes in a letter as teaching ‘Greek and sacred literature’ (Ep. 296). Our new proposal is that Erasmus’ three-year stay in Cambridge began with an initial year in which he taught Greek, explored his opportunities, and prepared himself for the competition surrounding the election for the Lady Margaret’s professorship. Yet the Cambridge theologians did not support him in the election, and he ultimately lost to a competitor. Erasmus’ failure to secure the Lady Margaret’s professorship is closely related to his understanding of theology as ‘sacred literature’, which allows it to be compared to ‘the (good) literature’ and philosophy of Greek and Roman authors. His defeat constitutes its own episode in the series of tensions between Christian biblical humanism and what Erasmus saw as modernist scholastic theology.
19
Semiachko, S. A. "The Cults of St. Paisius of Galich and of the Ovinovskaya Icon of the Mother of God: Metamorphoses of Historical Memory". Russkaya literatura 1 (2020): 41–52. http://dx.doi.org/10.31860/0131-6095-2020-1-41-52.
Texto completo da fonteResumo:
The article reconstructs the process of forming the cult of Paisius of Galich and the Ovinovsky Icon of Our Lady on the basis of The Story of the Ovinovsky Icon of Our Lady, The Life of Paisius of Galich and The Service to him, the icon-painter's guide, the acts of the Assumption Monastery in Galich and the monastery inventory of 1701 and considers the relationship between this cult and historical facts
20
Guzewicz, Wojciech. "Kościoły i parafie diecezji ełckiej (cz. 15)". Civitas et Lex 41, n.º 1 (2 de abril de 2024): 7–20. http://dx.doi.org/10.31648/cetl.9393.
Texto completo da fonteResumo:
The article presents the church centers in Monkinie (Our Lady of the Angels), Nowa Wieś Ełcka (St. Joseph the Craftsman), Okartowo (Immaculate Heart of the Blessed Virgin Mary) and two in Olecko (Blessed Virgin Mary Queen of Poland and Exaltation of the Holy Cross).
21
Boyd, Beverly. "Our Lady According to Geoffrey Chaucer: Translation and Collage". Florilegium 9, n.º 1 (janeiro de 1987): 147–54. http://dx.doi.org/10.3138/flor.9.008.
Texto completo da fonteResumo:
Chaucer addressed some of his best known poetry to the Virgin Mary. Whatever basis such poetry may have had in personal religion, this discussion is interested in the fact that Chaucer’s marian writings are in large part the result of translation, adaptation, quotation, and allusion. That observation is not meant to be iconoclastic, for literature of the time did not have the present-day obsession with novelty, and much mediaeval religious poetry is derivative. In writing about the Virgin Mary, Chaucer sometimes layered borrowed passages in a complex of sources themselves borrowed, leaving the reader with echoes — echoes of other great writers such as Bernard of Clairvaux and Dante, as well as of the Bible, the Church’s hymnody, and the liturgy. Most of this layering occurs in, or prefaces, folkloric works which are hagiography at least in their origins: the Second Nun’s tale of St Cecilia and the Prioress’s tale of the schoolboy murdered for singing Alma redemptor is mater in a ghetto. Less complex is the short poem known as Chaucer’s A B C , translated from Guillaume de Deguilleville’s Pèlerinage de la vie humaine. Even less so are the two marian verses uttered by the Man of Law’s Constance as she enters her rudderless ship (II. 841-854). These pieces by Chaucer are not uniformly excellent. Some are marian passages in other works not themselves marian.
22
Pivovarova, Nadezhda V. "The Extant Heritage of Monastic Culture of the 17th Century. On the History of the Creation of the Sacristy in the Holy Trinity and St Alexander Nevsky Monastery". Vestnik of Saint Petersburg University. Arts 12, n.º 4 (2022): 708–23. http://dx.doi.org/10.21638/spbu15.2022.408.
Texto completo da fonteResumo:
The article analyzes the monuments of church antiquity, which were stored in the Sacristy of the Holy Trinity and St Alexander Nevsky Monastery. For the purpose to ascertain the structure of the Sacristy the author of article used the oldest inventory of 1724 year and later inventories of the 18th and 19th century. Basing on archival materials and several publications the author establishes the facts of delivery of icons and church plates from the church eparchies to St Petersburg since the first quarter of the 18th century. The subject of the special research is the church plates of the 17th century from the three monasteries: of the Our Lady on the Valday lake, of the Nativity of the Mother of God in Vladimir and the Dormition of Our Lady of Sumy. The author focuses on the issues of the origin and the circumstances of arrival to the Sacristy of the free sacred objects, such as the church cup of Patriarch Nikon (1652–1660), the pall on the tomb of St Alexander Nevsky (circa 1697) and the prayer Gospel book (1681). Attention is given to the inscriptions on the items. Some of them are read and published for the first time.
23
Brading, D. A. "Divine Idea and ‘our Mother’: Elite and Popular Understanding in the Cult of Our Lady of Guadalupe of Mexico". Studies in Church History 42 (2006): 240–60. http://dx.doi.org/10.1017/s0424208400003983.
Texto completo da fonteResumo:
In 1648 the creole elite of Mexico City was enthralled to learn that in December 1531 the Virgin Mary had appeared to a poor Indian and had miraculously imprinted on his cape the likeness of herself, which was still venerated in the chapel at Tepeyac just outside the city limits. The moment was opportune, since in 1622 Archbishop Juan Pérez de la Serna had completed the construction of a new sanctuary devoted to Our Lady of Guadalupe and in 1629 the image had been brought to the cathedral in a vain attempt to lower the flood waters that engulfed the capital for four years. In effect, Image of the Virgin Mary, Mother of God of Guadalupe (1648) was a heartfelt response to the growth in devotion to the Mexican Virgin; and its author, Miguel Sánchez, wrote as if inspired by a particular revelation, since his only guides were oral tradition and the stimulus of other apparition narratives. A creole priest, renowned for his piety, patriotism and great learning, Sánchez appears to have modelled his account on Murillo’s history of Our Lady of Pilar and her apparition at Zaragoza to St James, which is to say, to Santiago, the patron saint of Spain.
24
Bhardwaj, Bikram, Jyoti Choudhary e H. Sunil Kumar. "Cervical Fibroids: A Surgical Challenge". Medical Journal of Dr. D.Y. Patil Vidyapeeth 17, n.º 2 (2 de junho de 2023): 417–22. http://dx.doi.org/10.4103/mjdrdypu.mjdrdypu_839_22.
Texto completo da fonteResumo:
ABSTRACT Leiomyomas are the most common benign tumors affecting the female reproductive tract and constitute around 18–20% of all the uterine pathologies that are seen in women of reproductive age group. Based on their location in the uterus, fibroids can be uterine, cervical, and ligamentary, of which the cervical fibroids are the rarest and make up only around 2–2.5% of the total incidence of fibroids. Large cervical fibroids generally give a typical appearance of “Lantern on St. Paul’s dome,” where the small size uterus sits on top of the cervical fibroid mimicking the lantern on the dome of the famous St. Paul’s Cathedral of Russia. We report here a case series of cervical fibroids who reported to the gynecology OPD of our institute. The first patient was a 41-year-old lady who presented with complaints of heavy menstrual bleeding for the last 2 years. Clinical findings as well as imaging confirmed a 24-week size large cervical fibroid along with surprise element in form of double ureters on right side on intravenous urogram(IVU). Our second patient was a peri-menopausal lady with heavy menstrual bleeding(HMB)for 2 months and cervical fibroid of 16-week size gravid uterus on examination. The third patient was a 37-year-old lady with heavy menstrual bleeding with pressure symptoms in the form of retention of urine. Clinically, a 16-week size cervical fibroid was present which after surgery revealed STUMP on histopathology. All patients were managed surgically with uneventful postoperative recovery.
25
HAYWARD, PAUL. "Gregory the Great as ‘Apostle of the English’ in Post-Conquest Canterbury". Journal of Ecclesiastical History 55, n.º 1 (janeiro de 2004): 19–57. http://dx.doi.org/10.1017/s0022046903008911.
Texto completo da fonteResumo:
Offering a new interpretation of the sermon ‘De ordinatione beati Gregorii anglorum apostoli’, a text preserved in Eadmer's ‘personal manuscript’ (Corpus Christi College, Cambridge, MS 371), this article argues that the cult of St Gregory the Great was promoted by Archbishop Lanfranc (1070–89) and Archbishop Anselm (1093–1109) in order to undermine the pretensions to apostolic rank of St Augustine's Abbey, Canterbury. It draws attention to the existence of a hitherto unrecognised but major conflict over apostolic authority that took place in England after the Norman Conquest; a conflict that involved the king as well as Canterbury's most important churchmen. In so doing, this essay contributes, more generally, to our understanding of the roles that the cult of saints and its rhetorical structures played in battles over status and rank order.
26
Goncharova, N. N. "THE COMPOSITION OF ANTON CHEKHOVʼs “THE STEPPE” AND THE ARCHITECTURE OF THE CATHEDRAL OF ST BASIL THE BLESSED". Bulletin of Udmurt University. Series History and Philology 32, n.º 2 (29 de abril de 2022): 326–34. http://dx.doi.org/10.35634/2412-9534-2022-32-2-326-334.
Texto completo da fonteResumo:
The composition of “The Steppe” is considered within the linguo-semiotic approach, first, as a metaphor for the architecture of the Cathedral of St Basil; second, as a metaphor for the historical process, with the idea of Moscow as the Third Rome and the New Israel emphasized. The connection between the chapters and the deities and saints to whom the churches of the cathedral are dedicated is shown. The Church of St Nicholas of N. can be correlated with the southern Side-church of St Nicholas Velikoretsky. Chapter 2 mentions Alexander I of Russia. In Chapter 3 allusions to the story of Abrahamʼs hospitality are found. Panteley, Emelyan, and Vasya parody the three holy hierarchs; the gentleman and lady from the church parody St Cyprian and Justina. St Gregory of Armenia is referred to by mentioning Armenian settlements. Chapter 7 describes the entry of the waggons into the city. Chapter 8 contains allusions to the life and а posthumous miracle of St Barlaam of Khutyn. Analogies are drawn with the Book of Amos, after whom Alexander Svirsky was named. The journey takes place in the opposite direction to the movement of the sun, with which the Church of the Intercession of Our Lady is identified, and in terms of its duration corresponds to Godʼs creation. The historical process is limited by the events described in the Book of Genesis and the Revelation of St John the Divine. Classical antiquity is represented by Deniska, the Old Testament period by Moisei Moiseichʼs family, the period of religious syncretism by the drivers, the New Testament period by Konstantin Zvonyk. Going round the cathedral is an allusion to the story of the fall of Jericho and Jesusʼs words about the destruction of the Temple of Jerusalem.
27
Quartier OSB, Thomas. "Liturgisches Gebet. Raum, Zeit und Gemeinschaft in benediktinischer Perspektive". Yearbook for Ritual and Liturgical Studies 35 (31 de dezembro de 2019): 1–20. http://dx.doi.org/10.21827/yrls.35.1-20.
Texto completo da fonteResumo:
Liturgical prayer constitutes space, time and community in Benedictine monasteries. Recent field-explorations indicate that visitors to abbey churches appreciate liturgical tradition and ascribe sacred meaning to their experiences. Furthermore, monks and nuns describe the shape of the Divine office, their personal attitude and their spiritual experience as constitutive for their spiritual practice. Until now, Monastic sources and their re-invention are not included in these liturgical studies. But what is the liturgical-spiritual motivation of liturgical prayer according to the Rule of Saint Benedict and its historical re-inventions? In this article, we explore this question, by using interpretative keys for selected liturgical spiritual texts from Benedictine tradition. First, we describe the Liturgical Movement in the 19th century as an example, especially the Abbey of Solesmes, using key texts of its founder Prosper Guéranger. After that, we read and interpret passages from the Rule and the Vita of St Benedict on space, time and community in liturgical prayer. Finally, we summarize our analysis by presenting reflective questions that offer an instrument for liturgical-spiritual reflection that can be helpful for liturgical studies and liturgical practice, inside and outside monasteries.
28
Fauchard, Cyrille, Abdoulaziz Djibrila Saley, Christian Camerlynck, Yannick Fargier, Raphael Antoine e Paul-Franck Thérain. "Discovery of the Romanesque church of the Abbey of our lady of Bec (Le Bec-Hellouin, Normandy, France) by means of geophysical methods". Archaeological Prospection 25, n.º 4 (13 de agosto de 2018): 315–28. http://dx.doi.org/10.1002/arp.1711.
Texto completo da fonte
29
MacCulloch, Diarmaid. "Mary and Sixteenth-Century Protestants". Studies in Church History 39 (2004): 191–217. http://dx.doi.org/10.1017/s0424208400015096.
Texto completo da fonteResumo:
Let us contemplate Thomas Cranmer, Primate of All England, sitting on an altar to preside over the trial of Anabaptist heretics. The time is May 1549; the altar, unceremoniously covered over to support the judge, is that of the Lady Chapel in St Paul’s Cathedral in London; several of the heretics on trial have denied the Catholic doctrine of the incarnation, and one will later be burned at the stake. In a compelling paradox, an archbishop tramples an altar of Our Lady in the course of defending the incarnation. One witness in the crowd of onlookers was a pious and scholarly Welsh Catholic, Sir Thomas Stradling, who later wrote down his reactions to the occasion. He interpreted it as the uncannily accurate fulfilment of an eleventh-century prophecy to be found in a manuscript in his own library: Cranmer, he pointed out, went on to be punished for his blasphemy first by the 1549 rebellions and then by his fiery death at the stake.’
30
Ahmad, Zeeshan, Noor Ul Sabah Shah, Abdul Latif e Anas Shakir. "Frequency of Successful Resolution of ST T Changes after Thrombolysis with Streptokinase in Patients of Acute St Segment Elevated Myocardial Infarction". Pakistan Journal of Medical and Health Sciences 16, n.º 3 (26 de março de 2022): 790–92. http://dx.doi.org/10.53350/pjmhs22163790.
Texto completo da fonteResumo:
Objective: To determine the frequency of successful resolution of ST T changes after thrombolysis with streptokinase in patients of acute ST Segment elevated myocardial infarction Design of the Study: Cross sectional study Study Settings: The study was conducted at Cardiology Department, Lady Reading Hospital, Peshawar from 22/10/2019 to 22/4/2020. Material and Methods: Over the course of the investigation, researchers kept tabs on 165 patients. FBC, ECG (cardio fax), and echocardiography (Siemens' Acuson cv-70) are all included in the evaluation and investigations. Every patient had an ECG done 90 minutes following the initiation of SK injection to see if the ST segment abnormalities had gone down. Results of the Study: 35 patients (20%) were between the ages of 30 and 45, while 130 patients (79%), were between the ages of 46 and 60. The average age was 57, with a standard deviation of 12.11. There were 72% male patients and 28% female participants in the study. Seventy-three percent of patients had successful resolution of ST T alterations, while 27 percent of patients did not. Conclusion: Our study concludes that the frequency of successful resolution of ST T changes after thrombolysis with streptokinase was 73% in patients of acute ST Segment elevated myocardial infarction Keywords: successful, resolution of ST T changes, thrombolysis, streptokinase, acute ST segment elevated myocardial infarction
31
González, Juan Gavala. "The Original Statutes of the Ancient and Royal Brotherhood of Our Lady Saint Anne in Dos Hermanas, Spain: Introduction". Confraternitas 24, n.º 1 (21 de agosto de 2013): 3–6. http://dx.doi.org/10.33137/confrat.v24i1.20007.
Texto completo da fonteResumo:
After a brief introduction to the Confraternity of St. Anne in Dos Hermanas (Spain), this article offers a transcription of its original 1523 statutes and their translation into English. Aside from being the oldest surviving document from Dos Hermanas, these statutes outline the confraternity’s social and devotional objectives and point to the full participation of both men and women in its administration and activities.
32
Sanaullah, Syed Tahir Shah, Abdul Salar Khan, Noor ul Hadi e Naveed Ahmad. "Frequency of diabetic retinopathy in patients of acute ST elevated myocardial infarction (STEMI)." Professional Medical Journal 28, n.º 7 (1 de julho de 2021): 1002–7. http://dx.doi.org/10.29309/tpmj/2021.28.07.6166.
Texto completo da fonteResumo:
Objective: To determine the frequency of diabetic retinopathy in patients of acute ST elevated Myocardial Infarction (STEMI) in our population. Study Design: Cross Sectional study. Setting: Department of Cardiology, Lady Reading Hospital, Peshawar. Period: 20th November 2018 to 19th May 2019. Material & Methods: Detailed history was taken and previous records were reviewed to look for diagnosis of DM, followed by complete examination and investigations including FBC, LFTs, RFTs, ECG and echo to fulfill exclusion criteria. Fundoscopy was performed by two experienced cardiology trainees with riester ophthalmoscope. Consensus was made on ophthalmoscopy findings regarding the presence or absence of Diabetic Retinopathy (DR). Results: In this study a total of 189 patients were observed. Mean age was 43 years with SD ±11.23. Sixty six percent patients were male while 34% patients were female. More over 5% patients had diabetic retinopathy while 95% patients did not have diabetic retinopathy. Conclusion: Our study concludes that the frequency of diabetic retinopathy was 5% in patients of acute ST elevated MI in our population.
33
Kunash, А. А. "Interpretation, topography and chronology of the greco-catholic medals of the XVII–XVIII centuries (according to archaeological research and analysis of private collections)". Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 66, n.º 1 (25 de fevereiro de 2021): 41–57. http://dx.doi.org/10.29235/2524-2369-2021-66-1-41-57.
Texto completo da fonteResumo:
The article provides an analysis and interpretation of 55 Greek Catholic medals of the 17th – 18th centuries. The search for information about Greek Catholic medals was carried out through the study of scientific literature, search in catalogs of private collections, monitoring of specialized sites dedicated to the subjects of Christian worship and Internet forums of “black” diggers, as well as Internet auctions. During archaeological research, only 4 Greek Catholic medals were identified (Belarus, Lithuania, Poland, Italy). The overwhelming majority of the medals under consideration (51 copies) were discovered during the illegal work of “black archaeologists” in Belarus, Ukraine, Poland and Spain. On the front side, the Greek Catholic medals contain images of the Mother of God Zhirovitskaya, Mother of God of Pochaev, Mother of God of Kholmskaya and Mother of God of Borunskaya. On the reverse side there are images of St. Andrew (apostle), St. Basil the Great, St. Joseph with the Christ Child, St. Josaphat Kuntsevich, St. Anufriy the Great. Most of the medals are labeled in Latin. The inscriptions on the medals with the image of Our Lady of Zhirovitskaya (subtype 3 (no. 5–26)) are made from a set of letters of the Greek, Latin and Church Slavonic alphabets.
34
Ковалев, А. В. "Siberian folk icons: the experience of researching a private collection". Iskusstvo Evrazii [The Art of Eurasia], n.º 4(31) (29 de dezembro de 2023): 92–111. http://dx.doi.org/10.46748/arteuras.2023.04.005.
Texto completo da fonteResumo:
В статье рассматривается коллекция сибирских икон так называемого сузунского письма из частного собрания Андрея Владимировича Ковалёва с целью ввести ее в научный оборот, а также выявить некоторые характерные особенности икон, проанализировать систему средств художественной выразительности, вписать произведения в общий контекст сибирского иконописного искусства. Исследование значимо как для лучшего понимания феномена сибирской иконы, так и для выявления близких по стилистике произведений других иконописцев. В настоящее время в собрании находится 47 икон. В ряду многофигурных образов — иконы «Огненное восхождение пророка Илии», «Благовещение Богородицы», «Распятие Христа», «Святые Модест и Власий», «Святые мученики Кирик и Улита». Среди однофигурных икон широкое распространение получили образы: «Николай Чудотворец», «Спас Нерукотворный», «Богоматерь Знамение», «Богоматерь Одигитрия», «Святой Архангел Михаил Воевода», «Святая мученица Екатерина», «Георгий Победоносец». В результате сравнительного анализа ряда произведений выделены общие стилистические черты: иконы лишены мелких деталей, им присущи лаконичность образов, использование темного фона, общие черты в изображении образа Христа в абрисе лика, в написании крестчатого нимба. The article analyses the collection of Siberian icons from the private collection of Andrey V. Kovalev, known as Suzun painting. Its aims include introducing the collection into scientific circulation, identifying characteristic features of the icons, examining the means of artistic expression, and situating the works within the broader context of Siberian icon painting. The study holds significance for comprehending the Siberian icon phenomenon and identifying styles akin to other icon painters. The collection presently comprises 47 icons. Among the multi-figure images are the icons “The Fiery Ascent of the Prophet Elijah”, “Annunciation of the Mother of God”, “The Crucifixion of Christ”, “Saints Modest and Vlasius”, “The Holy Martyrs Kirik and Ulita”. Among the single-figure icons the following images are widespread: “St. Nicholas the Wonderworker”, “The Saviour of the Uncrowned”, “Our Lady of the Sign”, “Our Lady of the Hodegetria”, “St. Michael the Archangel”, “St. Catherine the Martyr” and “St. George the Victorious”. As a result of comparative analysis of a number of works, common stylistic features were identified: the icons are devoid of small details, they are characterised by laconic images, the use of dark backgrounds, common features in the depiction of the image of Christ in the outline of the face, in the writing of the cross halo.
35
Konieczny, Mary Ellen. "Sacred Places, Domestic Spaces: Material Culture, Church, and Home at Our Lady of the Assumption and St. Brigitta". Journal for the Scientific Study of Religion 48, n.º 3 (setembro de 2009): 419–42. http://dx.doi.org/10.1111/j.1468-5906.2009.01458.x.
Texto completo da fonte
36
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, n.º 1 (9 de agosto de 2017): 29–48. http://dx.doi.org/10.1558/jsa.31508.
Texto completo da fonteResumo:
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.
37
Makarova, Anna A., Olga V. Klukanova e Nadezhda V. Pivovarova. "Inscriptions in the Artistic Structure of the Items of Medieval Silversmiths. Works of Church Art from Tikhvin in the State Russian Museum". Vestnik of Saint Petersburg University. Arts 11, n.º 3 (2021): 467–93. http://dx.doi.org/10.21638/spbu15.2021.306.
Texto completo da fonteResumo:
The article presents the results of studying inscribed and dated objects of applied art of the 16th–17th century from the State Russian Museum in St. Petersburg. The subject of the research is the set of church plates from the monasteries of the Dormition of Our Lady and the Presentation of the Virgin in the Temple in Tikhvin and the precious tsata from the Tikhvin icon of the Mother of God (Stockholmskaya) from the Tikhvin Cathedral of the Transfiguration. In 1928, the items were given to the State Russian Museum from the department of ecclesiastical property of the State Museum fund. The majority of these items were made in the Moscow workshops. The study provided an opportunity to identify the items fabricated by Tikhvin silversmiths. The authors analyze the iconography, style, structural and technical features of a number of art works including liturgical vessels, a church lamp and several altar Gospels. The study substantiates new attributions of the chalice and the church lamp from the Cathedral of Dormition of Our Lady. Attention is given to the inscriptions on the items. The authors examine the specifics of the forms of inscriptions and cite new data on the donors such as Ivan Nikitich Romanov, Ivan Ivanovich Shuiskii and the Mikhalkov family.
38
Naveed Ahmad, Syed Tahir Shah, Noor ul Hadi, Umair Ali e Sanaullah. "Frequency of left ventricular thrombi after acute ST-Segment elevation myocardial infarction." Professional Medical Journal 29, n.º 04 (31 de março de 2022): 536–40. http://dx.doi.org/10.29309/tpmj/2022.29.04.6242.
Texto completo da fonteResumo:
Objective: To determine the frequency of left ventricular thrombi after acute ST-Segment elevation myocardial infarction. Study Design: Case Series study. Setting: Cardiology Department, Lady Reading Hospital, Peshawar. Period: July 2018 to December 2018. Material & Methods: Patients were included in study were of both gender having age 30-65 year admitted with acute STEMI (under the treatment of ST-Segment elevation myocardial infarction). Routine examination like ECG (cardiofax) and transthoracic echocardiography (Siemens’ Accuson CV-70) was done for all the patients who are already admitted and having treatment of acute ST-Segment elevation myocardial infarction. Left ventricular thrombus was measure on the basis of not contracting with systole, Wall motion near the structure is abnormal, color flow Doppler differentiates from stagnant flow after 2 weeks follow up. Any patients who lost to follow up were excluded from the study. Results: In this study a total of 120 patients were observed. The mean age was 48 years with standard deviation ± 11.45. Sixty two percent patients were male while 38% patients were female. More over 7% patients had Left ventricular thrombi while 93% patients didn’t had Left ventricular thrombi. Conclusion: Our study concludes that the frequency of left ventricular thrombi was 7% after acute ST-Segment elevation myocardial infarction.
39
Stanyukovich, Maria V. "FERTILITY DANCE: THE CHURCH OF OUR LADY OF A FISHNET, OF DANCING ST. PASCUAL AND OF ST. CLARA OF ASSISI (THE PHILIPPINES) AND ITS ANCIENT PAGAN HERITAGE". RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, n.º 5 (2020): 112–39. http://dx.doi.org/10.28995/2686-7249-2020-5-112-139.
Texto completo da fonte
40
Quinito, Daryl I., e Marilou D. Tino. "Unfolding the History of the Quadricentennial Roman Catholic Churches in the Province of Camarines Norte". International Journal of Research and Innovation in Social Science VIII, n.º II (2024): 2261–75. http://dx.doi.org/10.47772/ijriss.2024.802161.
Texto completo da fonteResumo:
Faith and religion are inseparable elements that shape one’s being and personhood. The foundation of history in any place in the world and even in the remotest area of a small province has its roots in the early civilization of the local folks’ culture, traditions, beliefs, and ethnography. As a devoted Roman Catholic who was born and raised in the same faith by equally devoted parents, the researcher took a heartfelt fascination on how religion influenced, shaped, and reshaped the Province of Camarines Norte. As cited by Noel Alegre (2010) in his study of the Masonic symbols on the façade of Our Lady of the Candle Church in Paracale, Camarines Norte, “History of religions ceases to be on museum of fossils, ruins, and obsolete memorabilia and becomes what it should have been from the beginning for any investigator: a series of ‘messages’ waiting to be deciphered and understood” (Eliade in Comstock, 1971:57). Inspired by the study of Alegre, the researcher unearthed and unfolded the historical beginnings, developments, and contributions of the quadricentennial Roman Catholic Churches namely: St. John the Baptist Church in Daet, Nuestra Señora De la Candelaria (Our Lady of the Candle) in Paracale and Parroquia de San Pedro Apostol (St. Peter the Apostle) Church in Vinzons to provide and store verified information of the past, and how these catholic churches influenced and shaped the lives of the local folks in the Province of Camarines Norte. Tino (2023) also cited that “every society which honors basic human rights, has a role for the church and the state, the church has lived with under every form to men, nations, and governments come and go but the church endures; it is the oldest living institution known to man.” Being a devoted Roman Catholic, born and raised in the same faith by equally devoted parents, the researcher took a heartfelt fascination on how religion could influence, shape, and reshape his immediate society, the Province of Camarines Norte.
41
Mactal, O.P., Roland. "The Dominican Influence in the Philippines in Terms of Marian Piety: Yesterday, Today and Beyond the 500 Years of Christianity". Philippiniana Sacra 56, n.º 170 (1 de dezembro de 2021): 1085–108. http://dx.doi.org/10.55997/4005pslvi170a4.
Texto completo da fonteResumo:
This research paper revolves around the influence of the Dominicans in the Philippines in terms of Marian devotions. It discusses the rich Marian pious exercises that originated from the Dominican Order also known as the Order of Preachers. These practices were handed down by the Dominican missionaries since 1587. One of the charisms of the Dominicans is the propagation of the Holy Rosary. This pious exercise was highlighted through its history and connectedness to the Friars Preachers and how it helped in the evangelization of the missionaries. The establishment of Marian shrines has been one of the legacies of the Dominican missionaries specially in the northern part of the archipelago which up to now are still in existence. The shrines of Our Lady of the Rosary, La Naval de Manila and the Shrine of Our Lady of the Rosary Manaoag, Pangasinan, are two notable sanctuaries dedicated to the promotion of the Holy Rosary. These Marian liturgical and devotional practices followed the principles of Vatican II’s Chapter Eight of Lumen Gentium and the Marialis Cultus of St. Pope Paul VI. Finally in the last part of the article, it discusses how the Dominicans adopted to the “new normal” of promoting Marian devotions through online means and the use of social media platforms. While at the same time remaining faithful and rooted in the principles set by the Directory on Popular Piety and Liturgy.
42
Orme, Nicholas. "An English Grammar School ca. 1450: Latin Exercises from Exeter (Caius College MS 417/447, folios 16v–24v)". Traditio 50 (1995): 261–94. http://dx.doi.org/10.1017/s0362152900013246.
Texto completo da fonteResumo:
Our knowledge of school education in medieval England has been immeasurably advanced during the last fifty years or so by the study of school textbooks. When the topic of medieval English schools was first identified in the 1890s, by A. F. Leach and others, it centered chiefly on their organization. Scholars collected references to their existence and continuity, together with the rather sparse records of their constitutions, masters, and pupils. Then, in the 1940s, the late R. W. Hunt drew attention to the manuscripts by which Latin and English were taught and studied in schools, a source that has since been explored by other writers. The study of manuscripts, it is now clear, enables us to understand much of what the schools taught, to gauge better the objectives and standards of school education, and to measure the similarities and differences between schools. Some of the surviving manuscripts cannot be attributed to particular schools, masters, or pupils, and therefore form a guide to education only in general. Others can be more exactly located. Dr. David Thomson, who has studied twenty-four fifteenth-century school manuscripts that contain material in Latin and English, is able to link at least half to particular schools, including Basingwerk Abbey (north Wales), Battlefield College (Shropshire), Beccles (Suffolk), Eton College (Bucks.), Exeter (Devon), St. Anthony's School (London), Magdalen College School (Oxford), St. Albans (Herts.), and Winchester College (Hants.). Other manuscripts can be attributed to Barlinch Priory (Somerset), Newgate School Bristol (Gloucs.), and Lincoln or its vicinity. This is a wide selection of places, geographically and institutionally. There are schools connected with monasteries (Barlinch and Basingstoke), fee-paying town grammar schools (Beccles, Exeter, and St. Albans), and the free grammar schools endowed during the later Middle Ages, such as Eton, St. Anthony's London, Magdalen College Oxford, and Winchester.
43
Gibbs, Gary. "Four Coats for Our Lady: Gender, Space, and Marian Devotion in the Parish of St. Stephen, Coleman Street, London 1466-1542". Reformation 13, n.º 1 (2 de março de 2008): 1–49. http://dx.doi.org/10.1558/refm.v13.001.
Texto completo da fonte
44
Kolega, Marija. "Ranokršćanski sloj arhitekture u Nadžupnom kompleksu Sv. Asela u Ninu". Ars Adriatica, n.º 4 (1 de janeiro de 2014): 15. http://dx.doi.org/10.15291/ars.486.
Texto completo da fonteResumo:
Archaeological excavations in the complex of the Arch Parish Church of St Asel discovered an entire early Christian complex consisting of a north singlecellchurch and, to its south, a group of baptismal buildings which was soon transformed into a longitudinal building with an eastern apse. A number of remodelling interventions between the sixth and the eighth century confirm that the early Christian church and its baptistery survived the turbulent centuries of the Migration Period. The next major building phase was identified during the conservation works carried out on the church walls and there is no doubt that it occurred at the turn of the ninth century when the church became the cathedral of the Croatian bishop. Both churches, the north and the south, were provided with new stone furnishings while the baptismal font was altered so as to conform to the liturgical changes which were introduced into the baptismal rite. Archaeological evidence has demonstrated that the font remained in use until the sixteenth century when the apse of the south church was destroyed to make way for the chapel of Our Lady of Zečevo (1510-1530). The buildings to the south suffered a major destruction in 1780 when the Lady chapel was extended at the expense of its north wall which was torn down and the southern structure was cut in half.
45
Von Klimo, Arpad. "The Cult of Our Lady of Fátima—Modern Catholic Devotion in an Age of Nationalism, Colonialism, and Migration". Religions 13, n.º 11 (27 de outubro de 2022): 1028. http://dx.doi.org/10.3390/rel13111028.
Texto completo da fonteResumo:
In 1917, in the context of extreme anxiety of a rural Catholic population during a period of war, revolutionary upheaval, and anticlerical politics, the apparition of St Mary to three children near the Portuguese village of Fátima stirred up emotions that have created a cult that is still attracting hundreds of thousands of pilgrims each year and that has found followers all over the world. How did this happen? One has to look at the history of changing meanings related to the cult of Our Lady of Fátima, its integrative energy, and the global spread of the cult. The fact that, most recently, immigrants with Hindu and Muslim background are also among the pilgrims to Fátima speaks of the unpredictable cross-cultural and cross-religious possibilities of this cult, in which gender aspects of a female deity play an important role. This paper will analyze the various periods of the cult from its beginning in 1917 and the roles of secularism, the Salazar regime, Colonialism, the Cold War, and migration from and (later) to Portugal, in order to find insights into a fascinating global cult and how it has changed and adapted to a society that has developed a new attitude towards traditional Catholicism. While the history of the Cult of Fátima has been studied before, this article seeks to introduce a global and, at the same time, long-term historical perspective.
46
Sygulska, Anna. "CONTEMPORARY TWO-STOREY CHURCHES – ACOUSTIC INVESTIGATIONS". Journal of Architecture and Urbanism 39, n.º 2 (30 de junho de 2015): 140–48. http://dx.doi.org/10.3846/20297955.2015.1056444.
Texto completo da fonteResumo:
The paper discusses the idea of two-storey churches, with insight into socio-political conditions which influenced their construction. The analysis of the issue was carried out on the basis of investigations in five two-storey churches in Poznań. The churches under investigation were: Visitation of Blessed Virgin Mary Church, Christ the King Church, Our Lady of Częstochowa Church, St. Lawrence Church, and Christ the Redeemer Church. In total, ten interiors were examined. The churches were erected in the late 70s and early 80s of the 20th century. The acoustic conditions were analyzed in terms of cubature, the shape of the interior and finishes. The upper and lower churches were compared within one building; the investigation also involved comparing the churches against each other. Moreover, functionality of the buildings was analyzed, which included aspects of acoustic as well as architectural functionality.
47
Poss, Richard. "Poetic Responses to the Size of the Universe: Astronomical Imagery and Cosmological Constraints". Culture and Cosmos 08, n.º 0102 (outubro de 2004): 309–20. http://dx.doi.org/10.46472/cc.01208.0247.
Texto completo da fonteResumo:
How have writers responded to the enormous size of the astronomical universe? This paper reviews a number of poetic meditations on the nature of human life spurred by revelations from astronomy, specifically relating to the increasing size of the physical universe and how this impacts upon humanity's psychological and spiritual being. Beginning with the conversations on the cosmic ‘annihilation’ of the human between Swithin St Cleve and Lady Constantine in Thomas Hardy's novel ‘Two on a Tower’ (1882), the first group of texts examined reveal the orientation of the ‘alien within’, a cosmological agoraphobia. The interior and exterior of this attitude is examined, that is, how much of it was really prompted by the inhumanly large size of the cosmos and how much of it was there already, an alienation opportunistically projected onto the astronomy of the time. Both humanistic and religious reactions against this posture are discussed. The second group of poetic responses to the size of the universe comes from a younger generation of poets, writers who have grown up acquainted with the basics of modern astronomy. This group includes Diane Ackerman (‘Lady Faustus’), Emily Grosholz (‘Poems overheard at a Conference on Relativity Theory’), Michael Collier (‘The Heavy Light of Shifting Stars’), and Pattiann Rogers (‘Achieving Perspective’). These writers employ concrete sensual imagery on a more human scale to establish a poetic connection between the observer and distant astronomical bodies, reintegrating our human presence in an increasingly vast universe.
48
Cvetnić, Sanja. "Franc Jelovšek i novopronađeni oslik kapele sv. Ivana Nepomuka (1749.) u franjevačkoj crkvi Presvetog Trojstva u Karlovcu". Radovi Instituta za povijest umjetnosti, n.º 47 (março de 2024): 57–68. http://dx.doi.org/10.31664/ripu.2023.47.05.
Texto completo da fonteResumo:
In 2019, Baroque murals were discovered in the Franciscan Church of the Holy Trinity in Karlovac, specifically in the chapel constructed in 1748. Initially, the chapel was dedicated to St John of Nepomuk, but in 1904, the dedication changed to Our Lady of Lourdes. The chronicle of the Franciscan monastery (Archivium) in Karlovac preserves the decision of the Karlovac cavalrymen to choose St John of Nepomuk (1746) as their patron saint. Subsequently, the Franciscan guardian and friars requested permission from the general of the Karlovac Generalate to construct a chapel, and the request was sent and approved in the same year. A memorial plaque placed at the chapel’s entrance, engraved with the year of construction (1748) and the names of the donors, Feldmarschall Joseph Maria Friedrich Wilhelm Hollandinus von Sachsen-Hildburghausen and the “Illyrian” cavalrymen, also mentions their commander (cohortis chiliarcha), Maximilian Josef Baron Mittrowsky von Mitrowitz und Nemyschl. His coat of arms, name, and military rank (Vice-Colonello) are represented inside the chapel. The Karlovac Archivium further notes that the murals in the chapel were completed in 1749. Fragments discovered in the upper section of the wall and in the dome allow for a partial reconstruction of the paintings: on the south wall, it was St John of Nepomuk in front of King Wenceslaus (Václav IV), on the opposing north side, the Martyrdom of St John of Nepomuk, and in the dome, the Heavenly Celebration of St John of Nepomuk (?). Analogies with paintings from the 1740s in Štepanja Vas (1744), the Ajman castle near Škofja Loka (1739–1746), and Skaručna (1748) indicate Franc Jelovšek (Mengeš, October 4, 1700 – Ljubljana, May 31, 1764) as the artist. Veneration of St John of Nepomuk after his canonization (1729), particularly promoted by the Habsburg rulers, was part of the cults and religious practices known as pietas Austriaca, adherence to which was increasingly seen as a sign of loyalty to the dynasty, crucial during the wars of Austrian succession.
49
Tracz, Szymon. "Obraz Matki Boskiej Częstochowskiej z daru króla Jana Kazimierza w Rajczy". Artifex Novus, n.º 3 (1 de outubro de 2019): 34–57. http://dx.doi.org/10.21697/an.7062.
Texto completo da fonteResumo:
ABSTRAKT
Łaskami słynący obraz Matki Boskiej Miłosierdzia Kazimierzowskiej w Rajczy (64 x 45,8 cm), malowany jest w technice olejnej na ręcznie kutej blasze miedzianej. Niezachowaną, pierwotnie hebanową ramę z podpórką, pozwalającą umieszczać dzieło na domowym ołtarzyku, zastąpiła nowa, profilowana i złocona rama. Obraz znajduje się w głównym ołtarzu kościoła parafialnego pw. Św. Wawrzyńca, diakona i męczennika i św. Kazimierza, królewicza w Rajczy. 1 VII 2017 wizerunek został ukoronowany koroną biskupią. Obraz o najwyższej klasie artystycznej, stanowi najlepszą znaną obecnie kopię cudownego obrazu Matki Boskiej Częstochowskiej jaka powstała w drugiej ćwierci XVII w. Wizerunek namalowano bezpośrednio z oryginału, za czym przemawiają jego cechy formalne, m.in. z precyzyjnym uwzględnieniem tzw. koron władysławowskich, jakie w latach1625-1633 ufundowano dla ozdoby jasnogórskiego oryginału. Kopia najprawdopodobniej powstała w malarni jasnogórskiej, a jej autorem być może był paulin o. Jan Felicjan Ratyński. Obraz, co potwierdzają źródła historyczne, podarował do mającego się zbudować w Rajczy nowego kościoła król Jan II Kazimierz Waza (1609-1672), właściciel dóbr żywieckich. Stało się to po jego abdykacji w drodze do Francji w Żywcu 4 lipca 1669 r. Od 1684 r. wizerunek jest przechowywany w Rajczy – najpierw w drewnianym kościele, a po jego rozbiórce wobecnym nowym. Pomiędzy majem 2016, a lutym 2017 roku przeprowadzono specjalistyczną konserwację oraz badania fizyczno-chemiczne podobrazia, co zwiększyło naszą wiedzę o obrazie. Cudowny wizerunek Matki Boskiej Kazimierzowskiej poprzez swój związek z królem Janem Kazimierzem, będąc również kopią jednego z najbardziej rozpoznawalnych polskich obrazów maryjnych, zajmuje w polskiej sztuce miejsce wyjątkowe. Jego wartość artystyczno-historyczna idzie w parze wraz z wartością kultową, stanowiąc ważny punkt odniesienia dlachrześcijańskiej pobożności.
SUMMARY
A miraculous painting of Our Lady of Mercy of Kazimierz in Rajcza (64 x 45.8 cm) was painted in oil technique on handforged copper sheet. Unpreserved, originally an ebon frame with a support, allowing to place the masterpiece on a home altar, was replaced with a new, profiled, gilded frame. The painting is placed in the main altar of the parish church of St. Lawrence, a deacon and martyr and St. Casimir in Rajcza. On July 1, 2017 the painting was crowned with an episcopal crown. The painting recognized as of the highest artistic class is the best-known copy of a miraculous painting of Our Lady of Częstochowa that originates from the second quarter of the 17th century. There are some features such as precise mapping of the so-called crowns of Władysław IV, founded to adorn the original painting from Jasna Góra Monastery, that make scientists believe that while making the painting for the King, the artist was directly looking at the original painting of Our Lady of Częstochowa. The copy was most likely created in the Jasna Góra painting house, and its author may be a Pauline Father, JanFelicjan Ratyński. It is confirmed by historical sources that King John II Casimir Vasa (1609–1672), the owner of Żywiec estates, gave the painting to a new, soon-to-be built church in Rajcza. The King did it after his abdication, on July 4, 1669, in Żywiec when he was on the way to France. Since 1684 the painting has been placed in Rajcza, first in the wooden church, and after its removal, in a current one. Between May 2016 and February 2017 specialized conservation as well as physical and chemical tests of canvass stretcher were carried out to update the knowledge about the painting. Through its relations with King John II Casimir Vasa and the fact that it is the copy of one of the most recognizable Polish Marian paintings, the miraculous painting of Our Lady of Mercy of Kazimierz holds a unique place in Polish art. Its artistic and historical value goes hand in hand with a cultural value, constituting an important point of reference for Christian piety.
50
Ullah, Rahman, Rizwan Ullah Khan, Isbah Muzaffar, Kashif Shehzad, Hashir Ali Shah e Wiqar Ahmad. "effectiveness of early angiography and intervention for treating anterior ST-elevation myocardial infarction involving diagonal branches". International journal of health sciences 7, S1 (15 de maio de 2023): 662–73. http://dx.doi.org/10.53730/ijhs.v7ns1.14250.
Texto completo da fonteResumo:
Background: ST-elevation myocardial infarction (STEMI) is life-threatening condition requiring prompt medical attention. The diagonal branches are a group of blood vessels that supply blood to the front of the heart, and their involvement in anterior STEMI can result in worse outcomes. Early diagnosis and intervention are essential for enhancing patient outcomes. Objectives: This study's objective is to assess the efficacy of early angiography and intervention in the treatment of anterior STEMI involving diagonal branches. Methods: We conducted cross-sectional investigation of patients admitted to Medical Training Institute, Lady Reading Hospital, Peshawar, Pakistan during 2022-23, with anterior STEMI involving diagonal branches, including 250 patients whom underwent early angiography and intervention within 12 hours of symptom onset. Medical records were mined for clinical data, including demographics, medical history, electrocardiogram (ECG) findings, hematological laboratory results, and treatment modalities. The primary outcome measure was all-cause mortality at 30 days following hospitalization. Results: Mean age of STEMI patients was 61.91+8.71 years, and 68.8% were males. Median time between onset of symptoms and hospitalization was 3.50+0.78 hours. The 30-day mortality rate was 10.8% overall (27/250). Our results indicated that early intervention improved mortality outcomes, whereas late intervention increased the number of cases requiring revascularization.