Literatura científica selecionada sobre o tema "Church buildings, romania"
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Artigos de revistas sobre o assunto "Church buildings, romania"
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Spiridon, Ionuț Alexandru, Dragoș Ungureanu, Nicolae Țăranu, Cătălin Onuțu, Dorina Nicolina Isopescu e Adrian Alexandru Șerbănoiu. "Structural Assessment and Strengthening of a Historic Masonry Orthodox Church". Buildings 13, n.º 3 (22 de março de 2023): 835. http://dx.doi.org/10.3390/buildings13030835.
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This study provides insight into the structural assessment, diagnosis, and strengthening of the medieval church of Tazlău Monastery in Piatra Neamț, Romania. The first part of the paper briefly presents the wider context of strengthening and preserving heritage churches and monastic buildings and describes the architectural setting and the structural features of the traditional Romanian Orthodox churches. The second part of the paper is a case study related to the rehabilitation of a medieval heritage church, which is the paramount building of a larger monastic complex. Erected in 1496, the church of the Nativity of the Blessed Virgin Mary closely follows the medieval traditional Orthodox patterns from both architectural and structural points of view. Structural assessment and diagnosis revealed that degradations were induced and developed throughout the life of the structure due to approximately 24 earthquakes (estimated at over 6.0 magnitude) having endangered the structural safety of the building and the mural iconography. After the structural diagnosis, a combined and complex method of strengthening consisting of both grouting and introducing steel rods in vertically drilled galleries along the entire height of the walls was selected. The main advantage of applying this combined strengthening strategy was a remarkable enhancement of the structural seismic performance of the church building.
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Onuțu, Cătălin, Dragoș Ungureanu, Nicolae Țăranu e Dorina Nicolina Isopescu. "Managing Intervention Works for Conservation and Revitalization: A Case Study of the Bârnova Monastery, Iași". Buildings 14, n.º 7 (2 de julho de 2024): 2005. http://dx.doi.org/10.3390/buildings14072005.
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This study offers insights into the management of intervention works aimed at conserving and revitalizing historical structures, focusing on the Bârnova Monastery in Iași, Romania. The study begins by contextualizing the broader challenges associated with preserving heritage churches and monastic buildings, elucidating the architectural characteristics and structural aspects typical of traditional Romanian Orthodox churches. Subsequently, the study delves into a detailed case analysis centered on the restoration of the medieval Bârnova Monastery, particularly its paramount structure, the Saint George Church, erected in the XVII century. This church exemplifies the traditional Orthodox architectural and structural norms prevalent during the medieval period. Through a structural diagnosis, the study identifies the vulnerabilities of the Saint George Church, which have been exacerbated by the impact of approximately 24 earthquakes of magnitudes exceeding 6.0 throughout its history. In response, a multifaceted approach to strengthening was devised, involving a combination of grouting and the installation of steel rods within vertically drilled galleries spanning the entire height of the walls. The adoption of this integrated strengthening strategy proved advantageous, significantly enhancing the seismic resilience of the church while simultaneously addressing the preservation needs of its historical features. This case study not only contributes to the body of knowledge on conservation and revitalization practices but also offers valuable insights into the effective management of intervention works for safeguarding heritage structures against seismic risks.
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Fröhlich, Hans Bruno. "The Church on the Hill in Schäßburg/Sighişoara. A Jewel of Architecture and Art-History on a Marginal Spiritual-Liturgical Existence". Review of Ecumenical Studies Sibiu 13, n.º 2 (1 de agosto de 2021): 256–67. http://dx.doi.org/10.2478/ress-2021-0024.
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Abstract The Evangelical Church C. A. in Romania has an impressive treasure trove of churches of cultural and art-historical value in Transylvania. One of the most important sacred buildings is the Church on the Hill in Schäßburg/Sighisoara. But although it is a liturgically important space, it has served other purposes over and over again in the course of history. The fact that the Evangelical community became very small after 1989 brought with it the challenge of using this place of worship adequately. In the last few decades – i with the inclusion of the old town of Schäßburg on the list of UNESCO as a World Heritage Site – the Church on the Hill has become a tourist magnet. Culture lovers can listen to contemplative organ concerts. Due to the epidemiological situation, it now serves more and more liturgical purposes.
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Marcu, Florin, Nicolaie Hodor, Liliana Indrie, Paula Dejeu, Marin Ilieș, Adina Albu, Mircea Sandor et al. "Microbiological, Health and Comfort Aspects of Indoor Air Quality in a Romanian Historical Wooden Church". International Journal of Environmental Research and Public Health 18, n.º 18 (20 de setembro de 2021): 9908. http://dx.doi.org/10.3390/ijerph18189908.
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Monitoring the indoor microclimate in old buildings of cultural heritage and significance is a practice of great importance because of the importance of their identity for local communities and national consciousness. Most aged heritage buildings, especially those made of wood, develop an indoor microclimate conducive to the development of microorganisms. This study aims to analyze one wooden church dating back to the 1710s in Romania from the microclimatic perspective, i.e., temperature and relative humidity and the fungal load of the air and surfaces. One further aim was to determine if the internal microclimate of the monument is favorable for the health of parishioners and visitors, as well as for the integrity of the church itself. The research methodology involved monitoring of the microclimate for a period of nine weeks (November 2020–January 2021) and evaluating the fungal load in indoor air as well as on the surfaces. The results show a very high contamination of air and surfaces (>2000 CFU/m3). In terms of fungal contamination, Aspergillus spp. (two different species), Alternaria spp., Cladosporium spp., Mucor spp., Penicillium spp. (two different species) and Trichopyton spp. were the genera of fungi identified in the indoor wooden church air and Aspergillus spp., Cladosporium spp., Penicillium spp. (two different species) and Botrytis spp. on the surfaces (church walls and iconostasis). The results obtained reveal that the internal microclimate not only imposes a potential risk factor for the parishioners and visitors, but also for the preservation of the wooden church as a historical monument, which is facing a crisis of biodeterioration of its artwork.
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König, Heidrun. "Sacred Spaces in Transition: A Glimpse into the Situation of the Evangelical (Lutheran) Church A.C. in Romania". Review of Ecumenical Studies Sibiu 13, n.º 2 (1 de agosto de 2021): 239–55. http://dx.doi.org/10.2478/ress-2021-0023.
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Abstract For sacred spaces, motion/movement means not only the takeover by other denominations, but also denominational changes, such as the Reformation. The article highlights, with varying intensity, the major movements of sacred spaces in the more than 800-year history of the present-day Evangelical Church A.C. in Romania: the Reformation, the Habsburg rule, the consequences of World War II in Northern Transylvania, and the present – with selective recourse to the tools of Memory Studies (Erinnerungsforschung), in order to trace the paradigm shift caused by the Reformation in relation to sacred space, or to evaluate the mass handover/ transfer of church buildings in Northern Transylvania in the horizon of this analysis, and concluding with a brief art-historical and even homiletic consideration.
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Elekes, Tibor, Ferenc Szilágyi e Attila Meleg. "Possibilities of Utilizing Historical Heritage for Tourism in Alba Iulia/Gyulafehérvár and Its Surroundings Nowadays". Papers in Arts and Humanities 3, n.º 1 (27 de julho de 2023): 118–28. http://dx.doi.org/10.52885/pah.v3i1.122.
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Our present study focuses on Alba/Fehér County located in the southwestern part of historical Transylvania. In recent decades, many cultural values have been renewed in the area of Alba/Fehér County in the Mureş/Maros Valley. The studied area has favorable natural and socio-geographic features and a varied history. Its historical and cultural center is Alba Iulia/Gyulafehérvár and the Castle of Alba Iulia/Gyulafehérvár.
The secular and ecclesiastical buildings and monuments of the castle are the cultural achievements of the Roman era, the Kingdom of Hungary, the Principality of Transylvania, the Habsburg Empire, the Austro-Hungarian Monarchy and Romania after World War I. Before 1990, it was mostly possible to visit memorial sites and monuments related to Romanian history. The university founded in 1991 to commemorate the historic event in Alba Iulia/Gyulafehérvár on December 1st 1918 uses some parts of the buildings on the castle grounds. The cultural values restored between 2013-2015 with the support of the European Union were integrated into the tourist offer. The Habsburg period of the city's history is described illustratively. The cathedral of the Roman Catholic Bishopric of Transylvania, founded in 1009, preserves the ecclesiastical, historical and architectural values of several centuries.
Nowadays, it is not possible to visit the building of the Reformed Academy located in the castle, the priceless Batthyaneum library, as well as the remains of the 10th-century church. Making them accessible to visitors would significantly increase the tourist facilities and possibilities of the city and the region.
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Jurcoi, Emanuel. "The significance of the Congress of Union and Reorganization held on November 9-10, 1935, in Arad". Journal of Church History 2021, n.º 2 (1 de dezembro de 2021): 79–88. http://dx.doi.org/10.24193/jch.2021.2.5.
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"Abstract: The Baptist cult had organized the following congresses: Pre-Congress of 1919 (Buteni), Congress of 1920 (Buteni), 1922 (Oradea), 1928 (Curtici), 1931 (Talpoş), 1932 (Timişoara), 1935 (Arad). Between 1932 and 1934, so-called fractional congresses were organized. The congress of 1935 in Arad is labeled as the congress of union and reorganization because in 1932 the Union of Christian Baptist Churches in Romania split. In this study I will analyze both the reunion process or reunion attempts, the motivation of the reunion and the description of the reunion congress. Attempts and initiatives to reunite the two Baptist unions have been identified both within the country, by the Romanian Baptist diaspora and by the World Alliance of Baptists. The motives for the reunion were related to the rights of the Baptists, their desire for peace, and their spiritual duty to spread the gospel. The strong characters of the two unions could not be overcame except by the sufferings of the persecuted Baptists, such as raising awareness of the death of one of the most meek, industrious, and wise, and humble people of the Baptists of that time — Theodor Sida. In Arad, the Baptists organized events in sumptuous buildings since 1929 - the ordination of Lucaşa Sezonov to the Red Church, 1930 - Southeast European Baptist Congress in the Arad Theater building, 1935 - Congress of the reunion of Baptists at the White Cross Hotel and 1945 - Congress Romanian Baptist Union at the Cultural Palace in Arad."
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Kovács, Lóránt. "A historical survey of the Corunca Castle, Romania, based on the military survey maps and present-day measurements". Acta Universitatis Sapientiae, Agriculture and Environment 7, n.º 1 (1 de dezembro de 2015): 123–28. http://dx.doi.org/10.1515/ausae-2015-0011.
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Abstract Corunca is situated at 4.5 km SE from Târgu-Mureș, near the Salt Stream, the Bozeni Stream, and the Vațman Stream. Its area is inhabited from ancient times. Both prehistoric and Roman findings were reported to have been found within the village boundaries. Its neighbouring medieval village, Sárvári, perished in the 16th century, while Kisernye was devastated by Turkish troops in 1661. The settlement was first recorded in 1332 as Korunka. The Reformed Church was built between 1769 and 1778, while its spire dates from 1793. The earlier church was surrended by high protective walls, which were demolished in 1769. The extremely ruinous castle with its neoclassical façade and a couple of neighbouring farm buildings appear on the left side of the European route E60 travelling from Târgu-Mureș to Sighișoara. Today, this is a barren place, although once it was surrounded by a grove the size of 120 cadastral acres [2]. During the reign of John Sigismund Zápolya, Prince of Transylvania and ruler of a part of the Kingdom of Hungary, the village belonged to Thomas Mihályfy. The castle was ravaged in 1562 by the revolted Szeklers. After the fall of the Mihályfy family, the Chancellor of Transylvania, Farkas Kovacsóczi owned the estate, which later came down to the Tholdalagi family. The Tholdalagi family belongs to one of the great magnate families of Transylvania, with nicknames deriving from Ercea and Iclod, but originating from Toldal, Mureș County, Romania – their ancient demesne from the 16th century. Mihály I. Tholdalagi (1580–1673), one of the wisest diplomats in the Principality, reshaped the original building to an impressive castle in the 1630s, whose size and adjoining buildings are described in the Inventory dating from 1680. The first members of the Tholdalagi family came to Transylvania from Hungary. According to the family traditions, and also mentioned in their Certificate of Count, their ancestor is the extinguished Alaghi family member, András, who obtained Toldalag settlement together with its neighbouring Ercse in 1453; hence the nickname “Ercsei”. Thus, Mihály Tholdalagi’s parents were Balázs from Gáldtő and Borbála Bessenyei [1].
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Rossi, Maria Alessia, e Alice Isabella Sullivan. "Rethinking the Medieval Visual Culture of Eastern Europe: Two Case Studies in Dialogue (Serbia and Wallachia)". Arts 12, n.º 6 (4 de novembro de 2023): 233. http://dx.doi.org/10.3390/arts12060233.
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This article explores how the visual culture of Eastern Europe has been studied and often excluded from the grander narratives of art history and more specialized conversations due to political and cultural limitations, as well as bias in the field. The history and visual culture of Eastern Europe have been shaped by contacts with Byzantium, transforming, in local contexts, aspects of the rich legacy of the empire before and after the fall of Constantinople in 1453. This study expands and theorizes the eclectic visual cultures of Eastern Europe during the late medieval period by focusing on two ecclesiastical buildings of the 14th century built under princely and noble patronage in regions of North Macedonia and Wallachia, respectively: the Church of St George at Staro Nagoričane, near Skopje, modern-day North Macedonia (1315–17) and Cozia Monastery in Călimănești, Wallachia, modern-day Romania (founded 1388). The 14th century was a transformative period for the regions to the north and south of the Danube River, establishing the contacts that were to develop further during the 15th century and especially after 1453.
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MAROŞI, Zoltan. "Local Identity Transformations Reflected Through the Development of Mercheașa / Mirkvásár / Streitfort,Transylvania, Romania." Territorial Identity and Development 6, n.º 1 (11 de setembro de 2021): 39–46. http://dx.doi.org/10.23740/tid120213.
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In the last three decades the Transylvanian villages faced a slow, but constant decline in many aspects. One of the many villages in this situation is Mercheașa (known as Mirkvásár in Hungarian, or Streitfort in German), part of Homorod (Hamruden) Commune, Brașov County, Transylvania. The aging and numerically reduced population of the village, occupied exclusively in agriculture, in parallel with an inefficient local administration, induced the impoverishment of a once flourishing and prosperous village. This long decay is now clearly reflected by the degradation of the buildings, abandoned historical built heritage, desolate landscape, lack of consensus or a minimum order that would reflect any kind of management. Based on an extensive field research and cooperation with a local non-governmental organisation dedicated to sustainability, culture and education, this paper shows how the actions initiated from outside the community have managed to change the mentality of the inhabitants, who are now more open to culture, improvements and even variety. Following a mixed, interdisciplinary methodology, involving both local history and social investigation, methods, approached from a geographical perspective, this article answers several questions, including the most, important: How did the locals react to these projects? and Does sustainable development depend primarily on, community involvement and consensus? The results show an assessment of the current situation, an analysis of the elements that can become a local brand, and the initiated projects by the organisation, the results, and their impact onthe villagers’ attitudes towards development. This paper also includes an extensive evaluation of the local landmark, the fortified church, including a bird’s eye (perspective) drawing of the site.
Teses / dissertações sobre o assunto "Church buildings, romania"
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Huang, Lei. "L'abbatiale Sainte-Foy de Conques (XIe - XIIe siècles)". Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H052.
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L’étude archéologique du bâti de l’abbatiale Sainte-Foy de Conques, essentiellement centrée sur les pierres d’appareil, a pour double objectif de mettre en avant, autant que possible, des indices matériels susceptibles d’éclairer la marche des travaux ainsi que d’appréhender les dimensions technique et économique et, plus généralement, l’organisation de ce grand chantier roman. Le croisement des données archéologiques, telles que les discontinuités des maçonneries et la distribution des matériaux, des techniques de taille, des marques lapidaires et des trous de boulin, permet de proposer un phasage de la construction, qui fournit, par la suite, un cadre chronologique indépendant et efficace pour l’étude de la sculpture de l’abbatiale. Ainsi l’évolution interne de la sculpture est-elle retracée, par l’intermédiaire d’une approche stylistique globale. Les modalités des transferts artistiques entre Conques, Compostelle et l’Auvergne sont également mieux définies, ce qui invite à reconsidérer la chronologie des églises romanes d’Auvergne,d’autant que certains chantiers auvergnats et celui de Conques se situent dans la même géographie technique durant la deuxième moitié du XIe siècleThis archaeological study of the building of the abbey church of Sainte-Foy in Conques, which is mainly focused on facing stones, has a double objective: on the one hand, to discern, as much as possible, material indications likely to enlighten the progress of construction work; on the other hand, to understand technical and economic dimensions and, more generally, the site organisation of this major Romanesque building project. Archaeological data, such as masonry discontinuities, distribution of different petrographic types, stone-cutting techniques, masons’ marks and putlog holes, make it possible to propose a construction phasing, which offers an independent and efficient framework for study of the sculpture of Sainte-Foy. The sculpture evolution is thus traced, through a global stylistic approach. Artistic transfers between Conques, Santiago de Compostela and Auvergne have also been better defined, which leads to reconsider the chronology of Romanesque churches of Auvergne, especially as Conques and Auvergne were located in the same technical geography during the second half of the eleventh century
Livros sobre o assunto "Church buildings, romania"
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Diaconescu, Mihail. Biserici și mănăstiri Ortodoxe: Romania. București: Alcor Edimpex, 1998.
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Dinescu, Dan. Monasteries and churches of Romania. Bucharest, Romania: Noi Media Print, 2008.
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Sinigalia, Tereza, e D. Lungu. Romania: Patrimoine mondial = world heritage. București: Ministerul Culturii și Cultelor, 2007.
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D'Avino, Stefano, e Stefano D'Avino. Restoration in Romania: Theory and practice. Pescara: Carsa edizioni, 2020.
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Ogden, Alan. Fortresses of faith: A pictorial history of the fortified Saxon churches of Romania. Iași ; Portland, OR: Center for Romanian Studies, 2000.
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Daniel, Patriarch of Romania, 1951-, ed. Catedrala Mântuirii Neamului: Începutul împlinirilor. Bucureşti: Editura Basilica a Patriarhiei Române, 2012.
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Ionescu, Stefano. Die Margarethenkirche in Mediasch: Das Bauwerk und die Teppichsammlung = St Margaret's church in Mediaş : the monument and the Carpet collection. Rom: Verducci, 2018.
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Iftimi, Sorin. Cercetări privitoare la istoria bisericilor ieșene: Monumente, ctitori, mentalități. 2a ed. Iași: Doxologia, 2014.
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Németh, Zsolt. Fénytemplom a Kis-Somlyón: A csíksomlyói Salvator-kápolna titka. Szombathely: BKL Kiadó, 2012.
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Forai, Ovidiu. Biserica Sfântul Gheorghe, prima Catedrală a Timişoarei: Monografia celei mai vechi biserici din Timişoara (prima atestare în 1323, demolată în 1914). Timişoara: Ariergarda, 2015.
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Zombori, István. "Glattfelder Gyula püspök és az 1921-es román földreform". In Fontes et Libri, 283–89. Szeged, Hungary: Szegedi Tudományegyetem, 2023. http://dx.doi.org/10.14232/btk.2023.sje.25.
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With the Peace Treaty of Trianon, 103,000 square kilometres were given to Romania. After the occupation of the territory, the Romanian authorities liquidated the Hungarian public administration and the schools. They only did not know what to do with the Hungarian churches. In 1921, the Romanian land reform law was passed, and it was a huge blow to the churches because not only the land holdings were confiscated, but the buildings standing on them as well. Gyula Glattfelder, the Roman Catholic bishop of Temesvár, protested the land reform most intensively. Because of this, he was subjected to open attacks both in Timişoara (Temesvár) and Bucharest. This eventually led to the fact that the Romanian authorities forced him to leave Timişoara in March 1923 and to move his episcopal seat to Szeged.
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Anton, Manuela. "Relations between Romanian Orthodox Church and Patriarchate of Constantinople in 1860–1880". In 1821 in the History of Balkan Peoples (On the 200th anniversary of the Greek Revolution), 203–14. Institute of Slavic Studies, Russian Academy of Sciences; Hellenic Cultural Center, 2022. http://dx.doi.org/10.31168/0469-5.12.
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The autocephaly of the Romanian Orthodox Church was recognized by the Patriarchate of Constantinople on April 25, 1885. The issue of the relations between Romanian Church and Ecumenical Patriarchate was raised by the clergy and lay deputies at the legislative and consultative assembly (ad-hoc divan) of the Principality of Moldavia in the autumn of 1857. In the state-building programme and memoranda addressed to the representatives of the Great Powers, there were presented historical and canonical arguments in favour of the inherent independence of the Romanian Church, and the repeated violations of its rights by the Patriarchate of Constantinople. According to the demands of the Romanian ecclesiastical and political elites, the hierarchical relations between Romania and Constantinople should have been built on the basis of the model of relations established between the Patriarchate and the new church of the Greek state. The unification of the Romanian Principalities in 1859 and the creation in 1862 of a unified political and administrative system also made the ecclesiastical unification of Romania necessary. Thus, on December 3, 1864, an Organic Decree was promulgated on the establishment of a central synodal body, supplemented by the Regulation on the election of members of the General Synod of the Romanian Orthodox Church and the internal regulations of this General Synod. The adoption of the Synodal law meant not only church unification, but in essence an affirmation of church independence or autocephaly. This chapter focuses on the issue of the church reform introduced during the formation and consolidation of the modern Romanian state. The dispute between the institution of the Church and the state led to the subordination of the former to national political power and at the same time to its autonomy in relation to foreign ecclesiastical authority. We show the efforts of the Romanian Orthodox hierarchs and politicians aimed at establishing correct canonical relations with the Patriarchate of Constantinople, while avoiding the isolation of the Romanian Church from other autocephalous Orthodox Churches.
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Máthé, András. "The Economy of the Transylvanian Roman Catholic Status Between the World Wars". In Different Approaches to Economic and Social Changes: New Research Issues, Sources and Results, 45–55. Working Group of Economic and Social History Regional Committee of the Hungarian Academy of Sciences in Pécs, 2022. http://dx.doi.org/10.15170/seshst-02-04.
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The purpose of the study. To examine how the 20th century’s political changes affected the Roman Catholic Church structurally, and it’s specific institution, the Roman Catholic Status by the agrarian reforms which were part of the modernization process and nation-building in Greater Romania; and more importantly in Transylvania, the area of the four Roman Catholic dioceses of Nagyárad, Gyulafehérvár, Temesvár and Szatmár, and what alternatives were created for economical surviving. Applied methods. Literature review including the history of World War I and the consequences of the upcoming treaties of Versailles. We involved sources from church literature, agrarian estates records and data from researches of the Status archives from Transylvania. The research framework is the history of the Roman Catholic Status. We introduced four ecclesiastical counties whose economically changes influenced the administration of several institutions and funds belonging to the Status. We made a structural analysis examining the new economic system of the Roman Catholic Status situated in the middle of the modernization development of Greater Romania. Outcomes. Due to the annexation of Transylvania to Romania, the Roman Catholic Church went from a privileged position to a marginal position, since the majority of the Romanian population was Orthodox Christian. Many problems of the process of modernization and nationbuilding in Greater Romania were felt by all sections of the population, but it was the ethnic minorities and their institutions - especially the churches - which were to be integrated into the new nation-state that were most affected. The four Roman Catholic dioceses Gyulafehérvár (Alba Iulia), Nagyvárad (Oradea), Temesvár (Timișoara) and Szatmár (Satu Mare)) expropriated 277,513 acres of a total of 290,570 acres of land, which represented 98% of the land holdings. The agrarian reform of 1919-1920 brought major changes in the management of the Status funds and the estates belonging to them.
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Vanca, Dumitru A. "The Beginning of Liturgical Formation in Romania: The First Liturgical Manual in the Romanian Language". In Liturgia szczytem i źródłem formacji, 147–60. Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2023. http://dx.doi.org/10.15633/9788383700038.09.
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While different political realities shaped the three Principalities (Moldova, Wallachia and Transylvania) that later formed Romania (1918), the spiritual unity of the Romanian people has been nourished since the Middle Ages by the Eastern Christian faith. Situated at the intersection of cultural and religious currents, Romanian spirituality has often interacted with that of the Ruthenian Slavs, Serbs or Bulgarians, Greeks, Hungarians, Catholics, Lutherans, and Calvinists. For this reason, the first Romanian literary works were translations or adaptations that were always under the influence of or produced in opposition to these cultures and beliefs. This study investigates, from a liturgical and doctrinal perspective, the first manual of liturgical training, published in the Romanian language at Iași (1697) translated by Jeremiah Cacavelas: Holy Teaching about the Holy and Divine Liturgy. Considered by some specialists to be an adaptation of similar works by Simeon of Thessalonica or Nikolaos Bulgaris, the manual presents in the form of questions and answers the teaching and spiritual understanding of the Orthodox Church regarding the Holy Liturgy. The manual also explores other Orthodox Christian teachings regarding the church building, angels, the nature of Grace, liturgical vestments, feast days and so forth. Throughout the volume, Jeremiah Cacavelas does not avoid controversial theological subjects that divide the East and West concerning transubstantiation, the nature of Grace and so forth. Cacavela’s manual became quite widespread in the Romanian Provinces; in some areas it was used until the 19th century.
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"Architectural Transitions from Synagogues and House Churches to Purpose-Built Churches". In Building Jewish in the Roman East, 135–49. BRILL, 2004. http://dx.doi.org/10.1163/9789047406501_013.
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Liebeschuetz, J. H. W. G. "Decline and the Beginnings of Renewal in the West". In Decline and Fall of the Roman City, 369–99. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198152477.003.0012.
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Abstract By the end of our period, say around AD 650, the appearance of Western Europe had been transformed. Material aspects of life had been enormously simplified. Over the whole West, from Britain to Thrace, building in stone was replaced by building in wood, or wattle and clay, for all buildings other than churches. After c.600, the age of Gregory of Tours, there were not very many churches being built either. Of Lombard Italy it has been noted that domestic material culture 600-800 is barely legible archaeologically.The problem is that there is very little material that can be dated, but that in turn is a consequence of a reduction in long¬ distance trade: the widely traded African pottery, which is used to date archaeological levels in earlier periods, is no longer found. The pottery of this period is crude, more often than not locally produced, and not as yet sorted out into chronological series. Coins are very rare. In domestic building, solid mortared stone walls, tiled roofs, and solid floors are the exception. Bricks are mostly reused. Something like this had been the case in Britain since the early fifth century, but from the late sixth century it becomes true of the Balkans, of Greece, and North Africa as for instance evidenced by Cherchel,2 and even in the seventh-century in Asia Minor.
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Kaldellis, Anthony. "The Sleepless Emperor (527–540)". In The New Roman Empire, 269—C12F3. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197549322.003.0013.
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Abstract This chapter elaborates on the ruling of Justinian. It notes how the people of Constantinople rose against Justinian in 532. A month after massacring thousands of the Roman populace, Justinian defined emperors as men who worked day and night on the people's behalf. In the first years of his reign, Justinian brought his love of order by establishing the standardization of the law and the correction of moral depravity and religious deviance. Thus, Justinian believed that the Christian state should not be tolerant of pagans and demanded their baptism. The chapter also notes Justinian's ambitious program of legal and administrative reform and church building while his army conquered North Africa, Sicily, and Italy.
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Millar, Fergus. "A Greek Christian World?" In Religion, Language and Community in the Roman Near East. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265574.003.0002.
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The great temple of Artemis at Gerasa (Jerash) in Jordan is one of the finest expressions of Greco-Roman culture in the Near East. Built in the second century, it includes a church that was erected on top of another building. This chapter explores the combination of Greek and Hebrew or Aramaic that characterised the mosaic floors of synagogues of the period from Palestine, across the Jordan to the west, where the roles of the two languages tend to be reversed: Hebrew or Aramaic was used for the strictly religious components while Greek was used for the names of benefactors. More specifically, it considers the combination — or alternation — of co-existence and hostility between Christians and Jews. After providing a background on the Roman Near East, the chapter analyses the language that Jews possibly used in daily life, and whether pagans of the Roman Near East spoke Aramaic. It then examines documentary evidence that offers insights into Greek culture in the Near East in its local context before concluding with a discussion of Greek literary culture in the region.
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Tidwell, John Edgar, e Mark A. Sanders. "“Sister Cities”". In Sterling A. Brown’s, A Negro Looks At The South, 118–23. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195313994.003.0020.
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Abstract I have not been down to Charleston in Azalea time. Nor on any of my three trips have I climbed to the top of Charleston’s highest building to look down on the historic spots, which, the natives tell me, outnumber those to be seen from any similar vantage in America. But I am acquainted with some of the memorials to Charleston’s past: the long, double-humped Cooper River Bridge, venerable St. Philip’s Church, whose chimes cast into Confederate cannon, were never replaced; St. Michael’s Church, whose four-dialed clock in the steeple tells the time by which old Charlestonians go, regardless of what radio Bulova announces; the Old Exchange, the Dock Theatre, oldest playhouse in America. From East on High Battery, I have seen Fort Sumter, low-lying, surly in the gray distance. I have strolled the entire Battery and those other famed streets: Meeting, Broad, Church, King, Tradd, and Legare, which the natives defiantly pronounce Legree. I remember the “single houses” set flush with the pavement, characteristically shouldering the street, fronting to the side as it were. Charlestonians told me how in this subtropical climate, galleries and piazzas were faced south to catch the winds from the sea. Like New Orleans, Charleston is a city of hidden gardens, walled in from the vulgar street. Sitting on their long piazzas, the aristocrats can revel over their flowers: wisteria, magnolias, azaleas in the spring; crepe myrtles, and oleanders in the summer; daffodils and camellia-japonicas in the fall and winter. I have seen several age-mellowed houses of the great: Miles Brewton’s Georgian masterpiece, the homes of William Rhett, John Rutledge, and Manigault; the Rainbow Row with its houses of varicolored pastel hues. Of the many examples of famous iron tracery, I especially remember “Sword Gates” with their scrolls, spears, swords, and cross, and the Sass Iron Gates, unbelievably delicate. Behind that wrought filigree I imagined Herbert Ravenal Sass, the contemporary author, lost in reveries of what he calls “The Golden Age of a region of romance leisure, culture, in general a high sense of responsibility for a dependent, helpless race.” I thought how much a “helpless race” had brought to this civilization: the wealth came in large part from slave laborers in the indigo, rice, and cotton fields; and the beauty in large part from slave artisans, skillful beyond ordinary imagining in ironwork, bricklaying, carpentry, and gardening.
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Williams, Howard. "Beowulf and Archaeology: Megaliths Imagined and Encountered in Early Medieval Europe". In The Lives of Prehistoric Monuments in Iron Age, Roman, and Medieval Europe. Oxford University Press, 2015. http://dx.doi.org/10.1093/oso/9780198724605.003.0012.
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Since the mid nineteenth century AD, the poem Beowulf has long been a quarry for inspiration, analogy and insight for those exploring the archaeology of Early Medieval Britain and Scandinavia (Cramp 1957; Hills 1997; Webster 1998; Owen-Crocker 2000). The dialogue of archaeology and poem has been employed to explore a range of Early Medieval social practices and structures: the production and circulation of weapons and armour through inheritance and gift-giving, the role of vessels and feasting practices, hall-building and ceremony, the hoarding of treasure, and various dimensions of funerary practice including barrow-burial, boat-burial, and cremation. In discussing many of these practices, scholars have recently pointed to the sense of the past in the poem as a practice-orientated form of social memory. Synergies have been identified between heroic poetry and the ceremonial use of material culture, monuments, architectures, and landscapes identified in poetry and archaeological evidence as distinct but related technologies of remembrance within the hierarchical Christian Anglo-Saxon kingdoms that emerge during the mid to late seventh century AD (Williams 1998; 2006; 2011a; 2011b; Owen-Crocker 2000; Semple 2013). In this fashion, the assertions of legitimacy and identities by Early Medieval elites, including their claims to land, power and people, were performed through the ritualized reuse, appropriation and naming of ancient monuments and their deployment within rituals and oral performances, including poetry (Semple 2013; see also Price 2010). The locations and immediate environs of major later Anglo-Saxon churches and elite residences, and the maritime and land routes connecting them, provided the dramaturgical and ritualized settings and media by which social memories were transmitted and reproduced. Landmarks such as ancient monuments were actively integrated through reuse for a variety of functions from burial to assembly (Williams 2006; Reynolds and Langlands 2011; Semple 2013). In particular, Sarah Semple’s (2013) important interdisciplinary survey and analysis of Anglo-Saxon perceptions and reuse of prehistoric monuments from the fifth to the eleventh centuries AD, identifies the variegated and shifting perceptions of prehistoric monuments revealed by later Anglo-Saxon texts, manuscript illustrations, place-names and archaeological evidence (see also Semple 1998; 2004).
Trabalhos de conferências sobre o assunto "Church buildings, romania"
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Bostenaru Dan, Maria. "Carol Cortobius Architecture". In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/08.
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Carol Cortobius was an architect trained in Germany, with an initial practice at Otto Wagner in Vienna, who worked for the Hungarian community in Bucharest building churches. An introduction on the catholic Hungarian community in Bucharest will be given. Dănuț Doboș in a monograph of one catholic church in Bucharest offers an overview of all his works. For the three catholic churches on which he intervened (two built, one restored, but altered now) there are monographs showing archive images not available for the general public. Apart of the catholic churches (two of the Hungarian community) he also built the baptist seminar. Particularly the first built church, Saint Elena, is interesting as an early example of Art Deco and will be analysed in the context of the Secession in Vienna and Budapest, which will be introduced. With help of historic maps the places of the works were identified. Many of them do not exist today anymore because of demolitions either to build new streets or those of the Ceaușescu period (ex. the opereta theatre, a former pharmacy). Images of these were looked for in groups dedicated to he disappeared Uranus neighbourhood The paper will show where these were located. Some of the common buildings have an interesting history, such as the first chocolate factory. Another interesting early Art deco building is the pelican house. There are common details between this and the restored church. The research will be continued with archive research in public archives when the sanitary situation will permit.
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Ozola, Silvija. "SPATIAL AND ARTISTIC DEVELOPMENT OF THE HANSEATIC CITIES ON THE BALTIC SEACOAST IN THE 13TH AND 14TH CENTURIES". In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs09.14.
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The Roman Catholic Church had a special influence. During the economic and cultural upswing, an abbey built in Cluny became a sample in the church building during the 9th�11th century. Various trends in the cathedral building existed in different regions of Western Europe. On the Baltic Sea coast, the Pope of Rome and the Holy Roman Emperor started to spread the Catholic faith by the mid-12th century. In cities, cathedrals took the leading position and replaced monastery churches in the 13th century. The commercial importance of the trading centre of Lubeck increased when it joined with Hamburg in 1241 to form the nucleus of the Hanseatic League. Churches for citizenship Catholic parishes became architectural dominates in Hanseatic cities. An important trade city of Riga became the main economic base of the Teutonic Order and the Riga Archbishopric Centre, where urban space developed. Research object: urban space of the 13th and 14th centuries in Hanseatic cities. Research problem: sacral buildings changed urban aesthetics and the development of cities� planning; the spatial and artistic quality of Hanseatic cities had been sufficiently studied to preserve their identity during the development of the contemporary urban environment. Novelty: analysis of common and distinctive artistic features in European and Latvian Hanseatic cities in the 13th and 14th centuries. Research goal: analyse the impact of churches on the development of cities in the 13th and 14th centuries. Methods: analysis of archive documents, cartographic materials, studies of published literature, an inspection of churches in nature, photo fixation.
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Diaconu, Vasile, Silviu-Constantin Ceaușu e Angela Simalcsik. "Câteva noi date arheologice despre Mănăstirea Neamț". In Cercetarea și valorificarea patrimoniului arheologic medieval. "Ion Creanga" State Pedagogical University, 2022. http://dx.doi.org/10.37710/idn-c12-2022-65-73.
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The authors highlight the outcomes of preventive archaeological research carried out at the Neamț Monastery, in Neamț County (eastern Romania) in 2019. Though it was a limited type of research, consisting of the investigation of two surfaces (i.e., a survey inside and a section outside the church founded in 1497 by Stephen the Great (1457-1504), the authors obtained a series of relevant information for the history of the monastic establishment. Recent studies have highlighted within the church the presence of a segment of a previous foundation of the current building, which we attribute to an older ecclesiastical building. Excavations carried out on the outside, limited in terms of surface, have provided new data related to the foundation level of the current church. On this occasion, the authors have also identified two funerary complexes (reburials), and they have analysed subsequently the osteological material from an anthropological perspective.
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Stanca, Nicoleta, e Valentin Ciorbea. "On the Building of the First Stone Church of “Dintr-un Lemn” Monastery (Romania) and its Architectural Characteristics". In DIALOGO-CONF 2018. Dialogo, 2018. http://dx.doi.org/10.18638/dialogo.2018.5.1.14.
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LAMBRINOS, NIKOS, e Efthimios-Spyridon Georgiou. "YEDI KULE - MONUMENT ROAD RACE: THE CONSTRUCTION OF THE 3D MAPPING ANIMATION OF THE OLD CITY OF THESSALONIKI, GREECE". In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12046.
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This project refers to the construction of a 3D map of Thessaloniki’s historical route. The Yedi Kule Conquest – Monument Road Race took place in the old city of Thessaloniki, which was built during the Byzantine and Ottoman period. The purpose of this project is the digital recording of the castles, the monuments, the old churches, the traditional buildings, and the squares which are prime examples of the architectural beauty of the place. The methodology of the project is based on the online software Google Earth Studio and Adobe Premiere Pro. These are the tools of digitization, rendering, and building process of the animation. With this methodology, the authors achieved the documentation of land use and the architectural landscape. The animation is a credible graphic index of the historical background of Thessaloniki. The Yedi Kule area constitutes of a cultural mosaic made from different historic periods. The buildings and the neighbourhoods give the sense of transition of the narrow roads, the old Christian churches, the house of the first Turkish governor, and the byzantine castle to the modern city. In Thessaloniki, three historic periods coexist the Ancient Greek/Roman, the Byzantine, and Ottoman Empire. The responsibility of the governmental politics and of every citizen of Thessaloniki is to promote and preserve the historic background of the city. The final product offers a good opportunity for the digital storage of Thessaloniki’s old city. The animation creates an interactive environment that portrays the current image of the transition from the old to a modern city.
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Ivanič, Peter, Hilda Kramáreková e Martin Hetényi. "MODERN DIMENSIONS OF STS. CYRIL AND METHODIUS AND THEIR HERITAGE IN SLOVAKIA". In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.19.
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The heritage of Sts. Cyril and Methodius is part of the cultural wealth of several nations and countries, including Slovakia. The most famous present-day regular religious and cultural events dedicated to Sts. Cyril and Methodius are held in Nitra, Terchová, Bojná, Devín, Selce, Sečovce and Stropkov. In addition, Močenok organizes festivities associated with St. Gorazd, a disciple of the Thessalonian brothers. Regular local festivities are also held in some Roman Catholic parishes dedicated to Sts. Cyril and Methodius. After 1989, one could observe an increased degree of veneration of Sts. Cyril and Methodius also in the dedication of new sacral buildings in several villages in Slovakia. Currently, there are 106 larger sacral buildings (churches and chapels) in Slovakia under Cyril and Methodius’s patronage. The profane buildings that bear the name associated with Cyril and Methodius most often include educational institutions and their buildings (University of Sts. Cyril and Methodius in Trnava, Constantine the Philosopher University in Nitra and the Roman Catholic Faculty of Theology of Cyril and Methodius at Comenius University Bratislava etc.). From among the medical institutions, this category includes the Hospital of Sts. Cyril and Methodius, which is part of the largest medical facility in Slovakia – University Hospital Bratislava. The symbolism of Cyril and Methodious was also found e.g. in the coat of arms of the village of Brodské in the district of Skalica. The coat of arms of this village near Skalica portrays two dominant figures who are sometimes interpreted as two Franciscans, but also as Sts. Cyril and Methodius. The second example is the coat of arms of the village of Nová Bošáca in the district of Nové Mesto nad Váhom, which – in addition to the typical plum tree – also includes the letters C and M, symbolizing the new patronage of the Church of Sts. Cyril and Methodius. Intangible assets also include street and square names. In eight Slovak cities (Bratislava-Devín, Košice-Krásna, Nitra, Poprad, Zvolen, Hlohovec, Sečovce and Vrbové) and in the village of Slovenské Nové Mesto, there are squares named after Cyril and Methodius. Within the street names category, we have identified urbanonyms such as: Sts. Cyril and Methodius Street (11x), St. Cyril and St. Methodius Street (1x), Cyril and Methodius Street (1x), Cyrillo-Methodian Street (2x), Cyril‘s Street (2x), Constantine‘s Street (1x), Methodius‘s Street (5x), St. Cyril‘s Riverside (1x), St. Methodius‘s Riverside (1x). The establishment of the cult of Sts. Cyril and Methodius in Slovakia can be observed through the growing number of St. Cyril‘s relics also. Currently, the most important impetus for the development of a modern perception of the ever-vibrant legacy of Europe‘s patrons is the certification of the European Cultural Route of Sts. Cyril and Methodius, but also the commitment to future generations in the implementation of the key principles of the Council of Europe (human rights, cultural democracy, cultural diversity and identity, dialogue, mutual exchange and cross-border and cross-century enrichment).