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Artigos de revistas sobre o tema "History of devotions"

Autor: Grafiati

Publicado: 29 de julho de 2024

Última modificação: 31 de julho de 2024

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1

Rambuss (book author), Richard, e Michael M. Holmes (review author). "Closet Devotions". Renaissance and Reformation 34, n.º 4 (1 de outubro de 1998): 106. http://dx.doi.org/10.33137/rr.v34i4.10810.

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Lee, Alexandra R. A. "Plague and Popular Revival: Ecclesiastical Authorities and the Bianchi Devotions in 1399". Studies in Church History 58 (junho de 2022): 68–90. http://dx.doi.org/10.1017/stc.2022.4.

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Religious processions were commonly held during plague outbreaks in medieval Europe to provide succour against disease. The Bianchi of 1399, a popular religious revival, is one such example. This article addresses the Bianchi in Tuscany, demonstrating the crucial role of ecclesiastical authorities in moulding this response to plague, and contributing to both religious history and the history of medicine. It first problematizes the connection between the Bianchi and a punitive plague which could purportedly be remedied by religious devotions. The role of the clergy in the movement is then examined, demonstrating their prominence in preparing the populace, preaching and even leading processions. An assessment of Bianchi processional composition and routes reveals exploitation of pre-existing liturgical traditions. This localized, comparative analysis demonstrates how individual Tuscan towns organized and supported these devotional activities, successfully managing the popular response to plague expressed in the Bianchi devotions.

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Weimer, Christopher B. "Closet Devotions". Calíope 5, n.º 1 (1 de janeiro de 1999): 99–102. http://dx.doi.org/10.2307/44799627.

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Atwood, Craig D. "Little Side Holes: Moravian Devotional Cards of the Mid-Eighteenth Century". Journal of Moravian History 6, n.º 1 (2009): 61–75. http://dx.doi.org/10.2307/41179848.

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Abstract One of the more intriguing types of eighteenth-century Moravian art were small devotional cards. These side-hole cards (Seitenhöhlchenkarten) offer a distinctly Moravian reworking of a medieval iconographic tradition. Most of these cards have verses about the side wound of Jesus written in beautiful calligraphy, sometimes in red and green ink. The most intriguing cards have images of the side wound, sometimes with scenes painted into the wound. Aaron Fogleman offered these pictures as evidence for his thesis that the Moravians viewed Jesus as female and considers them as part of their eroticized devotion to Christ. The author of this essay argues that this is a misinterpretation. These cards were probably used by both children and adults in private devotions and are hardly erotic. Rather, they are visual representations of key elements of Moravian wounds mysticism, especially the concept that all aspects of daily life, even eating and sleeping, should be done in the awareness that one is in the body of Christ.

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Ciappara, Frans. "Confraternal Devotions in Malta, 1670–1798". Journal of Religious History 45, n.º 1 (20 de janeiro de 2021): 68–90. http://dx.doi.org/10.1111/1467-9809.12710.

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Ramón Solans, Francisco Javier. "Mary into Combat: Marian Devotions and Political Mobilizations during the European Culture Wars". European History Quarterly 51, n.º 3 (julho de 2021): 324–44. http://dx.doi.org/10.1177/02656914211024943.

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During the 1870s, thousands of Catholics headed for old and new European shrines in mass national pilgrimages. The rise of mass pilgrimages as political demonstrations was the result of new devotional cultures and the long-term politicization of Catholic devotions. Pilgrimages were seen by participants as acts of reparation for the secularizing legislation implemented during the European culture wars and also as a way to increase Catholicism's presence and visibility in the contested public sphere. Likewise, the capture of Rome and the Roman Question fostered displays of solidarity with the Pope, contributing to the emergence of this new mass devotional culture. Finally, the convergent aims of Legitimists/monarchists and intransigent Catholics rapidly expanded these new mass religious demonstrations. This article seeks to re-evaluate the multi-faceted European crisis of the 1870s and the meanings of mass Catholic mobilizations in Europe by analysing the rise of mass pilgrimages in Spain.

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Zinni, Mariana. "A Transatlantic Tale of Monsters and Virgins: Our Lady of Sorrows and the Crocodile". Religions 14, n.º 11 (6 de novembro de 2023): 1385. http://dx.doi.org/10.3390/rel14111385.

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In 1748, an image of Our Lady of Sorrows brought from Mexico by Marcos Torres, an Indiano born in Tenerife who made his fortune in New Spain, was enthroned with a festivity and sermon. The image of the Virgin was accompanied by a stuffed crocodile that can still be seen in the shrine. Torres claimed the Virgin saved him from the crocodile in Mexico and the animal became an extreme form of exvoto, an allegory, reminding him and fellow countrymen of the dangers and perils of becoming rich in the New World. The material history of these sacred objects transformed this singular Canarian shrine filled with American objects of devotion and local pieces. I explore how the material history of sacred objects can reveal information about their devotion, but also the circumstances surrounding them. In this case, the perils of transatlantic travel and American landscape for a foreigner as the Indiano, and how this materiality was explained and recontextualized in a new setting, reconfigured as a hybrid space hosting American devotions and peculiar exvotos.

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Gillani, Karim. "The IsmailiGinanTradition from the Indian Subcontinent". Middle East Studies Association Bulletin 38, n.º 2 (dezembro de 2004): 175–85. http://dx.doi.org/10.1017/s0026318400046940.

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Ginan bolore nit nure bharea;Evo haide tamare harakh na maeji.Recite continually theginanswhich are filled with light;Boundless will be the joy in your heart.Ginansare devotional songs rooted in the musical and poetic matrix of Indian culture. The term “ginan” carries a double significance: on the one hand, it means “religious knowledge” or “wisdom,” analogous to the Sanskrit wordjnana(knowledge). On the other hand, it means “song” or “recitation,” suggesting a link to the Arabicghannaand the Urdu/Hindighana, both verbs meaning “to sing.” For the past seven hundred years, Ismailis from the Indian subcontinent (Satpanth Khoja Ismailis) have been recitingginansas a part of their daily religious devotions at the congregational hall (Jamat Khana).

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Robinson, Cynthia. "Trees of Love, Trees of Knowledge: Toward the Definition of a Cross-Confessional Current in Late Medieval Iberian Spirituality". Medieval Encounters 12, n.º 3 (2006): 388–435. http://dx.doi.org/10.1163/157006706779166101.

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AbstractThis essay seeks to define and explore the significance of trees as a cross-cultural devotional topos in late medieval Iberian spirituality. Through an examination of both visual and literary material from Christian, Islamic, and Jewish contexts, much of which is published here for the first time, trees are demonstrated to be at the center of both polemics and devotions, often—in a Christian context—serving as a stand-in for the crucified body of Christ.

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Piana, Marco. "Domestic Devotions in Early Modern Italy". Renaissance and Reformation 42, n.º 3 (11 de dezembro de 2019): 216–19. http://dx.doi.org/10.7202/1066380ar.

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Corpis, Duane J. "Marian Pilgrimage and the Performance of Male Privilege in Eighteenth-Century Augsburg". Central European History 45, n.º 3 (setembro de 2012): 375–406. http://dx.doi.org/10.1017/s0008938912000337.

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Popular Marian devotion played a vital role in the Catholic Church of Germany during the early modern period, especially during the “golden age of religious revival” experienced by post-Tridentine, baroque popular Catholicism. For example, at least ninety-seven local Marian shrines scattered throughout the diocese of Augsburg attracted pilgrims in the seventeenth and eighteenth centuries. The most famous was certainly Andechs, which drew half a million visitors each year in the seventeenth century from all over the Holy Roman Empire. In turn, Catholics from the diocese of Augsburg traveled beyond the bishopric's borders to major and minor shrines near and far, such as Altötting in Bavaria. Yet while major sites dedicated to the Virgin Mary such as Andechs and Altötting reflected theintensityof ongoing popular Marian devotions, thebreadthof the Virgin Mary's cultural significance is signaled by the large number of Marian shrines within the diocese itself, such as Kobel or Violau, which were mostly small, local affairs that attracted primarily nearby populations as pilgrims and supplicants.

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Myhr, Mity. "Identity, Architecture, and Spirituality: The Ursulines of Bordeaux Decorate a Chapel". Renaissance and Reformation 42, n.º 2 (24 de outubro de 2019): 7–50. http://dx.doi.org/10.7202/1065124ar.

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This article examines the Ursuline community in Bordeaux, France between 1606 and 1625. It integrates the community’s social and institutional history with an analysis of their convent’s architecture and devotional practices, an approach that has not until now been taken for women’s teaching orders in France. In 1608 the Ursulines shifted from a secular congregation to a formal religious order. They changed in reaction to community criticism as well as in response to the need for a quiet space in which to practise their religious devotions. After receiving official papal approval in 1618, they decorated their chapel and wrote devotional guides. An examination of their chapel as a public representation of the community’s identity, and of their guides, illustrates the adjustments the Ursulines underwent and the institutionalization of their devotional practices. These transformations enabled the Ursulines to flourish and to play a central role in Catholic reform in Bordeaux and its surrounding regions.

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Myhr, Mity. "Identity, Architecture, and Spirituality: The Ursulines of Bordeaux Decorate a Chapel". Renaissance and Reformation 42, n.º 2 (22 de agosto de 2019): 7–50. http://dx.doi.org/10.33137/rr.v42i2.32979.

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This article examines the Ursuline community in Bordeaux, France between 1606 and 1625. It integrates the community’s social and institutional history with an analysis of their convent’s architecture and devotional practices, an approach that has not until now been taken for women’s teaching orders in France. In 1608 the Ursulines shifted from a secular congregation to a formal religious order. They changed in reaction to community criticism as well as in response to the need for a quiet space in which to practise their religious devotions. After receiving official papal approval in 1618, they decorated their chapel and wrote devotional guides. An examination of their chapel as a public representation of the community’s identity, and of their guides, illustrates the adjustments the Ursulines underwent and the institutionalization of their devotional practices. These transformations enabled the Ursulines to flourish and to play a central role in Catholic reform in Bordeaux and its surrounding regions.

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14

Ditcham, Brian G. H. ":Domestic Devotions in the Early Modern World". Sixteenth Century Journal 51, n.º 4 (1 de dezembro de 2020): 1150–53. http://dx.doi.org/10.1086/scj5104116.

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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.

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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.

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Sánchez, Roberto. "The Black Virgin: Santa Efigenia, Popular Religion, and the African Diaspora in Peru". Church History 81, n.º 3 (2 de agosto de 2012): 631–55. http://dx.doi.org/10.1017/s0009640712001291.

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This article sketches an archeology of the apocryphal myth of Santa Efigenia, the Ethiopian virgin saint celebrated in the southern coastal of valley of Cañete, Peru. The history of Santa Efigenia is used to analyze the invention of popular myths and processions in a rural community in contrast to the cornerstone of popular national religiosity in Peru, the Lord of the Miracles (Señor de los Milagros). The popular worship and diffusion of these devotions and processions intersect with the contested formation of national identity in early and late twentieth century Peru. Moreover, they speak to how traditional and popular forms of religious worship are valued and devalued.The African diaspora in Peru and the Pacific coast of South America has been difficult to historicize because of the scant cultural evidence for an Afro-Andean nostalgia or separation from an African homeland. The rediscovery and devotion of Santa Efigenia and her emergent popularity in Peru and larger presence in Brazil and Cuba is compelling evidence that Afro-Peruvians have a direct connection with African culture and history and the early religious history of Catholic saints and virgins.

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Naydenova, Mellie. "Public and Private: The Late Medieval Wall Paintings of Haddon Hall Chapel, Derbyshire". Antiquaries Journal 86 (setembro de 2006): 179–205. http://dx.doi.org/10.1017/s000358150000010x.

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This paper focuses on the mural scheme executed in Haddon Hall Chapel shortly after 1427 for Sir Richard Vernon. It argues that at that time the chapel was also being used as a parish church, and that the paintings were therefore both an expression of private devotion and a public statement. This is reflected in their subject matter, which combines themes associated with popular beliefs, the public persona of the Hall's owner and the Vernon family's personal devotions. The remarkable inventiveness and complexity of the iconography is matched by the exceptionally sophisticated style of the paintings. Attention is also given to part of the decoration previously thought to be contemporary with this fifteenth-century scheme but for which an early sixteenth-century date is now proposed on the basis of stylistic and other evidence.

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Olympios, Michalis. "Shared devotions: non-Latin responses to Latin sainthood in late medieval Cyprus". Journal of Medieval History 39, n.º 3 (setembro de 2013): 321–41. http://dx.doi.org/10.1080/03044181.2013.795499.

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Mosquera, Daniel O. "Consecrated Transactions: Of Marketplaces, Passion Plays and other Nahua-Christian Devotions". Journal of Latin American Cultural Studies 14, n.º 2 (agosto de 2005): 171–93. http://dx.doi.org/10.1080/13569320500183346.

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Silva de Moura, Carlos André, e Dirceu Salviano Marques Marroquim. "The making of a visionary culture: connected histories among Marian apparitions in Portuguese-Brazilian world (1917-1936)". Religiones y religiosidades en América Latina, n.º 26 (31 de dezembro de 2020): 161–78. http://dx.doi.org/10.36551/2081-1160.2020.26.161-178.

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This paper will analyze the shaping of supposed Marian apparitions in Pesqueira, a Brazilian city located in Pernambuco, as part of a series of events related to the devotions to Our Lady representations in modern and contemporary periods. Based on the propositions of Cultural History, regional newspapers, ecclesiastical documents, and personal letters were used in order to understand the relation of these events to political, economic, and social issues of the first half of the 20th century. The analysis will suggest that the events in Pesqueira were connected to other religious representations, such as the apparitions in Lourdes (France) and Fatima (Portugal), reinforcing the image of the 20th century as the “golden century” of apparitions to members and followers of the Catholic Church. Therefore, this work highlights the central performance of ecclesiastics, scholars, and devotees in the shaping of new devotions and cults in a specific space in Latin America.

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Wangler, Thomas E., e Ann Taves. "The Household of Faith: Roman Catholic Devotions in Mid-Nineteenth-Century America". Journal of American History 74, n.º 1 (junho de 1987): 185. http://dx.doi.org/10.2307/1908565.

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McDannell, Colleen, e Ann Taves. "The Household of Faith: Roman Catholic Devotions in Mid-Nineteenth Century America". American Historical Review 92, n.º 4 (outubro de 1987): 1033. http://dx.doi.org/10.2307/1864105.

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Ostrander, Richard. "The Battery and the Windmill: Two Models of Protestant Devotionalism in Early-Twentieth-Century America". Church History 65, n.º 1 (março de 1996): 42–61. http://dx.doi.org/10.2307/3170496.

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In 1912, Andrew Murray, an influential spokesperson for the Keswick theology prevalent in American fundamentalism, decried the sorry state of spirituality among modern Christians. How many there are, he exclaimed, who “say that they have no time and that the heart desire for prayer is lacking; they do not know how to spend half an hour with God! … Day after day, month after month passes, and there is no time to spend one hour with God.” Closing his jeremiad, Murray exclaimed, “How many there are who take only five minutes for prayer!” A few years later, Herbert Willett and Charles Clayton Morrison, editors of The Christian Century, the voice of the emerging liberal movement in American Protestantism, published a daily devotional guide entitled The Daily Altar. Its purpose was to provide Christians with “a few moments of quiet and reflection” in the midst of “short and crowded days” in order to maintain a daily prayer life. To be precise, devotions in The Daily Altar took one and a half minutes to complete.

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Shah, Zinnia, Umar Farooq Gohar, Iffat Jamshed, Aamir Mushtaq, Hamid Mukhtar, Muhammad Zia-UI-Haq, Sebastian Ionut Toma, Rosana Manea, Marius Moga e Bianca Popovici. "Podophyllotoxin: History, Recent Advances and Future Prospects". Biomolecules 11, n.º 4 (19 de abril de 2021): 603. http://dx.doi.org/10.3390/biom11040603.

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Podophyllotoxin, along with its various derivatives and congeners are widely recognized as broad-spectrum pharmacologically active compounds. Etoposide, for instance, is the frontline chemotherapeutic drug used against various cancers due to its superior anticancer activity. It has recently been redeveloped for the purpose of treating cytokine storm in COVID-19 patients. Podophyllotoxin and its naturally occurring congeners have low bioavailability and almost all these initially discovered compounds cause systemic toxicity and development of drug resistance. Moreover, the production of synthetic derivatives that could suffice for the clinical limitations of these naturally occurring compounds is not economically feasible. These challenges demanded continuous devotions towards improving the druggability of these drugs and continue to seek structure-optimization strategies. The discovery of renewable sources including microbial origin for podophyllotoxin is another possible approach. This review focuses on the exigency of innovation and research required in the global R&D and pharmaceutical industry for podophyllotoxin and related compounds based on recent scientific findings and market predictions.

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Albera, Dionigi. "“Why Are You Mixing what Cannot be Mixed?” Shared Devotions in the Monotheisms". History and Anthropology 19, n.º 1 (março de 2008): 37–59. http://dx.doi.org/10.1080/02757200802150026.

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Casper, Andrew. "Blood Kinetics and Narrative Performance in Early Modern Devotions to the Shroud of Turin". Sixteenth Century Journal 50, n.º 2 (1 de junho de 2019): 371–97. http://dx.doi.org/10.1086/scj5002001.

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Cavarzere, Marco. "A Comparative Method for Sixteenth-Century Polemicists: Cults, Devotions, and the Formation of Early Modern Religious Identities". Journal of Early Modern History 19, n.º 5 (2 de setembro de 2015): 385–407. http://dx.doi.org/10.1163/15700658-12342460.

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This article retraces the roots of the modern comparative history of religions to the sixteenth-century controversy between Catholics and Protestants. By looking at one case study, that of a treatise on cults and devotions by Heinrich Bullinger, one of the most important Swiss Reformers of the early Reformation, it will show how the confrontational method of comparison inherent in the Christian tradition of religious polemics became a flexible means of creating and defending different religious identities. This change allowed both the reinforcement of confessional boundaries between Catholics and Protestants, and, unintentionally, made it possible to place the Christian idea of truth in context. By broadening the perspective to another religious history of the period, the Apologética historia sumaria by Bartolomé de las Casas, the article will identify a common line of thought in sixteenth-century comparative history of religions, which paved the way for the reconsideration of religious phenomena through a careful readaptation of patristic and classical thought.

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Giffin, Erin. "Giovanni Battista Braccelli’s Etched Devotions before the Vatican Bronze Saint Peter". I Tatti Studies in the Italian Renaissance 23, n.º 2 (1 de setembro de 2020): 341–74. http://dx.doi.org/10.1086/711366.

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FINCHAM, KENNETH. "The King James Bible: Crown, Church and People". Journal of Ecclesiastical History 71, n.º 1 (18 de julho de 2018): 77–97. http://dx.doi.org/10.1017/s0022046918001318.

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This essay addresses several unresolved problems associated with the production, dissemination and reception of the King James Bible. It argues that James i’s initial enthusiasm was not sustained and that Archbishop Bancroft was the key figure for seeing the translation through to completion. His death, just before the Bible appeared, explains why there was no order for its purchase by parishes. Instead, its acquisition was left to individual bishops, so that it took until the Civil War for the new Bible to be widely available in worship. Its broad acceptability by that time was a result of its increasing use in household and private devotions as much as in public worship.

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Olivera Serrano, César. "Devociones regias y proyectos políticos: los comienzos del monasterio de San Benito el Real de Valladolid (1390- 1430)". Anuario de Estudios Medievales 43, n.º 2 (27 de novembro de 2013): 799–832. http://dx.doi.org/10.3989/aem.2013.43.2.11.

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Marques, Bruno, Grace Ladeira Garbaccio e Jefferson Carús Guedes. "QUEENS OF HOPE AND DEVOTION". Revista da Faculdade Mineira de Direito 25, n.º 50 (1 de maio de 2023): 81–96. http://dx.doi.org/10.5752/p.2318-7999.2022v25n50p81-96.

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In modern societies, it is widespread to observe that women tend to be paid less than men. Academically, there are still authors like Emilie Durkheim who supported a conservative view of women's positions in society. According to them, the issue of gender discrimination could be justified by the less dedication of women to work. Their devotions would tend not to be integral like those of the men. Then, the issue of gender discrimination raises various discussions of either the cultural or values arguments. This research, however, proposes to demonstrate that any such justification for gender segregation would have no empirical evidence in the stories of queens' governments. Thus, we start from the primary studies on the theme of segregation and power to demonstrate that the authors might agree that discrimination would incorporate shared values, and which would then be reflected in further empirical cases. Consequently, through the five ethnographic and bibliographic studies, it is shown that in the short periods of history in which women have taken power, they not only have exercised it better than men but instead have exercised them greatly, which also put further segregation justifications of segregation of gender into questionable perspectives.

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van der Walt, Charlene, e Hanzline R. Davids. "Heteropatriarchy's Blame Game: Reading Genesis 37 with Izitabane during COVID 19". Old Testament Essays 35, n.º 1 (21 de junho de 2022): 1–19. http://dx.doi.org/10.17159/2312-3621/2022/v35n1a4.

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The COVID 19 pandemic compounded the insecurity and vulnerability experienced by LGBTIQ+ people who remain confined to their family homes during the lockdown in South Africa. LGBTIQ+ people are often referred to as Izitabane, a term that gives derogatory expression to the othering, stigmatisation and exclusion experienced by LGBTIQ+ people in African contexts in general and African faith communities in particular. As the pandemic unfolded, faith leaders reached out to their flock via social media through online worship services and daily devotions. In some instances, these devotions sought "theological clarification" for the pandemic and in the process evoked violence towards the LGBTIQ+ community who were held responsible. In order to engage critically and creatively with these life-denying realities and to search for impulses of hope and life, an episode from the Joseph narrative found in Gen 37 has been appropriated as a reflective surface in the development process of Contextual Bible Study resources engaging the African faith and sexuality landscape. Building on insights gained from employing the tools of Queer Biblical Hermeneutics to read Gen 37, the final part of the essay describes the Contextual Bible Study developed jointly by the Ujamaa Centre at UKZN and Inclusive and Affirming Ministries and offers it as a resource for Izitabane to resist normalisation, correction and annihilation when the Biblical text is used in a life-denying manner.

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Piana, Marco. "Corry, Maya, Marco Faini, and Alessia Meneghin, eds. Domestic Devotions in Early Modern Italy". Renaissance and Reformation 42, n.º 3 (4 de dezembro de 2019): 216–19. http://dx.doi.org/10.33137/rr.v42i3.33414.

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Humfrey, Peter. "Competitive Devotions: The Venetian Scuole Piccole as Donors of Altarpieces in the Years around 1500". Art Bulletin 70, n.º 3 (setembro de 1988): 401. http://dx.doi.org/10.2307/3051175.

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Penman, Michael A. "Christian days and knights: the religious devotions and court of David II of Scotland, 1329–71*". Historical Research 75, n.º 189 (1 de agosto de 2002): 249–72. http://dx.doi.org/10.1111/1468-2281.00150.

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Abstract This article surveys the development of the religious devotions and court life of David II of Scotland (1329–71). Using contemporary government and chronicle sources it discusses the favour David showed to a wide range of chivalric and pious causes, many with special personal resonance for the second Bruce king. This patronage attracted widespread support for his kingship after 1357. However, David also had political motivation for these interests, namely his agenda of securing a peace deal with Edward III of England and overawing his Scottish magnate opponents. His political circumstances meant that his legacy of chivalric and religious patronage was obscured after his early death.

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Szécsényi, Endre. "Empiricist Devotions: Science, Religion, and Poetry in Early Eighteenth-Century England by Courtney Weiss SmithEmpiricist Devotions: Science, Religion, and Poetry in Early Eighteenth-Century England, by Courtney Weiss Smith. Charlottesville and London, University of Virginia Press, 2016. viii, 280 pp. $45.00 US (cloth or e-book)." Canadian Journal of History 52, n.º 3 (dezembro de 2017): 596–98. http://dx.doi.org/10.3138/cjh.ach.52.3.rev16.

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Horn, Matthew. "John Donne, godly inscription, and permanency of self in Devotions upon Emergent Occasions". Renaissance Studies 24, n.º 3 (24 de abril de 2009): 365–80. http://dx.doi.org/10.1111/j.1477-4658.2009.00580.x.

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Wendling, Miriam. ":Music, Liturgy, and Confraternity Devotions in Paris and Tournai, 1300–1550". Speculum 99, n.º 1 (1 de janeiro de 2024): 244–45. http://dx.doi.org/10.1086/728383.

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Lyon, Eileen Groth. "“An Unbendable Strength in Our Rosary”". Church History and Religious Culture 101, n.º 4 (26 de outubro de 2021): 546–79. http://dx.doi.org/10.1163/18712428-bja10018.

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Abstract The struggle to resist dehumanization and maintain a sense of identity and dignity in the German concentration camps has been a key theme in survivor testimonies. Some prisoners assert the paramount importance of religious faith in mustering the inner strength needed to survive. However, the clandestine nature of religious practice in the camps has meant that memoirs provide only fragmentary glimpses of these practices and their significance in the camps. This article seeks to reconstruct a fuller picture of the religious life of Catholic Poles at the Gusen Concentration Camp in Upper Austria from 1940 to 1945. In particular, the article focuses on the activities of a living rosary group organized by Wacław Milke and Władysław Gębik. This group was unusual in the breadth of its activities and its extensive network of contacts. Not only did it organize religious devotions, but it also provided life-saving practical assistance to other prisoners.

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González Galeotti, Francisco Rodolfo. "La Carrera de Campeche (1717-1818): demografia móvel, devoções vernáculas e estradas provincias". Revista de Historia, n.º 89 (1 de janeiro de 2024): 1–36. http://dx.doi.org/10.15359/rh.89.2.

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This article studies how the Carrera de Campeche, a series of fluvial and land traffic and mobility routes, connected the city port of Campeche and the gulf of Mexico with the Carrera de Guatemala, the commercial circuit that linked the audiencias/kingdoms of New Spain and Guatemala. For this, a review of the regional, economic historiography and anthropological studies was made; also archival documents and cartography collected in Mexico, Guatemala, the United States and Spain to support the hypothesis of the existence of the routes. As a result, it was possible to corroborate the existence of a dynamic demography and in continuous movement, fortified by regional devotions that strengthened the religious-cultural integration and that allowed to sustain the road projects of magistrates and elites in the Carrera de Campeche, at the end of the Spanish colonial period.

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Dunstan, G. R. "A dictionary of devotions. By Michael Walsh. Pp. 366. Tunbridge Wells: Burns and Oates, 1993. £15.95. 0 86012 179 8". Journal of Ecclesiastical History 46, n.º 2 (abril de 1995): 349. http://dx.doi.org/10.1017/s0022046900011611.

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Frantzen, Allen J. "Closet Devotions. By Richard Rambuss. Durham, N.C.: Duke University Press, 1998. xiv + 193 pp. $49.95 cloth; $17.95 paper." Church History 69, n.º 1 (março de 2000): 200–202. http://dx.doi.org/10.2307/3170617.

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Arshagouni, Mary. "Politics of John Donne's Devotions Upon Emergent Occasions: or, New Questions on the New Historicism". Renaissance and Reformation 27, n.º 3 (1 de fevereiro de 2009): 233–48. http://dx.doi.org/10.33137/rr.v27i3.11801.

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Noreen, Kirstin. ":The Idol in the Age of Art: Objects, Devotions and the Early Modern World. St. Andrews Studies in Reformation History". Sixteenth Century Journal 41, n.º 3 (1 de setembro de 2010): 818–19. http://dx.doi.org/10.1086/scj40997361.

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Carter, Michael. "Cracking the Code: the Warden Abbey Morses, Luxury Metalwork and Patronage at a Cistercian Abbey in the Late Middle Ages". Antiquaries Journal 91 (25 de julho de 2011): 175–93. http://dx.doi.org/10.1017/s000358151100014x.

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AbstractThe three copper-gilt and enamel plaques from Warden Abbey are the most important examples of late medieval metalwork from an English Cistercian abbey. They are currently exhibited at the British Museum and dated to the mid-fifteenth century. A reinterpretation of the monograms decorating the plaques allows their patron to be identified as Abbot Walter Clifton (c1377–97). An analysis of the plaques’ style and iconography also suggests a late fourteenth-century date. Clifton's personal devotions and an unusual aspect of the plaques’ iconography can be explained by reference to the spirituality of the Cistercian Order. The plaques’ closest parallel is a roundel decorated with the badge of Richardii. Evidence from inventories and comparison with Continental material suggests that the Warden plaques were, in all probability, morses, used to fasten a cope.

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Poxon, Andrew. "The Institutionalization of the Congregational Singing of Metrical Psalms in the Elizabethan Reformation". Studies in Church History 57 (21 de maio de 2021): 120–41. http://dx.doi.org/10.1017/stc.2021.7.

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Previous scholarship has often employed the categories of ‘voluntary’ and ‘established’ religion when studying lay involvement in parish religion; yet these categories do not provide adequate space for the vitality of lay religious initiatives during the English Reformation. Through a study of the singing of metrical psalms, this article argues that the categories of ‘inspiration’ and ‘institution’ provide a more nuanced understanding of lay religious initiatives during the English Reformation. It outlines the ways in which the singing of metrical psalms, taken from the Sternhold and Hopkins Whole Booke of Psalmes, moved from its origins in domestic devotions, through inspirational initiative, to become an institutionalized part of the worship of English congregations. This process developed over many years, coming to the fore during the reign of Elizabeth I, yet even once institutionalization had occurred, inspiration could still arise, providing fresh direction and development.

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Logan, Oliver. "Pius XII: romanità, prophesy and charisma". Modern Italy 3, n.º 02 (novembro de 1998): 237–47. http://dx.doi.org/10.1080/13532949808454806.

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Summary The modern popular cult of the Pope, which originated with the ‘disinherited’ papacy of Pius IX, reached its acme with Pius XII. Phases of intensification of this cult, which was linked to other ‘devotions’, those of the Sacred Heart of Jesus and of the Virgin Mary, served to mobilize the Catholic masses at critical junctures for the Catholic Church and in the face of what were perceived as political threats. Pius XII had to animate ‘movement’ in an age proclaimed to be one of a unique crisis of civilization. The projection of him as a charismatic figure was linked to that of Rome as a sacred centre and as the very fulcrum of world history. The Catholic activist ethos of ‘movement’ and also the presentation of the interchange between Pius XII and the Crowd had features in common with Fascist rhetorics, but ultimately the cult of the ‘victim-Pope’ represented an inversion of the crasser forms of power-imagery.

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Sawicka-Sykes, Sophie. "Echoes of the past: St Dunstan and the heavenly choirs of St Augustine’s Abbey, Canterbury, in Goscelin’s Historia translationis S. Augustini". Anglo-Saxon England 48 (dezembro de 2019): 271–99. http://dx.doi.org/10.1017/s0263675121000016.

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AbstractThe Historia translationis S. Augustini (1098 × 1100), composed by Goscelin of Saint-Bertin as part of a hagiographical cycle for St Augustine’s Abbey, contains several previously overlooked allusions to St Dunstan’s vision of heavenly virgins. I argue that Goscelin drew upon the Dunstan legend to justify Abbot Scotland’s renovation work on St Augustine’s between 1072 and 1087. The article first of all considers how the oratory of the Anglo-Saxon abbey was presented as a locus of divine praise in the first known hagiography of Dunstan. I then show how Dunstan’s eleventh-century hagiographers at Christ Church cathedral responded to the original vision by crafting competing narratives of heavenly choirs. Finally, an analysis of the Historia translationis reveals how Goscelin reappropriated the legend, depicting the oratory, and the crypt that came to replace it, as the abode of celestial spirits whose praise echoed the community’s liturgical devotions.

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Dowland, Seth. "Gillian Frank, Bethany Moreton, and Heather R. White, editors. Devotions and Desires: Histories of Sexuality and Religion in the Twentieth-Century United States." American Historical Review 125, n.º 1 (1 de fevereiro de 2020): 262–63. http://dx.doi.org/10.1093/ahr/rhz791.

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Abul-Fadl, Mona. "Community, Justice, and Jihad". American Journal of Islam and Society 4, n.º 1 (1 de setembro de 1987): 13–30. http://dx.doi.org/10.35632/ajis.v4i1.2867.

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The CommunityIslam is more than a Faith in the heart of every Muslim. It is also a sourceof identity. The fundamental rites and devotions constituting its 'Pillars'simultaneously confirm the faith of the individual and affirm the bonds ofCommunity. It is this symbiosis of Faith and Community that over time gaverise to a Muslim historical consciousness. From it too stems the predilectionfor an active social and political involvement on the part of Muslims as groupsand individuals.The elements of this consciousness emanate from an Islamic world-viewand they have interacted in various situations and contexts to condition theresponses of Muslims throughout history. To explore these elements it isessential to examine three basic concepts: Umma, 'Adl, and Jihad or respectively,Community, Justice and the Just Striving. All three concepts areembedded in the matrix of Tawhid and are interwoven and integrally related toone another. In their context a Muslim group consciousness has been forgedfor over a millenium. As such, they justly provide the parameters forunderstanding Muslim history and forecasting the future of Islam in theworld.Cornmunity/al'Umma: Legacy of Prophethood andVehicle of Muslim ConsciousnessThe Community in Islam is a purposeful entity composed of a group, or ajamah whose members, by virtue of a common faith, way of life and sense of ...

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