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Literatura científica selecionada sobre o tema "Saint"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 30 de julho de 2024

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Artigos de revistas sobre o assunto "Saint"

Grozdanov, Cvetan. "O Sv. Konstantinu Kavasili i njegovim portretima u svetlu novih saznanja". Zbornik radova Vizantoloskog instituta, n.º 44 (2007): 313–24. http://dx.doi.org/10.2298/zrvi0744313g.

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(francuski) L?auteur de cet article revient a l??tude du personnage de l?archev?que Constantin Cabasilas et de ses portraits dans le cadre de ses nouvelles d?couvertes (ZLU, 2, Novi Sad 1966) et dans la lumi?re des ?tudes d?autres auteurs. Dans cet article, on souligne particuli?rement le fait que la figure de saint Nicolas de Myre appartient au groupe d?hi?rarques peint sur le mur nord de l??glise Sainte-Vierge-Perivleptos a Ohrid, en commun avec saint Clement et saint Constantin Cabasilas, ce qui m?ne a la conclusion que ce groupe n?est pas le seul groupe th?matique de saints d?Ohrid. L?auteur s?attarde a l?inscription portant le nom de Cabasilas grav?e sur le pilier de la galerie de Gregoire de 1313/14 et ?met l?hypoth?se que la m?moire de Cabasilas ?tait ?galement pr?sente dans l?annexe sud de l??glise Sainte-Sophie, r?cemment fouill?e. L?annexe de Sainte-Sophie occupe une surface ?norme, elle a ?t? peinte dans la deuxi?me moitie du 13e si?cle, ce que l?on peut d?duire gr?ce au grand nombre de fragments trouves ou conserves in situ. L?auteur exprime sa r?serve quant a l?opinion exprim?e ant?rieurement que saint Constantin Cabasilas a ?t? peint dans le narthex de l??glise Sainte-Vierge- -Perivleptos a la t?te du cort?ge d?hi?rarques dans la Stychire de Noel de Jean Damasc?ne, et il consid?re qu?il s?agit de la figure de saint Jean Chrysostome avec lequel Cabasilas a des ressemblances physionomiques. Plus exactement, dans ce premier cort?g? a cote du tr?n? avec la Vierge, l?auteur reconnait saint Basile le Grand, saint Jean Chrysostome saint Gr?goire le Th?ologien et partiellement la figure de saint Athanase le Grand. Derri?re eux vient le cort?ge des saints empereurs chretiens avec saint Constantin et sainte Helene en t?te. On suppose que derri?re eux sont peints les empereurs de la dynastie des Pal?ologues. Puisque la figure du Protaton montre Cabasilas en tant que vieil homme (a la diff?rence de ses portraits a Ohrid et a Staro Nagoricino), on ?met l?hypoth?se que saint Cabasilas, saint Erasme, saint Theophilacte et saint Cl?ment du Protaton (chapelle de Saint-Jean le Pr?curseur, 1526) ont ?t? peints selon l?original d?Ohrid qui n?est plus conserve vu la destruction de Sainte-Sophie et de Saint-Panteleimon de Cl?ment sous la domination turque. La cr?ation de l?ensemble au Protaton qui ?tait ?tudie par G. Subotic en tant que donation de l?archipr?tr? Gabriel, est particuli?rement mis en relief aussi en rapport avec la peinture des saints d?Ohrid mentionnes dans la chapelle de Saint-Jean le Pr?curseur. L?auteur de cet article attire une attention particuli?re sur la d?couverte de la vie et de l?office de Constantin Cabasilas ou on fait mention du jour de sa mort (le 18 octobre), ce qui signifie qu?il a ?t? canonise. Ensuite, on indique les copies des canons des Quinze martyrs de Strumica, publi?es plus tard (en grec et en slave), de la Biblioth?que nationale de Belgrade et de Sofia, ainsi que celles de l??parchie de Strumica. On souligne l?importance des canons de Cabasilas consacres a saint Cl?ment et a saint Naum dans lesquels, selon les notes de K. Nichoritis l?auteur parle des souffrances et des peines injustes subies dans la prison de Nic?e, ?galement mentionn?es dans la vie r?dig?e par son disciple inconnu d?Ohrid. Au sujet du culte de saint C. Cabasilas, on signale que sa canonisation est due a sa popularit? dans le dioc?se d?Ohrid ou il a travaille pendant plus de 40 ans en tant qu?hi?rarque de Strumica et de Durres et en tant qu?archev?que d?Ohrid. En m?me temps, on souligne sa collaboration avec Michel VIII Pal?ologue, c?est-a-dire avec son fr?re Jean lors de la prise d?Ohrid par les Nic?ens, ce qui repr?sentait en quelque sorte sa r?habilitation durant le long r?gne d?Andronique II Pal?ologue. L?auteur signale que les donn?es relatives a la date de la mort de C. Cabasilas, ainsi que celles concernant son h?ritier sur le tr?ne d?Ohrid ne sont pas connues.

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Paris-Poulain, Dominique. "Sains-en-Amiénois (Somme). Église Saint-Fuscien, Saint-Victoric et Saint-Gentien". Archéologie médiévale, n.º 49 (20 de dezembro de 2019): 360. http://dx.doi.org/10.4000/archeomed.24615.

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Rotter, Lucyna. "The cult of saints in religious orders: the example of the Congregation of the Felician Sisters". Folia Historica Cracoviensia 13 (23 de fevereiro de 2024): 109–18. http://dx.doi.org/10.15633/fhc.1456.

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In every order or monastic congregation a group of ‘favourite’ saints can be selected. The reasons differ. Most often the foremost place goes to the congregation’s founder or founders. It should be emphasized that in a number of orders, monastic congregations, monasteries, or abbeys the cult is given to benefactors and founders not formally canonized by the Church. The other group of saints venerated with a particular cult in congregations are those recognised as patrons or protectors of their congregations and saints and beatified coming from the ranks of their order. In the history of the Congregation o f the Sisters o f Saint Felix o f Cantalice Third Order Regular o f Saint Francis o f Assisi we can clearly see the care of the cult of a number of saints and beatified who in a distinctive way affected the Congregation’s spirituality and activity. First the founders of the Congregation, Blessed Honorat Koźmiński (1826-1916) and Blessed Mother Angela Truszkowska (1825— 1899), should be mentioned. From the beginning of its existence the Congregation was deeply rooted in Franciscan spirituality. The Congregation was established after approval by sisters of the Tertiary Order of Saint Francis of Assisi. It should not come as a surprise that in monasteries of the Felician Sisters the cult of Saint Francis of Assisi (1181-1226) and also of Saint Clare (1194-1253) was cherished with great popularity. The Saint to whom the Felician Sisters owe their name is Saint Felix of Cantalice (1515-1587), while in a special way the Congregation was entrusted to the care of Saint Joseph and Immaculate Heart of Mary.

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Bormpoudaki, Maria. "Figures of mounted warrior saints in medieval Crete. The representation of the equestrian Saint George “Thalassoperatis” at Diavaide in Heraklion". Zograf, n.º 41 (2017): 143–56. http://dx.doi.org/10.2298/zog1741143b.

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In the church of Saint George Sfakiotis, built on the outskirts of the settlement Diavaide in the Perfecture of Heraklion in Crete, narrative interest is focused on the large painting with the mounted figures of the military saints George and Demetrios. Saint George is shown together with the young pillion rider, whereas the element of water on the lower part of the scene establishes a connection between the episode of the slave?s release and a rarer variant according to which the liberator saint crosses the sea (?thalassoperatis?, trans. he who crosses the sea). The iconographic and stylistic analysis of the representation of Saint George as well that of Saint Demetrios at Diaviade reflects the artistic environment of the Eastern Mediterranean, possibly that of Cyprus, where images of equestrian military saints form part of the tradition of the island.

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Camus, Emmanuel, Dominique Martinez, L. Beauperthuy, A. Benderdouche, S. Coisne, C. Corbette, N. Denormandie et al. "La cowdriose en Guadeloupe et dans les Caraïbes". Revue d’élevage et de médecine vétérinaire des pays tropicaux 46, n.º 1-2 (1 de janeiro de 1993): 109–14. http://dx.doi.org/10.19182/remvt.9345.

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Une enquête séro-épidémiologique sur la cowdriose dans les Petites Antilles a été organisée en 1992, de la Grenade jusqu'à Saint-Martin. Un échantillon de 1 % des ruminants a été choisi au hasard et les sérums ont été analysés par ELISA indirect. Le pourcentage de sérums positifs était de 30 % à la Guadeloupe, 25 % à Antigua, 2,2 % à Saint-Martin, 1,3 % à St.Kitts et Nevis, 3,8 % à Montserrat, 1,7 % à Dominique, 1,5 % à Sainte-Lucie, 1,5 % à Saint-Vincent, 3,5 % à la Barbade, 2,9 % à la Grenade et de 7 % à la Martinique. On sait que la population de ruminants de la Guadeloupe et d'Antigua est infectée par la cowdriose. Le pourcentage faible de sérums positifs et l'absence de cas cliniques dans les autres îles suggèrent fortement que les sérums positifs dans ces îles sont probablement imputables à des réactions croisées non-spécifiques entre Cowdria et d'autres micro-organismes (peut-être Ehrlichia), qui restent à être identifiées. Cependant, il convient de porter une attention particulière aux pourcentages relativement élevés de moutons positifs à la Martinique (15 %) et à Montserrat (11 %).

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Marjanovic-Dusanic, Smilja. "Molitve svetih Simeona i Save u vladarskom programu kralja Milutina". Zbornik radova Vizantoloskog instituta, n.º 41 (2004): 235–50. http://dx.doi.org/10.2298/zrvi0441235m.

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(francuski) Plusieurs sources historiques nous sont parvenues qui attestent le r?le actif des cultes de saint Simeon et saint Sava, les premiers saints de l'Eglise Serbe. Tout en ?tant compl?mentaires, ces deux cultes diff?rent par leur fonction, notamment du fait que saint Simeon, fondateur de l'Etat et de la dynastie serbes, est c?l?br? comme un saint myroblite, alors que saint Sava, premier archev?que de l'Eglise serbe ind?pendante, est v?n?r? comme un saint thaumaturge. Leur fusion en un culte faisant l'objet d'une c?l?bration unique a eu lieu ? l'?poque du roi Milutin (1282-1321). Le pr?sent article ?tablit que la formation finale du nouveau programme monarchique de Milutin, probablement inspir? par la communaut? monastique de Chilandar, se situe entre 1314-1316 et 1321. Outre l'observation g?n?rale de la fonction de ce culte et de sa polys?mie, nous proc?dons ?galement ? une analyse du ph?nom?ne constitu? par les pri?res de saint Sim?on et saint Sava apparaissant dans les chartes de l'?poque du roi Milutin ? indice certain de l'efficacit? reconnue du nouveau culte ? et de ses implications politiques. Cependant, une image compl?te de la signification des pri?res de ces deux saints dans les chartes et de leur usage dans le domaine id?ologique, ne peut ?tre obtenue qu'en proc?dant ? une analyse des divers types de t?moignages ? chartes, fresques, offices, canons et apologies ? c?l?brant ces deux personnages. La plus ancienne repr?sentation conserv?e de ces deux saints sur des peintures murales se trouve dans l'?glise Saint-Nic?tas pr?s de Skoplje. Les portraits associ?s de saint Simeon et saint Sa va situ?s sur le mur nord du naos de l'?glise datent de la deuxi?me d?cennie du XIV?me si?cle (avant 1316). Leur ex?cution pouvant ?tre situ?e apr?s la conclusion d'une paix ayant mis fin ? des conflits int?rieurs. Au tout d?but, le motif ?des pri?res de saint Sim?on et saint Sa va? a en fait trouv? place dans les clauses p?nales des chartes de l'?poque. Le r?le de la pri?re y est d'assurer une protection ancestrale et sacrale aux dons pieux du souverain actuel. Sur un plan plus large, ces pri?res visent ?galement ? assurer une protection c?leste aux conqu?tes du roi et aux garanties formul?es dans les documents de donation, mais aussi la protection de la patrie dont la prosp?rit? est fond? sur la fonction sot?riologique rendue possible par les pri?res des saints protecteurs. La premi?re mention d'une telle invocation invitant les deux saints serbes ? anath?matiser celui qui violerait les dispositions de l'auteur d'une charte, appara?t dans une charte de confirmation d?livr?e par Milutin au monast?re de Chilandar au sujet de la donation d'une cellule de Sainte-Parasc?ve sise au village de Tmorani pr?s de Skopje (1299/1300 : Chil. si., n. 9, 1. 67). Les pri?res des deux saints dans leur fonction de protecteurs de l'Etat et de la dynastie apparaissent ?galement dans d'autres documents de souverains datant du d?but du XIV?me si?cle. La mention de Vladislav, cousin du roi Milutin, au nombre d'h?ritiers potentiels dans les clauses p?nales d'une charte du roi Milutin d?livr?e au monast?re de Chilandar (Chil. si., n. 11), rend possible une nouvelle datation, plus pr?cise, de ce document entre 1314 et 1316. Cette charte nous fournit donc un cadre chronologique pour l'?tablissement des pri?res des deux saints serbes, lequel cadre co?ncide avec l'apparition de leur repr?sentation associ?e sur les peintures du monast?re Saint-Nicolas dans la r?gion de Skoplje, que le roi a offert ? Chilandar, par le biais de la charte mentionn?e. A cette ?poque-l?, au cours des deux premi?res d?cennies du XIV?me si?cle, le moine Tedosije, inspir? par la communaut? monastique de Chilandar, fut charg? de proc?der, selon les go?ts litt?raires et les besoins id?ologiques de l'?poque, ? une r?daction monumentale de la litt?rature hagiographique jusqu'alors cr??e, et de jeter les fondements du nouveau culte des premiers saints nationaux comme principal vecteur de l'id?e d'origine charismatique de la dynastie. La synth?se ainsi obtenue vers les ann?es vingt du XVI?me si?cle r?unit les exploits spirituels et les r?sultats des efforts convergents d'une ?lite rattach?e tant ? la cour de Serbie qu'au centre religieux de Chilandar. La co?ncidence d?j? relev?e entre les chartes, la peinture murale et l'apparition d'un nouveau culte s'inscrivant dans un programme politique plus vaste, avec sa c?l?bration en litt?rature, ne saurait ?tre fortuite. L'approche du centenaire du royaume repr?senta, sans doute, un moment crucial pour placer les saints nationaux au centre d'un complexe de programmes sot?riologiques, d?j? effectif au moment o? l'Etat serbe s'est activement tourn? vers l'Orient orthodoxe. L'unit? fondamentale et fonctionnelle du nouveau culte se manifeste par des actes miraculeux s'inscrivant dans un cadre clairement ?tabli, d?fini dans le sens spatial et national, et refl?tant un type de saintet? ?galement pr?sent chez les autres peuples du Moyen Age. La phase de repr?sentation de la dynastie devant le Christ est remplac?e par une signification plus vaste et sot?riologique de la repr?sentation de l'Etat, induite par les pri?res des deux saints. Ceci a entre autre abouti ? la symbolique polys?mique de Chilandar comme ? le nouveau Sion ?. La mention de saint Simeon et saint Sava dans les chartes de Milutin, publi?es durant les derni?res ann?es de sa r?gence, appara?t ?galement dans les documents de l'empereur Dusan (1331-1355). Cette reprise s'inscrit probablement comme un ?l?ment du concept complexe faisant du roi Milutin un exemple de la nouvelle fa?on de r?gner, lequel concept ?tait li? aux plans entrant dans la politique ext?rieure de l'empereur Dusan ? ? savoir une offensive sur les contr?es orientales de l'Empire grec ? pr?sent?e comme une poursuite des conqu?tes du roi Milutin. Etant les saints les plus importants de l'id?ologie monarchique serbe, Simeon et Sava seront c?l?br?s m?me apr?s la chute de l'Empire (1371). Ils sont peints comme un couple de saints, ou plac?s comme deux pendants, c?l?br?s comme ? les deux saints ? dans les chants. Ils sont devenus, ? travers leurs cultes r?unis, le fondement de l'id?ologie de l'Etat et de l'Eglise au cours de l'histoire serbe ult?rieure. .

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Kieckhefer, Richard. "Presence, Place, Period, and Principle: A Medievalist's Reflections on Robert Bartlett's Book about Saints". Church History 85, n.º 4 (dezembro de 2016): 793–802. http://dx.doi.org/10.1017/s0009640716000809.

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The title of Robert Bartlett's book on saints,Why Can the Dead Do Such Great Things?, comes from Saint Augustine, who thought of heaven as a preeminently social environment. It is thus easy to entertain a fantasy about a conversation among saints in heaven. One saint boasts that his feast day has a higher liturgical ranking than the others'. This provokes a second saint to point out that the first may have a grand feast day, but is not, like himself, the subject of a properly papal canonization. A third saint is proud of his artistic representations. A fourth points out that he is so important that he is mentioned in Robert Bartlett's latest book. But this boast backfires. All the saints burst into laughter. As one of them points out, “That's nothing special—we're all in Bartlett's book! He didn't miss any of us!”

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Rouillard, Linda Marie. "Amy V. Odgen, ed. and trans., The Life of Saint Eufrosine. In Old French Verse, with English Translation. MLA Texts & Translations. New York: Modern Language Association of America, 2021, 192 pp." Mediaevistik 34, n.º 1 (1 de janeiro de 2021): 397–98. http://dx.doi.org/10.3726/med.2021.01.79.

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Saints are no strangers to Prof. Odgen who has already published a critical analysis of Wace s hagiography (2013), and a study of the representation of Saint Eufrosine in the genre of saints lives (2003). Here, she provides us with a most accessible and useful Old French edition with facing English translation of a poem about this transgender saint.

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Lahoucine, Aguinou. "La Création Et La Vénération Des Saints Au Maroc". European Scientific Journal, ESJ 14, n.º 8 (31 de março de 2018): 149. http://dx.doi.org/10.19044/esj.2018.v14n8p149.

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This article, which is part of social and religious relations, tries to study the sainthood and the cult of saints in Morocco. In order to achieve the objective of this work, we adopt an empirical method, which is based essentially on documentary research. To analyze the cult of saints in Morocco, this article presents, at first, the definitions of the words " sainthood " and " saint ". Then, the different appellations used byMoroccan people to designate a saint, and the types of existing saints in the Kingdom. Finally, the reasons for which these saints are created and venerated.

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Cassagnes-Brouquet, Sophie, e Michelle Bastard-Fournié. "Le Saint des Saints : le Trésor de Saint-Sernin de Toulouse". Cahiers de Fanjeaux 53, n.º 1 (2018): 205–64. http://dx.doi.org/10.3406/cafan.2018.2287.

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Mais fontes

Teses / dissertações sobre o assunto "Saint"

Holstein, John. "Les grands saints successeurs de Saint Patrick en Irlande". Rennes 2, 1990. http://www.theses.fr/1990REN20011.

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Caractérisée par son art florissant, son oeuvre littéraire et son originalité d'esprit, l'Irlande médiévale n'a jamais cessé de susciter la curiosité des historiens à la recherche des origines des chrétientés celtiques. Depuis l'arrivée du christianisme au cours du cinquième siècle, jusqu'au concile de Cashel au douzième, les religieux irlandais baignèrent dans une culture unique au monde, résultat du mariage de la civilisation celtique avec la tradition judéo-chrétienne, l'hagiographie de l'époque en est témoin. A la recherche des données juridiques et ecclésiastiques, l'auteur puise méthodiquement dans les documents authentiques en langue irlandaise afin de mettre à jour la réalité spirituelle et culturelle de l'âge d'or des saints irlandais. Cette étude est divisée en deux parties : il s'agit d'abord de mettre en évidence la relation entre le culte des chrétiens irlandais et leur passé mythologique afin de pouvoir ensuite suivre l'évolution du monachisme dans le pays. Loin d'être exhaustif, ce travail a pour but de jeter une lumière sur les aspects souvent incompris de l'histoire médiévale d'Irlande
Often characterized by their widespread culture, their prolific literary works as well as their distinct originality, the early medieval Irish have never ceased to intrigue historians of Celtic Christianity. From the arrival of Sant Patrick in the fifth century up to the council of Cashel in the twelfth, Christian Ireland enjoyed the attributes of a highly unique civilization resulting from the union of both Celtic and Judaeo-Christian traditions. Using authentic legal and ecclesiastical documents in the Irish language, the author proposes a methodical investigation into the spiritual reality behind the golden age of Irish saints. This study has a twofold purpose: firstly to explore and analyse the ties between the early medieval Christian community and its mythological past, secondly to reveal the influence of these ties upon the evolution of Irish monasticism. Far from being exhaustive, the main objective of our thesis is to throw light on some of the least considered and often misunderstood aspects of medieval Ireland

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Robson, M. J. "Saint Anselm's influence on Saint Bonaventure's theology of redemption". Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293533.

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Tumoine, Pascale. "L'Eglise Saint-Pierre-Saint-Paul de Bazouges-la-Pérouse". Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb37610442m.

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McKeown, Ailish Marie. "Saints and the world in four late medieval British saint plays". Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/10619.

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This thesis examines the four surviving medieval British saint plays, the East Anglian Digby Mary Magdalene and Conversion of Saint Paul, and the Cornish plays Beunans Meriasek and Bewnans Ke. With reference to Walter Hilton’s Epistle on the Mixed Life, Dives and Pauper and Gregory the Great’s Regulae Pastoralis Liber, it considers ways in which the saints related to the world and achieved sanctity within it, and some implications for medieval audiences. I argue that the saints moved in the world in two senses, the moral and the geographic inasmuch as the Cornish saints were commemorated in the local landscape. The East Anglian plays present a positive vision of the world in which engagement in secular activities is legitimate and compatible with intense spirituality, and demonstrate appropriate attitudes towards wealth and social status. In Mary Magdalene, the allegorical characters the World, the Flesh, and the Devil, and the Archangel Raphael from the book of Tobit elucidate these themes, while the Conversion of Saint Paul investigates pride, humility, status and service through the medieval characterisation of Paul as the ‘proud Jew’. These concerns were also relevant in Cornwall, and Beunans Meriasek considers sanctity within the contexts of radical voluntary poverty, and wealth and high office. Dramatising the lives of the Cornish saints and their associations with local landmarks fostered a sense of Cornish culture and identity. Topography, placenames, boundaries, and the promotion of agriculture are important features of the relationship between Saint Kea and the physical world in Bewnans Ke. In 1924 the first modern performance of Beunans Meriasek was also used to teach audiences about Cornish-Celtic identity, within the context of Anglo-Catholicism and the Cornish-Celtic revival. The saint plays did not urge their lay audiences to aspire to sainthood but presented a secular world in which the laity could operate properly in ways that were pleasing to God.

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Garcia, Michael Moises. "Saint Alban and the Cult of Saints in Late Antique Britain". Thesis, University of Leeds, 2010. http://etheses.whiterose.ac.uk/15220/.

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This thesis presents an interdisciplinary study of cult of saints in Britain during Late Antiquity, utilising both textual and archaeological evidence. The study pursues question regarding when and why the cult of saints was introduced to Britain as well as the impact of the Anglo-Saxon conversion on native British cults. Chapters two and three assess case studies consisting of primary textual sources, including: De Laude Sanctorum by Victricius of Rouen; the anonymous Passio Albani; the Vita Germani by Constantius of Lyon; Gildas' De Excidio Britonum; the collected responses of Gregory the Great, known as the Libelllus Responsionum; Bede's Historia Ecclesiastica Gentis Anglorum; the anonymous Miracula Nynie; Aelred of Rievaulx's Vita Niniani; and the anonymous Vita Samsonis. The archaeological evidence examined in chapters four and five consists of early medieval churches sited over Roman graves and in extra-mural cemeteries as well as distinctive burials from the fourth to seventh centuries referred to as 'special graves'. The evidence shows that the development of the cult of saints in Britain followed the same trajectory as on the Continent which reinforces the idea the Christianity continued in Britain after the Roman period.

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Sousa, Sara Marina Paiva Pinto de. "Yves Saint Laurent". Master's thesis, Porto : [Edição do Autor], 2010. http://hdl.handle.net/10216/56054.

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Este trabalho resulta de um estágio no Museu Nacional do Traje e desenvolve um texto explicativo teórico-prático em tomo de Yves Saint Laurent. Além de uma biografia inclui capítulos temáticos dedicados às suas fontes de pesquisa como a pintura, as geografias e a história. Outros evocam as suas musas e reflectem sobre o seu estilo e técnica de trabalho. Destacam-se os conceitos lançados pelo mestre costureiro e os seus legados para o mundo da Moda, que resultam num reconhecimento universal e institucional da sua obra. Alguns quadros ilustram pontos chave que unem a obra de Saint Laurent às grandes directrizes da moda do séc. XX e às suas imagens, parte importante deste trabalho, que ilustram, confirmam e estabelecem comparações entre si. As proximidades entre Moda e Arte são abordadas sobre diferentes prespectivas sem a tentação, arriscada, de as tomar uma pela outra.

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Sousa, Sara Marina Paiva Pinto de. "Yves Saint Laurent". Dissertação, Porto : [Edição do Autor], 2010. http://aleph.letras.up.pt/F?func=find-b&find_code=SYS&request=000207252.

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Pouliot, Stéphane. "La paternité spirituelle du sacerdoce chez saint Ambroise de Milan, saint Grégoire de Nazianze et saint Jean Chrysostome". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq25716.pdf.

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Cousinié, Frédéric. "Le saint des saints : maîtres-autels et retables parisiens du XVIIe siècle /". Aix-en-Provence : Publications de l'Université de Provence, 2006. http://catalogue.bnf.fr/ark:/12148/cb409466797.

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Ismael, Afraa. "Le problème du temps chez Saint Augustin et Saint Thomas d’Aquin". Thesis, Bordeaux 3, 2013. http://www.theses.fr/2013BOR30046.

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Cette thèse a pour objet l’étude de la problématique du temps dans les réflexions de Saint Augustin et Saint Thomas d’Aquin, lesquels représentent un lien capital entre la pensée philosophique de l’Antiquité et celle de la période contemporaine. Elle vise dans un premier à analyser les théories développées par ces deux philosophes sur la notion et la mesure du temps pour répondre à la question de savoir quelle réalité il revêt et comment la mesurer. Cette étude cherchera, par son examen des corpus référentiels de Saint Augustin et de Saint Thomas d’Aquin, à déterminer s’il est possible d’y trouver la réponse dans le changement, le mouvement, la succession, la durée, l’instant ou le présent ou s’il faut concevoir le temps comme une forme du monde objectif ou comme schéma d’appréhension tributaire du sujet. La première partie de cette recherche répondra à la question de savoir si le temps reflète les propriétés du monde objectif en lui-même ou du monde subjectif, ou s’il est de l’ordre des relations que nous entretenons avec ces deux mondes. La seconde analysera la problématique du temps entre son origine et sa fin (la création et l’éternité). Nous chercherons à savoir jusqu’à quel point il est possible de démontrer que l’analyse philosophique du temps, ces deux auteurs ne constitue pas un moment absolument autonome, mais une reprise du problème du temps dans une théologie de la création et de l’éternité. En analysant les quatre thèmes que sont, la réalité, la mesure du temps, la création et l’éternité et certains concepts qui leurs sont liés, nous déterminerons s’il est possible de soutenir qu’il y a une séparation totale entre le temps en tant que catégorie cosmique et le temps en tant que catégorie psychologique. Nous établirons de façon précise, dans quelles limites il est possible de démontrer que les réflexions philosophiques de Saint Augustin et Saint Thomas d’Aquin sur le temps se présentent comme deux théories différentes, l’une qui soutient parfaitement la réalité subjective du temps qui permet à Saint Augustin d’être considéré comme l’un des fondateurs les plus marquants de la phénoménologie du temps alors que au contraire, Saint Thomas d’Aquin démontre indéniablement sa réalité objective, dans la continuité de l’objectivité aristotélicienne du temps
This thesis has for aim to explore the problematic of the time within the reflections of St Augustine and St Thomas Aquinas that are both seen as a key link between the philosophical thought of the antiquity and the contemporary period. It will firstly analyze the theories developed by these two philosophers on the concept and the measure of the time, to give an answer to the question: has the time a reality and how to measure it?Through a deep analyze of the two philosophers’ corpus referentials, this study will try to determine if it is possible to find the answer in the changing, the motion, the succession, the duration, the moment and the present or if we rather have to see the time as a shape of the objective world or as a scheme of the apprehension depending on the subject. The first part of this work will answer the question whether the time reflects the properties of the objective world itself or those of the subjective world or might it be the result of the links we have with these two worlds. The second will analyze the problematic of the time between its origin and its end (the creation and the eternity). We will try to know if it is possible to show that the philosophical analysis of the time made by these two authors cannot be seen as an independent instant but a way to reconsider the subject of the time in a theology of creation and eternity.In a broad analysis of the four themes that are, the reality, the measure of the time, the creation and the eternity and some specifics and close concepts, we will determine if it is possible to say that there is an absolute gap between the time as a cosmic category and the time as a psychological one. We will show precisely if it is possible to say that the St Augustine and St Thomas Aquinas’s thoughts can be looked as two different theories, the one which sees the time as a subjective reality and allows St Augustine to be considered one of the most significant founders of the phenomenology of the time unlike St Thomas Aquinas who demonstrates the time's objective reality, in the continuity of the Aristotelian objectivity of the time

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Livros sobre o assunto "Saint"

Chantal, Julie. Le patrimoine religieux à Lille: Églises Saint-Maurice, Saint-Etienne, Sainte-Catherine, Saint-André. Lille]: Voix du nord, 2003.

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Eno, Robert B. Saint Augustine and the saints. [Villanova, Pa.]: Villanova University Press, 1989.

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1962-, Rooney David, ed. Saint Patrick: Ireland's patron saint. Dublin: O'Brien Press, 2004.

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U.S. National Park Service. Saint Croix Island =: I'l̂e Sainte-Croix. [Washington]: U.S. Dept. of the Interior, National Park Service, 2003.

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U.S. National Park Service. Saint Croix Island =: I'l̂e Sainte-Croix. [Washington]: U.S. Dept. of the Interior, National Park Service, 2003.

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U.S. National Park Service. Saint Croix Island =: I'l̂e Sainte-Croix. [Washington]: U.S. Dept. of the Interior, National Park Service, 2003.

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U.S. National Park Service. Saint Croix Island =: I'l̂e Sainte-Croix. [Washington]: U.S. Dept. of the Interior, National Park Service, 2003.

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U.S. National Park Service. Saint Croix Island =: I'ãle Sainte-Croix. [Washington]: U.S. Dept. of the Interior, National Park Service, 2003.

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U.S. National Park Service. Saint Croix Island =: I'ãle Sainte-Croix. [Washington]: U.S. Dept. of the Interior, National Park Service, 2003.

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Société de généalogie des Cantons de l'Est. Baptêmes de Magog: Saint-Patrice, Sainte-Marguerite-Marie, Saint-Jean-Bosco et Saint-Pie X, 1861-1993. Sherbrooke, Québec: Société de généalogie des Cantons de l'Est, 2004.

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Capítulos de livros sobre o assunto "Saint"

Niekrash, Christine E. "Saint Apollonia: Patron Saint of Dentistry". In The History of Maxillofacial Surgery, 3–11. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-89563-1_1.

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John, Augustus. "‘Uncanonical Saint’". In Shaw, 288–90. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-05402-2_171.

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Thorndike, Sybil. "Saint Joan". In Shaw, 309–11. London: Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-05402-2_185.

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Gill, Jerry H. "Saint Francis". In Kazantzakis’ Philosophical and Theological Thought, 93–104. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93833-2_10.

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John, Johannes. "Saint-Simonismus". In Goethe Handbuch, 934–36. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03656-8_100.

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Nowlan, Robert A. "No Saint". In Masters of Mathematics, 415–27. Rotterdam: SensePublishers, 2017. http://dx.doi.org/10.1007/978-94-6300-893-8_26.

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"SAINT / SAINTE". In Collected Poems of Mallarme, 43. University of California Press, 2019. http://dx.doi.org/10.1525/9780520948112-023.

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Cousinié, Frédéric. "Introduction". In Le saint des saints, 5–7. Presses universitaires de Provence, 2006. http://dx.doi.org/10.4000/books.pup.1729.

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Cousinié, Frédéric. "I - Le lieu de la présence". In Le saint des saints, 9–33. Presses universitaires de Provence, 2006. http://dx.doi.org/10.4000/books.pup.1730.

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Cousinié, Frédéric. "II - Des exigences des clercs à la théorie architecturale". In Le saint des saints, 35–59. Presses universitaires de Provence, 2006. http://dx.doi.org/10.4000/books.pup.1731.

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Trabalhos de conferências sobre o assunto "Saint"

Lin, Jai-Ming, Po-Yang Chiu e Yen-Fu Chang. "SAINT". In ICCAD '16: IEEE/ACM INTERNATIONAL CONFERENCE ON COMPUTER-AIDED DESIGN. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2966986.2967071.

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Surovtseva, E. "THE LIVES OF THE HOLY MARTYR HILARION (TROITSKY) IN THE CONTEXT OF THE MODERN LIVES OF THE NEW MARTYRS AND CONFESSORS". In VIII International Conference “Russian Literature of the 20th-21st Centuries as a Whole Process (Issues of Theoretical and Methodological Research)”. LCC MAKS Press, 2023. http://dx.doi.org/10.29003/m3754.rus_lit_20-21/325-328.

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In line with our research on modern lives of saints, in particular the lives of the New Martyrs and confessors, a comparative analysis of different versions of the lives of the same saint is necessary. The proposed article will focus on the lives of the Holy Martyr Hilarion (Troitsky). At the moment, we know five versions of his life - a life of saint tending to the canonical, written by Protopresbyter Mikhail Polsky (1949); a canonical life of saint written by Abbot Damaskin Orlovsky (2004); a life of saint tending to the canonical, by V. Marchenko (2011); a life of saint for children by Archpriest Konstantin Ostrovsky (2012); the «journal» life of saint of Archimandrite Damaskin Orlovsky (2000s). We will analyze the genre modifications of modern Russian hagiography, consider how the texts we have chosen are similar and how they differ from each other in terms of content and presentation of the material, compare the «set» of quotations and the lexical composition of the lives of saint.

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Sgard, Jean. "Saint Fer ***". In Crébillon, Lettres de la marquise de M*** au comte de R***. Fabula, 2011. http://dx.doi.org/10.58282/colloques.1387.

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"Joint COMPSAC/SAINT Keynotes". In 2011 IEEE/IPSJ 11th International Symposium on Applications and the Internet (SAINT). IEEE, 2011. http://dx.doi.org/10.1109/saint.2011.113.

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Lukić, Nikola. "KULT SVETOG KRALjA MILUTINA: LITURGIJSKO – ISTORIJSKA ANALIZA". In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.335l.

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The celebration of king Milutin as a Saint began soon after his death. First commemoration of his feast was recorded in Romanov typicon (14th century), after which his service was transcribed in liturgical books. The Holy relics of Saint were in monastery Banjska when in the middle of the 15th century they were transferred to Serdica because of the risk of the Turks. Apart from Serdica, Samokov is mentioned as another seat of Saint's cult in Bulgaria. The translation of Holy relics in Bulgaria didn’t jeopardize the respect of the cult between Serbian people, and it is testified by a number of transcripts of services of Saint king Milutin in Srbljaks of the 16th century. The service of Saint king is one of the first services of the holy rulers that became part of Srbljak. Celebration of king Milutin in Bulgarian environment has been grounded on the serbianslavonic liturgical heritage. With transporting of Holy relics in Bulgaria the cult wasn't reshaped but continued with liturgical continuity. The Serbian manuscripts preserved their old role in new environment. Also, Russian texts of the service of Saint king are grounded on the Serbian manuscripts that were accepted in Russian liturgical practice without editorial interventions. The text of the Saints service has a clear liturgical continuity while the text of the Holy lives has more ways of its shaping even in Serbian environment. With representing of the liturgical texts we have shown that the cult, contrary to claims so far, was developed and known with Serbs even during Turkish period. When it comes to date of celebrating Saint's feast based on testimonies of the sources, we consider that the first date, 29th October, is liturgical and historical more ancient and that we must remember it although modern liturgical practice celebrates the feast of the Holy king on the 30th October.

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Asama, Yosuke. "Saint Seiya legend of sanctuary". In SIGGRAPH '15: Special Interest Group on Computer Graphics and Interactive Techniques Conference. New York, NY, USA: ACM, 2015. http://dx.doi.org/10.1145/2745234.2746875.

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Kruk, MiroslawKruk. "STS CONSTANTINE CYRIL AND METHODIUS AS PATRONS OF THE KINGDOM OF POLAND". 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/10.59076/2815-3855.2023.33.06.

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In 1436 Zbigniew Oleśnicki (1423–1455), Bishop of Kraków, mentioned that Saint Cyril and Saint Methodius, were the patrons of the Polish kingdom. This event remains highly mysterious, as because the bishop was rather famous for his activities in the field of strengthening the role of the Roman Catholic Church, and nothing is known of his other manifestations of sympathy for the Orthodox Church, its patrons and saints. 108 Intriguing in this context are the plans for the introduction of ecclesiastical union which were supposedly presented by Gregory Tsamblak, an envoy of Władysław Jagiełło, King of Poland, at the Council of Constance in 1418, as well as a number of his foundations of orthodox frescoes in the Catholic churches of Lesser Poland. A separate issue is the memory of the “Solun Brothers” in nineteenth-century Krakow, evidenced by a painting by Jan Matejko in 1885 and his contribution to the painting decoration of the Greek Orthodox Church in the former Catholic Church of St. Norbert in Krakow.

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"Joint COMPSAC/SAINT 2010 Keynote Abstracts". In 2010 10th IEEE/IPSJ International Symposium on Applications and the Internet (SAINT). IEEE, 2010. http://dx.doi.org/10.1109/saint.2010.88.

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"Joint COMPSAC/SAINT 2010 Panel Abstracts". In 2010 10th IEEE/IPSJ International Symposium on Applications and the Internet (SAINT). IEEE, 2010. http://dx.doi.org/10.1109/saint.2010.89.

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"Joint COMPSAC/SAINT 2010 Opening Session". In 2010 10th IEEE/IPSJ International Symposium on Applications and the Internet (SAINT). IEEE, 2010. http://dx.doi.org/10.1109/saint.2010.90.

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Relatórios de organizações sobre o assunto "Saint"

von Balthasar, Hans Urs. Saint Ignatius. Saint John Publications, 2022. http://dx.doi.org/10.56154/r3.

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Currie, K. L. Geology, Saint John-Saint George region, New Brunswick. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1997. http://dx.doi.org/10.4095/208682.

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Palen-Michel, Madison. Rue Saint-Jacques. Ames: Iowa State University, Digital Repository, fevereiro de 2013. http://dx.doi.org/10.31274/itaa_proceedings-180814-589.

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von Balthasar, Hans Urs. Saint Ignace de Loyola. Saint John Publications, 2022. http://dx.doi.org/10.56154/ra.

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von Balthasar, Hans Urs. The Community of Saint John. Saint John Publications, 2022. http://dx.doi.org/10.56154/r2.

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Gischler, Christiaan, Camila Gonzalez Torres, Scarlett Santana, María Jimena Cordoba de la Rosa e Nils Janson. Unlocking Geothermal Power: How the Eastern Caribbean Could Become a Geothermal Powerhouse. Inter-American Development Bank, junho de 2017. http://dx.doi.org/10.18235/0009367.

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This document presents strategy for developing geothermal potential through public-private partnerships (PPPs) in the Eastern Caribbean. The five countries of study are Dominica, Grenada, Saint Kitts and Nevis, Saint Lucia, and Saint Vincent and the Grenadines. The objective of this study is to perform the required analyses to recommend a strategy for developing geothermal energy projects through PPPs in the Eastern Caribbean (the region), considering legal and financial issues.

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Kukushkina, Nataliya. Аdministrative division of Russia. Saint Petersburg. Editado por Nikolay Komedchikov, Alexandr Khropov e Larisa Loginova. Entsiklopediya, abril de 2014. http://dx.doi.org/10.15356/dm2016-05-12-8.

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Novichkova, Tatiana. Political administrative map of Saint Lucia. Editado por Nikolay Komedchikov, Alexandr Khropov e Larisa Loginova. Entsiklopediya, maio de 2014. http://dx.doi.org/10.15356/dm2016-07-26-1.

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Pinet, N., C. Campbell, V. Brake, M. Duchesne, R. Côté e L. Poliquin. Shaded seafloor relief, Saint-Siméon, Quebec. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2011. http://dx.doi.org/10.4095/289291.

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McCann, Micahel P., e Clint J. Springer. Saint Joseph's University Institute for Environmental Stewardship. Office of Scientific and Technical Information (OSTI), junho de 2014. http://dx.doi.org/10.2172/1133036.

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