Готові списки джерел за темами / Holy Gild of St

Добірка наукової літератури з теми "Holy Gild of St"

Автор: Grafiati
Опубліковано: 26 липня 2024
Оновлено: 28 липня 2024

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Статті в журналах з теми "Holy Gild of St"

1

Huber, Stephanie Lebas. "Silver and Sanctified Bookkeeping: St. Eligius and the Smelting of Sin in the Wittenberg Heiligtum." Zeitschrift für Kunstgeschichte 80, no. 3 (December 30, 2017): 329–48. http://dx.doi.org/10.1515/zkg-2017-0017.

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Abstract This article examines Lucas Cranach’s renderings of two non-extant silver gilt reliquaries made in the likeness of St. Eligius from the electoral Heiligtu. in Wittenberg. The significance of Eligius’s dual roles as both a metalworker for the Merovingian kings and as the bishop of Noyon bestowed the prince-electors in Wittenberg, most notably Frederick the Wise, with the ability to cleanse their treasury of all sin associated with indulgences. To explain the prominent place given to Eligius’s image in the collection, the article investigates his connection to French royalty, Holy Roman Emperor Charles IV’s valorization of his cult, the meaning attributed to his image in vernacular legends, and the evolving administrative role of bishops across the Middle Ages.
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Goja, Bojan. "Pietro Sandrioli indorador iz Venecije i drvene oltarne pale u Rabu i Šibeniku." Ars Adriatica, no. 3 (January 1, 2013): 159. http://dx.doi.org/10.15291/ars.467.

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Based on new archival research, the article focuses on previously unknown information about wooden altarpieces in Rab and Šibenik. The documents created by the Rab notary Ivan Božidar Kašić, which are keptin the State Archive at Zadar, contain a contract about the making of a wooden superstructure (palla) for the high altar in the Church of St. Andrew and its original altar painting. The contract bears the date of 19 April 1623 and obliges Piero Sandrioli, an indorador and resident of Zadar, to make an altarpieces according to a set design, fifteen-feet high and nine-and-a-half-feet wide, together with a canvas painting of the Blessed Virgin Mary and paintings depicting the scenes of the Most Holy Rosary. He was required to paint the figure of St. Dominic to the right of the Virgin, the figure of St. Catherine of Siena to her left, and, next to the Virgin’s feet at the bottom of the painting, the scenes on the topic of the Most Holy Rosary. The rest of the altarpieces had to correspond to the aforementioned design in all respects. The whole structure (probably referring to the wooden superstructure and the painting) had to be carved, delivered to the Church of St. Andrew and set up on the altar at the expense of Pietro Sandrioli. Once in Rab, after the delivery of the wooden altarpiece and the painting, Sandrioli was also required to gild the altarpiece. The entire task had to be completed by the following December. As soon as the work was completed, Sandrioli was to be paid the amount of 250 ducats and here it is mentioned that he had already received 360 lire. Apart from the described altar superstructure from Rab, the same mistro Pietro Sandrioli da Venecia indorador is mentioned in connection to the making of the former high altar in the Church of St. Dominic at Šibenik. This document of 13 June 1628 has been preserved in the records of the Šibenik notary Ante Vrančić which are also kept in the State Archive at Zadar. The document states that Lorenzo Corradis, a representative and intermediary on behalf of the confraternity of the Virgin of the Most Holy Rosary from the Church of St. Dominic, paid Pietro Sandrioli, the indorador of Venice, 376 lire which is also confirmed by a receipt issued for the services of carving and painting undertaken in Venice for the wooden high altar of the Virgin of the Most Holy Rosary.As confirmed by Pietro Sandrioli himself, only 180 of those 376 lire had been spent and he owed Lorenzo Corradis the amount of 196 lire. In other words, he owed him the amount which could be somewhat higher or lower than the stated sum but which would correspond to the amount of money that was actually spent. The next step was to see a Venetian notary who was to issue Corradis with a confirmation that the amount of 180 lire was spent to pay for the work of the master craftsman, and this would guarantee that the money was indeed spent. For this purpose, the indorador Pietro Sandrioli, in the company of the aforementioned witnesses, promised and committed to provide a trustworthy and original confirmation issued by a Venetian notary in which these master carvers and painters would state the exact cost of their work while under oath. Then, he would bring or send this confirmation from Venice by the end of the following January. In the event of Sandrioli’s failure to send or bring the confirmation by the end of the following January, he was to be replaced by another master indorador, Zuanne Voicovich, who would be responsible for the payment of the 196 lire in full. Although this document merely regulates some expenditures, it can still be used to establish that the work on the wooden high altar for the Church of St. Dominic at Šibenik was begun before 13 June 1628 when, it seems, it was still ongoing; that the majority of work was done in Venice, and that the indoradori Pietro Sandrioli and Zuanne Voicovich were involved in the production together with numerous unnamed master wood-carvers and painters. It may be concluded that Sandrioli and Voicovich were at that time in Šibenik together, and that they worked on the completion of the altar, decorating it with gilding. Since Pietro Sandrioli was mentioned in the Rab document of 1623 as a resident of Zadar, it can be suggested with a high degree of certainty that he worked for the commissioners who were based in the capital of Dalmatia and its environments. In Venice, the term indoradóri or doradóri denoted those craftsmen who used gold or silver foils to decorate various hand-made objects, most frequently those made of wood. The Indoradóri did not have a guild of their own but formed one of the branches of the confraternity of painters, a member ofwhich, between 1597 and 1610, was a certain Piero de Zen Sandrioli, probably the same master craftsman who worked on the wooden altarpieces at Rab and Šibenik. On the basis of the analysis of archival records and other examples of the production of carved and gilded wooden altars in seventeenth-century Venice and Dalmatia, it is concluded that the making of the wooden altar superstructure from Rab was a task shared by a number of master craftsmen who specialized in the various aspects of carpentry such as the marangoni, tornitori, figuristi, ornatisti and indoradori. Pietro Sandrioli, apart from being responsible for the tasks of an indorador, probably acted as an intermediary of sorts between them and the commissioners. After Pietro Salamone (Hvar, Zadar) and Jacopo Costantini (Trogir), Pietro Sandrioli is the third Venetian indorador to have worked for Dalmatian patrons in the late sixteenth and the early decades of the seventeenth century. Since the indorador Costantini also made the canvas painting of the Virgin and Child with St. Dominic and a donor for the wooden altar in the Dominican church at Trogir, it can be assumed that the indorador Sandrioli may have also been responsible for the painting of the now lost Virgin of the Most Holy Rosary with SS Dominic and Catherine of Siena, which was inset in the wooden altar superstructure of the main altar of the Church of St. Andrew.
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3

McRee, Ben R. "The Mayor and the Saint: Remaking Norwich’s Gild of St. George, 1548–49." Huntington Library Quarterly 79, no. 1 (2016): 1–20. http://dx.doi.org/10.1353/hlq.2016.0005.

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4

Moore, Caroline. "MILTON'S ST. MICHAEL AND HOLY AMBIDEXTERITY." Milton Studies 27 (January 1, 1991): 37–57. http://dx.doi.org/10.2307/44645398.

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Kovalchuk, Natalia. "Sanctity phenomenon of St. Feodosiy Pecherskyi in context of holy persons life." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 170–76. http://dx.doi.org/10.32420/2015.74-75.572.

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In the article of Natalia Kovalchuk «Sanctity phenomenon of St. Feodosiy Pecherskyi in context of holy persons life» the spiritual way of St. Feodosiy Pecherksyi as a search of time, which bring him closer to the sanctity and search of his personal dimension as a holy place are regarded. Through the analysis of food and cloth, which connect St. Feodosiy with world, his life is researched. Spiritual way of St. Feodosiy Pecherskyi brings him closer to the sanctity.
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6

Volokhov, A. V., and O. N. Korotchuk. "International conference "St. Vladimir"." Язык и текст 2, no. 4 (2015): 144–48. http://dx.doi.org/10.17759/langt.2015020413.

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The article provides an overview of which took place in November 2015 in Moscow and Vitebsk International Conference "St. Vladimir: the spiritual foundations of the holy Baptism of Russia to the present day".
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7

Cessario, Romanus. "Holy Teaching, Holy Preaching: Thomas, Thomists, and the Province of St. Joseph." Thomist: A Speculative Quarterly Review 80, no. 4 (2016): 601–22. http://dx.doi.org/10.1353/tho.2016.0041.

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8

Hermawan, Peter. "Kesehakikatan Bapa, Putra, dan Roh Kudus dalam Perspektif St. Athanasius dan Relevansinya dalam Dei Verbum Art. 2-4." Felicitas 3, no. 1 (July 21, 2023): 17–30. http://dx.doi.org/10.57079/feli.v3i1.102.

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The early church believed that Jesus Christ is the resurrected Son of God and the Savior who is inseparably and incomparably united with the Father. However, faith in the Trinity became problematic when Christianity entered the realm of ancient Greek thought. In the 4th century AD, there were heretics called Arianism and semi-Arianism, Pneumatomachoi. The followers of Arianism did not recognize the Son's relationship with God the Father. The Pneumatomachoi, on the other hand, did not believe in the attribution of the Holy Spirit to God the Father and the Son. St. Athanasius, a member of the Council of Nicene I, sought to defend the inerrancy of God the Father, Son, and Holy Spirit from the dangers of the heretics of Arianism and semi- Arianism. St. Athanasius in the face of Arianism asserted that the Son was not created, but born. Thus, God the Father and the Son are one. Then, confronting Semi-Arianism, St. Athanasius said the Holy Spirit is one with the Father and the Son and is not created. The Holy Spirit comes from the Son. Dei Verbum art.2-4 also states that God the Father, Son, and Holy Spirit are one as taught by St. Athansius.
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Fanger, Claire. "The Dynamics of Holy Power as Reflected in Narrative Structure in the Lives of St Martin and St Anthony." Florilegium 9, no. 1 (January 1987): 35–51. http://dx.doi.org/10.3138/flor.9.002.

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Sulpicius Severus, in his Dialogues, makes an emphatic claim for the superiority of St Martin to all the holy men of the East. After a discussion of the wondrous deeds of some unnamed eastern holy men, Sulpicius declares that Martin ’s powers were all the more impressive because he was able to maintain his sanctity despite his contact with the world. Says Sulpicius:
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Louth, Andrew. "St Gregory Palamas and the Holy Mountain." Philotheos 7 (2007): 311–20. http://dx.doi.org/10.5840/philotheos2007724.

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Дисертації з теми "Holy Gild of St"

1

Gerber, Chad Tyler. "St. Augustine's early theology of the Holy Spirit (386-391)." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543681.

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Cooper, Adam G. "The body in St. Maximus the Confessor : holy flesh, wholly deified /." Oxford : Oxford university press, 2005. http://catalogue.bnf.fr/ark:/12148/cb399353882.

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Richardson, Jane Elizabeth. "Feminine imagery of the Holy Spirit in the Hymms of St. Ephrem the Syrian." Thesis, University of Edinburgh, 1991. http://hdl.handle.net/1842/21488.

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Three issues have had the greatest impact on the feminine imagery of the Holy Spirit in the hymns of the theologian Ephrem the Syrian. These are 1) the relations between Ephrem's Church and other contemporary religious groups in fourth-century Edessa, 2) the preference for celibacy in Syriac Christianity, and 3) the linguistic and metaphorical gender of the Holy Spirit. It is concluded that, despite Ephrem's use of feminine, even motherly, images of the Holy Spirit, he never addressed the Spirit as Mother except for polemical purposes. He did this to prevent any syncretism between the cult of Atargatis and Christianity as he knew it. Ephrem's desire to align his church with the Greek-speaking church was also a factor in his choice of address for the Holy Spirit.
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4

Stutz, Teresa Elizabeth. "An embrace of love St. Walburga feast day celebrations and oil rituals /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Russell, Loren. "The Holy Spirit in the early East Syrian baptismal tradition with particular emphasis on the writings of St. Ephrem /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Valkenberg, Wilhelmus Gerhard Bonifatius Maria. ""Did not our heart burn?" : place and function of Holy Scripture in the theology of St. Thomas Aquinas /." Utrecht : Thomas instituut, 1990. http://catalogue.bnf.fr/ark:/12148/cb35534467w.

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Proefschrift--Katholieke theologische universiteit Utrecht, 1990.
Mention parallèle de titre ou de responsabilité : "Brandde ons hart niet?" : plaats en functie van de Heilige Schrift in de theologie van St. Thomas van Aquino.
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Valkenberg, Wilhelmus Gerhard Bonifatius Maria. "Words of the living God : place and function of Holy Scripture in the theology of St. Thomas Aquinas /." Leuven : Peeters, 2000. http://catalogue.bnf.fr/ark:/12148/cb40002853r.

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COELHO, PAULO HENRIQUE DE GOUVEA. "THE STUDY OF THE THEOLOGICAL STATEMENT OF THE DIVINITY OF THE HOLY SPIRIT IN ST ATHANASIUS DIVINITY OF THE HOLY SPIRIT AS A PRINCIPLE OF DIVINE LIFE IN HUMAN LIFE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=28587@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Este trabalho visa analisar a ação do Espírito Santo sobre o ser humano. Agindo no homem todo, corpo e alma, abrangendo as suas duas faculdades, a inteligência e a vontade, o Espírito Santo santifica, ilumina, vivifica, cura, e finalmente diviniza o homem. Para que ele possa realizar estas funções, faz-se mister que o Espírito Santo esteja acima do homem, é preciso que seja divino, ele não pode ser uma criatura, tal como o homem, como imaginavam alguns cristãos. Para tanto, esta pesquisa pretende estudar algumas questões referentes à terceira pessoa da Santíssima Trindade, mais especificamente, às relações do Espírito Santo com o Pai e o Filho e a sua natureza divina. Partindo de um estudo da pneumatologia dos primeiros séculos do cristianismo e, principalmente do século IV, quando ocorreram os grandes debates em torno da divindade do Espírito Santo que culminaram nas decisões do Concilio em 381, quando foi declarada a divindade do Espírito Santo. O fundamento dessa pesquisa são as cartas de Atanásio a Serapião, que analisam diretamente este tema. E uma vez fundamentada a questão da divindade do Espírito Santo, torna-se exequível esta pesquisa.
This work aims to analyze the role played by the Holy Spirit over the human being regard his intelligence and will. His action sanctifies, enlightens, cure, brings life and deifies men and women. His sanctifying action bears his efficiency and reality over the creature as once conceived by former Christians. In order to clearly define the divine nature and role of the Blessed Trinity s Third Person, this work aims to answer some of the questions especially concerned to the relations between the Holy Spirit, the Father and the Son. From the pneumatology study of the first centuries of Christian era, especially the IV century, characterized by the importance of debates which culminated on the decisions taken by the Council of 381 AD stating the divinity of the Holy Spirit. Its documental references are the letters written by Athanasius and Serapion over the subject, which gives basis for divinity of the Holy Spirit and possibility of its present research.
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Warren, Eleanor Margaret. "Community and identity in the shadow of York Minster : the medieval Chapel of St Mary and the Holy Angels." Thesis, University of Leeds, 2013. http://etheses.whiterose.ac.uk/6432/.

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This thesis examines the development of the institutional identity of the Chapel of St Mary and the Holy Angels, York, from the twelfth to the sixteenth centuries. Following its foundation next to York Minster in the late 1170s, the chapel went through a series of reforms and re-foundations. It is these moments of activity and change which enable us to examine how the chapel’s identity was being constructed and conceived. Over the course of its history, the community and its identity developed in response both to the wishes of its founder and its relationship with the cathedral church. This thesis accordingly explores the relationship between the constitutions, administration, personnel and liturgy of the two institutions. The thesis is split into two parts: Part One examines the foundations and constitution of the chapel. Chapter One surveys existing approaches to the chapel and examines the context of the foundation of St Mary and the Holy Angels’ within the cathedral close and some elements of its early purpose and function. Chapter Two explores the development of the chapel’s constitution in the thirteenth century, with a focus upon its administrative figures. Chapter Three considers the challenges to the chapel and its identity from external influences upon its personnel and architectural developments within the cathedral in the fourteenth century. Part Two focuses on the long fifteenth century. Chapter Four is a prosopographical study of the chapel’s canons, demonstrating the cohesion between the communities of the chapel and minster. Chapter Five offers a study of the York Antiphonal, considering its relevance to the York Use and liturgical renewal in the fifteenth century. Chapter Six addresses aspects of the liturgical identity of the chapel using the York Antiphonal. Chapter Seven concludes the history of the chapel and considers the community and dissolution of the chapel in the sixteenth century.
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Rozumna, Yuliia. "The interrelatedness of doctrine and ascetic life : St Basil of Caesarea's proof of the divinity of the Holy Spirit." Thesis, University of Nottingham, 2018. http://eprints.nottingham.ac.uk/51735/.

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This thesis comprises the comprehensive study of St Basil of Caesarea’s theology of the Holy Spirit. It is argued that St Basil believes in the divinity of the Spirit, even though he never calls him ‘God’ or ‘of the same nature’ (homoousion) with the Father and the Son. This silence can be explained by the fact that the nature of the Spirit is such that it cannot be revealed. The Spirit reveals the Son, but stays hidden himself. In the present age we can only judge about the nature of the Spirit from Scripture, his actions in the world, and in the lives of prominent ascetics. In this thesis we demonstrate that St Basil defends the divinity of the Spirit not only from traditional ideas of agency of the Spirit in inspiration of Scripture and in baptism, and not only in sanctification, but also from his role in creating the world, angels and humanity, his role in teaching true doctrines and guiding the Christians, in supporting humans in their ascetic struggles, and in providing knowledge of the Father and the Son. St Basil affirms the divine nature of the Spirit by describing his divine activities in all spheres of human life and in the history of humanity, by asserting his equal honour (homotimia) with the other two Persons and his sharing in communion (koinonia) of the Father and the Son. Moreover, it is argued that for St Basil the ascetic life is grounded in the right doctrines, especially doctrine on the Spirit, and that one can understand the true doctrines only by living an ascetic life, that is, the life in the Spirit. We show that St Basil’s teaching on the divinity of the Spirit is evident in his ascetic works, but also that his dogmatic letters and treatises speak of the ascetic life. Finally, it is demonstrated that the theologian addresses his ascetic ideals to the whole of the Church and not just to monastics. He explains the truth of the doctrine of the Spirit to lay people, clergy, and ascetics. The Spirit is divine and communicates divine life through and in himself.
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Книги з теми "Holy Gild of St"

1

The holy door in St. Peter. Roma: ATS Italia Editrice, 1999.

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2

Begemann, Egbert Haverkamp. Rembrandt: The Holy Family, St Petersburg. Groningen: Gerson Lectures Foundation, 1995.

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3

Preston-Jones, Ann. St Constantines, St Merryn, Cornwall: Ruined chapel and holy well. Truro: Cornwall Archaeological Unit, 2000.

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4

East Yorkshire Family History Society., ed. Leven (St. Faith's and Holy Trinity): Monumental inscriptions. Cottingham: East Yorkshire Family History Society, 1997.

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5

Bennett, Janice. St. Laurence & the holy grail: The story of the holy chalice of Valencia. Littleton, Colo: Libri de Hispania, 2002.

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6

Adams, Harold W. J. Bearer of the Holy Spirit, St. Antony of Egypt. Boston, Mass: St. Paul Editions, 1985.

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7

Noyce, Roger. The complete guide to St Cuthbert's Way: Melrose to Holy Island & Holy Island to Melrose. Wilmslow, Cheshire, England: Sigma Leisure, 1999.

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8

Wolfgang, Ingenhaeff, ed. St. Gertraudi: Die Geschichte eines Unterinnentaler Dorfes. Schwaz: Berenkamp, 1991.

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9

Thomas. Holy teaching: Introducing the Summa theologiae of St. Thomas Aquinas. Grand Rapids, Mich: Brazos, 2005.

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10

Birmingham and Midland Society for Genealogy and Heraldry., ed. Monumental inscriptions Holy Trinity and St. Mary's Church, Dodford, Worcestershire. Birmingham: B.M.S.G.H., 1991.

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Частини книг з теми "Holy Gild of St"

1

Eppig, Peggy L. "Holy Enforcers: St. Cuthbert and St. Hubert as Modern Icons of Conservation." In Conflict, Environment, and Social Complexity, 167–87. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-37503-3_8.

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2

Elsner, Jaś, and Gerhard Wolf. "The Transfigured Mountain: Icons and Transformations of Pilgrimage at the Monastery of St Catherine at Mount Sinai." In Approaching the Holy Mountain, 37–71. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.cursor-eb.3.4891.

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3

Stancioiu, Cristina. "On the Painted Ancestry of Domenikos Theotokopoulos’s Sacred Landscapes of Mount Sinai and the Monastery of St Catherine." In Approaching the Holy Mountain, 537–62. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.cursor-eb.3.4907.

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4

Millen, Lisa. "Hugh of St. Victor and the Gifts of the Holy Spirit." In The Holy Spirit and the Christian Life, 75–91. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375995_5.

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Strand, Daniel. "Absence Makes the Heart Grow: Longing and the Spirit in the Theology of St. Augustine." In The Holy Spirit and the Christian Life, 59–74. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137375995_4.

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Pringle, Denys. "Traditions relating to St James the Great in the accounts of medieval Latin pilgrims to the Holy Land." In Translating the Relics of St James, 123–39. New York: Routledge, 2017. | Series: Compostela: Routledge, 2016. http://dx.doi.org/10.4324/9781315549958-7.

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Giannakopoulou, Elena. "A Canonical Approach to Holy Canon 89 of St. Basil the Great." In The Ecumenical Legacy of the Cappadocians, 117–36. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1007/978-1-137-50269-8_9.

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8

Zimbalist, Barbara. "Imitating the Imagined: Clemence of Barking’s Life of St. Catherine." In Reading Memory and Identity in the Texts of Medieval European Holy Women, 105–34. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137064837_6.

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Schoolman, Edward M. "Engineered Holy Authority and the Tenth-Century Vita of St. Barbatianus of Ravenna." In Lectio, 251–80. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.lectio-eb.5.111088.

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Rioli, Maria Chiara, and Riccardo Castagnetti. "Sound Power: Musical Diplomacy Within the Franciscan Custody in Mandate Jerusalem." In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 79–104. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_5.

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AbstractAlthough often underestimated or barely quoted by historical studies, music plays a crucial role in the cultural agenda of Church institutions and missionary congregations. Among the Catholic actors, the Franciscan Custody of the Holy Land was a central one connecting two of their main goals: evangelisation and education. These two tasks were strictly linked: music was a central element in the liturgies celebrated in the parishes and in the Holy Places and at the same time a pedagogical tool, taught in the schools ruled by the Friars. Music reveals also the complex process of encounter of Palestinian and Western patterns in modern Palestine. In this way the music sung and taught in the St Saviour also contributed to shape the soundscape of Jerusalem. The chapter discusses various sources related to Augustine Lama, at that time the director of the schola cantorum of St Saviour.
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Тези доповідей конференцій з теми "Holy Gild of St"

1

Patti, Daniela. "HOLY LANDSCAPE AND SACRED PLACES ON GARGANO (APULIA). ST. NICHOLAS HERMITAGE." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s07.020.

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2

Motornaya, Svetlana. "SCHOOL OF SERGIUS OF RADONEZH AS A PROMOTE OF HOLY RUS' SCHOOL." In Themed collection of papers from Foreign international scientific conference «Joint innovation - joint development». Part 1. by HNRI «National development» in cooperation with PS of UA. October 2023. - Harbin (China). Crossref, 2024. http://dx.doi.org/10.37539/231024.2023.36.69.079.

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The influence of the Greek Orthodox tradition on the formation of the worldview of the followers of St. Sergius of Radonezh is considered. The conclusion is made about the continuity of the method of hesychasm for the formation of consciousness of inhabitants of Orthodox Rus. The psychological mechanism and conditions for personal improvement in the School of St. Sergius of Radonezh are highlighted.
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Rašković, Ana. "SLUŽBA SVETOM KRALjU STEFANU MILUTINU U RUSKIM BOGOSLUŽBENIM RUKOPISIMA XVI–XIX VEKA." 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/10.46793/6008-065-5.319r.

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The cult of the Serbian Holy king Stephan Milutin existed in the Russian Orthodox Church from the second half of 16th to the beginning of the 19th century. This is evidenced by 12 liturgical manuscripts (Festal Menaions and various types of Sticherarions) from the most significant Russian monasteries – The Holy Trinity St. Sergius Monastery, Kirillo-Beloyersky Monastery and Moscow, in which the Holy king is mentioned under the date of October the 30th. Nine of the manuscripts (two menaions and seven sticherarions with Russian neumatic notation) preserved the Service to the Holy king Milutin by Danilo Bansky or its parts (usually sticheras prosomoions). The analysis of the texts showed that the hymongraphic composition and textual content in the Russian manuscripts did not change significantly in comparing to the Serbian transcripts. The Serbian transcript of the Service to the Holy king reached the Moscow Metropolitanate in 1550 and became a protograph from which the Russian transcripts were made. However, the spread of the cult of the Holy King Milutin and the multiplication of the transcripts of Service in his honor in Russia was stopped by the reform of Patriarch Nikon in the middle of the 17th century when, due to revision of the calendar and reduction of holidays, many books were destroyed and cults were abolished. For that reason, the Service to the Holy king Milutin did not enter the Russian written and old printed Menaions for October, just as the mention of the Holy king did not find a place in the calendar of the printed editions of the Jerusalem Typikon. In post-Nikon epoch, the cult of the Holy king Milutin continued to live in the old believer’s communities, where the hymnography in his honor was preserved in musical manuscripts until the beginning of the 19th century. The entire historical development of the cult of the Serbian Holy king Stephan Milutin in Russian Church shows how important topic he was not only in Russian liturgical literature, but also in church-singing art.
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Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)." 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/10.46793/6008-065-5.797m.

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The review analyzes the travelogues of Vladan Djordjević, Travel Traces by Vladan Djordjevic (Book One, Belgrade, 1865), Mita Rakić, From New Ser- bia (1881), Metropolitan Mihailo Jovanović, Christian Shrines in the East (1886), Dragomir Brzak, From Avala to Bosphorus (1895), Branislav Nušić, Kosovo - description of the country and the people (1902-03), Grigorij Božović, Lines and cuts (1928), Wonderful angles (1930), as well as Stanislav Krakov, Through southern Serbia (1926). Special attention is paid to the artistic display of the endowments of the Holy King Milutin (such as the monasteries Gračanica and Banjska, St. George in Old Nagoričanin, but also small churches dedicated to Joachim and Anna in the Studenica monastery complex, as well as the monastery Prohor Pčinjski when restored by King Milutin, and among the monastery of the Holy Archangels in Jerusalem near the Church of the Holy Sepulcher is also en- dowed). Milutin's famous endowment of the Mother of God Ljeviska in Prizren at that time was turned into a mosque and therefore is not described in detail in the travelogues. The saintly cult of King Milutin and his grave site in the church of the "Holy King" in Sofia, which was built in 1865, etc., were also pointed out.
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Grigorova, Totka. "THE THEME OF CYRIL AND METHODIUS IN THE WALL-PAINTINGS AT THE ARAPOVO MONASTERY." 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/10.59076/2815-3855.2023.33.22.

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The following paper is an attempt at a complete analysis of the theme of Cyril and Methodius in the iconography at the Arapovo Monastery. In 1864 in the cella of the “St. Nedeliya” church, ten paintings, depicting the work of the Slavic teachers, were painted. They have been examined numerous times over the years, but different publications offer different interpretations of depiction for each of the scenes. The paper presents the current condition, as well as content, of said depictions. An attempt has been made to provide a background for the scenes depicted, based on available texts from the 19th century. One of the paintings depicts St. Cyril as the one who converted the Bulgarian ruler to Christianity, which contradicts the legend of Methodius, that was popular during the Bulgarian National Revival. The depiction of St. Cyril in this role could be based on “The Legend of Thessalonica” (better known in Bulgarian as “Solun”), “The Dormition of Cyril” and “The Czech Legend”, which were available in publications dating from the early 19th century. The examples lead to the conclusion that the switch of roles in the conversion scene was an intentional choice, representing the patriotic understandings of young painter Georgi Danchov regarding the fight for an independent church which was occurring during that decade. A thematically identical scene, which depicts St. Methodius in the role of baptizer, was painted in the monastery’s holy spring. The paper also provides an image with initials present, according to which, the painting was done in 1870 by Aleksi Atanasov. It depicts the Thessalonica Brothers as they are compiling the alphabet, surrounded by their pupils. There are nine people present, as opposed to the usual seven, usually referred to as the “Seven Saints”. A brochure, put out in 1857 by the bishop Polycarp, provides an explanation for that number. In publications from 1988 and 2008, there are mentions of painted figures, identified as St. Cyril and St. Methodius. These depictions serve as basis for two hypotheses for identifying them that the paper explores. The more likely of the two is the one that connects these depictions to St. Cyril and St. Athanasius of Alexandria. The monastery’s katholikon features depictions of St. Cyril and St. Methodius at the southern entrance, as well as two icons, signed by Georgi Danchov in 1866 and Nikola Danchov in 1871.
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Varlaki, Peter, and Peter Baranyi. "Synchronistic historical background for Jung-Pauli's modelling of psyche and nature concerning the aquarius myth part I: The aquarius mythologem in the “St. John — St. Andrew” enamel picture of the Holy Crown of Hungary." In 2016 7th IEEE International Conference on Cognitive Infocommunications (CogInfoCom). IEEE, 2016. http://dx.doi.org/10.1109/coginfocom.2016.7804589.

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Naumow, Aleksander. "SAINTS METHODIUS AND CYRIL IN THE HYMNOGRAPHY OF THE ORTHODOX CHURCH OF THE CZECH LANDS AND 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/10.59076/2815-3855.2023.33.05.

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Orthodoxy in the Czech and Moravian territories in the New Age was initially present thanks to the Russian embassy and Russian visitors to the various Czech resorts, but it was also associated with the intensification of the Cyril and Methodius cult in Western and Eastern Europe (1848, 1863, 1869, 1880-1881, 1885), the development of Slavic philology and the pro-Russian Slavophile sentiments among the intelligentsia. In Slovakia, the situation was different - the Eastern rite was spread in the Uniate structures, with the nascent pursuit of Orthodoxy, especially among the Carpathian Ruthenians. The leading idea of the emergence of Orthodox philological sentiments and movements was the Cyril and Methodius idea and its traces in Moravia, Bohemia, Slovakia and Transcarpathian Ruthenia. The very founding of the Orthodox Church in the country is the work of the Serbian Patriarch Dimitrije (Pavlović). At the head of this Church stands Fr. Matěj Pavlík (1879-1942), ordained by the Serbian Patriarch in 1921. Bishop Gorazd II is preparing an epoch-making liturgical collection: Lidový sborník modliteb a bohoslužebných zpĕvů Pravoslavné Církve (1934, 2nd ed. 1951), including all possible futures of the Cyril and Methodius tradition. He chose July 5 for the main celebration of Cyril and Methodius, which continues on July 6 with the liturgical memory of St. John Hus, also a national holiday of the Republic. The solemn service mentions the Holy Brothers, their disciples and ideological followers several times. A great event reviving the Cyril and Methodius theme in a new geopolitical situation in the 90s of the last century is related to the proclamation of Prince Rostislav of Moravia as a saint with the date of remembrance October 28. The Episcopal Council decided on this in December 1992, and the celebrations took place in October 1994. The liturgical texts dedicated to him in many places speak of the Holy Brothers. Since 2015, the cult of St. Lyudmila, giving it the features of a nationwide cult. The events obscured the liturgical cult practised for centuries in the Orthodox Church, but it is also trying to join this program.
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Simeunovic, Goran, and Tomas Vyhlidal. "Numerical Modeling of the Moisture Transfer Through Wooden Desk and Hygro-Mechanical Coupling by Linking ANSYS and MATLAB Software." In ASME 2014 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/imece2014-39492.

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Presented research is a continuation of the our previous work [1], where numerical modelling tools are applied to study relation between the moisture distribution and related stress and strain in painted wooden desks. In this paper, the very simply linear model for modelling of the stress in the wood is substituted by more complex model. Used stress model is based on St. Venant – Kirchhoff-material and stress/strain relation in the form of Hooke’s law for small strains presented in [2]. Furthermore, the previous 3D CFD model of the Chapel of the Holy Cross at Karlstejn Castle is completed by added the influence of the visitors on the indoor climate. Same as in the previous above cited work, the temperature and relative humidity distribution in the chapel is obtained by FLUENT 3D CFD model of the chapel and these results are post-processed and used as boundary condition for the calculation part, which is performed in the MATLAB. This problem is being investigated as one of the tasks of the European project Climate for Culture (http://www.climateforculture.eu/).
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Hristova-Shomova, Iskra. "Двата превода на Словото за Въведение Богородично от Герман Константинополски (BHG 1103) / Two Translations of the Homily for the Presentation of the Holy Virgin Mary by German of Constantinople (BHG 1103)". У Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.16.

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The Homily for the Presentation of the Blessed Virgin Mary in the Temple by German of Constantinople (BHG 1103) with the incipit Θυμηδίας μὲν πᾶσα θειοτάτη πανήγυρις has an early Old Bulgarian translation, saved in Panegyrikoi of old recension. The translation is not complete, some parts of the Greek text were omitted. This translation has an East Slavic redaction, which contains changes of the text, sometimes significant, but the omitted parts of the text have not been added. The same homily has a Middle Bulgarian translation of the full text. The paper contains a comparison between the Old Bulgarian translation (on the base of manuscript Zographensis no. 94), its East Slavic redaction (on the base of manuscript kept in the Trinity Lavra of St. Sergius, no. 669) and the Middle Bulgarian translation (on the base of the Panegyricon of Mardarius of Rila, kept in the Rila Monastery, no. 4/5). Both translations are skillful, made by experienced translators who were fluent in Greek and had rich vocabularies, although they have made some mistakes.
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Николов, Александър. "Св. Седмочисленици и формирането на българската „протонационална“ идентичност". У Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.03.

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THE SEVEN APOSTLES OF THE SLAVS AND THE FORMATION OF THE BULGARIAN “PROTO-NATIONAL” IDENTITY (Summary) Some historians assume that the emergence of national identities in Europe is a result of social changes occurring in the Early Modern era, while others claim that this process was set in motion already in the Later Middle Ages. Similar disputes on the beginnings of the modern Bulgarian nation are also present in historiographic works. The Slavo-Bulgarian History of Paisiy Hilendarski is usually presented as the first clear sign of the emerging Bulgarian nation. The aim of this article is to confirm a proto-national stage in the development of the Bulgarian medieval ethnic community, which was instrumental for the survival and continuation of the Bulgarians as a separate ethnie and, despite the interruptions in the independent existence of the Bulgarian state and church, led to the transformation of this ethnie into a modern nation. The development of the Bulgarian medieval state, founded in 681 (widely accept¬ed date), lacks continuity. It has been interrupted in 1018 by the Byzantine conquest, which provoked deep social, economic and cultural changes and was followed by ethnic changes too. However, former Bulgarian lands, especially the core area around the last capital of the First Bulgarian Empire, Ohrid, retained certain level of ecclesiastical and economic autonomy. In the diocese of the Ohrid Bishopric began to emerge a “proto-national” pantheon, centered around the figures of St Clement of Ohrid and St John of Rila, and promoted by Byzantine prelates like Theophylactus of Ohrid and George Skylitses. The Bulgarians were regarded as a separate ethnie (according to the theory of Anthony Smith) within the limits of the Byzantine Empire, identified by their traditions, culture, language, and by their own patrons and spiritual teachers, who formed their “proto-national” pantheon. This tendency was successfully continued after the restoration of the Bulgarian state in 1185 (again a widely accepted date). The Second Bulgarian Empire had a multieth¬nic composition, including not only Slavic-speaking Bulgarians, but also Pecheneg and Cuman migrants, Vlah population, etc. All these groups, engaged very often in the gov¬ernment of the re-established empire, were centered around the political and state ideol¬ogy of the Bulgarian ‘proto-nationalism”. In the newly formed “pantheon” of national saints were included as “Bulgarians” also people with non-Bulgarian or at least disputed ethnic origin. In their Vitae, written after the liberation from the Byzantines, the question about their ethnic origin was of growing importance. Special place was given to the holy brothers Cyril and Methodius, (whose Bulgarian origin and direct links with Bulgaria are at least obscure) and five of their most prominent disciples. They were venerated as Bulgarian saints and became important part of the “proto-national” ideology of the Sec-ond Bulgarian Empire. This attitude has been transferred successfully into the national ideology of the modern Bulgarian nation. Later, in the 16th century, this group of saints was stylized as the Seven Apostles of the Slavs and acquired popularity even among the Greek-speaking clergy. Consequently, Cyril and Methodius, who were representatives of the universalistic Christian culture of the Second Rome entrusted with the task to enlighten the Slavonic peoples and to introduce them to the Holy Scriptures, together with their most prominent disciples, became emblematic figures, actively engaged in the formation of one of the Slavonic “proto-nations” during the Late Middle Ages.
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