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Готові списки джерел за темами / Joseph of the Sacred Heart / Статті в журналах

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Статті в журналах з теми "Joseph of the Sacred Heart"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 29 липня 2024

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1

Palazón Mayoral, María Rosa. "Corazón de la oscuridad." Interpretatio. Revista de Hermenéutica, no. 6-1 (March 9, 2021): 177–88. http://dx.doi.org/10.19130/iifl.it.2021.6.1.24871.

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“Corazón de la oscuridad” [Heart of Darkness] takes up a title by Joseph Conrad; here darkness equals evil. It admits the polysemy of the word evil, which bounces back on its opposite good. In ancient philosophy, God was the Highest good, Christian religion left an imprint of this faith even in individuals who do not consider themselves religious. Even if we are not aware of it, many of the imprints that we carry inside ourselves (in the other self) move the affects. We must discover the manifested motive; then we discover the twinning character of the sacred, explicit in the patron saint festivities. Ancient rituals, however terrible we may judge them, lead to sociability as a symbol, and can become a manifestation of good and justice.

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2

Neven, Ann, and Patricia Thompson. "The educational mission of the Sisters of Saint Joseph of the Sacred Heart in Aotearoa New Zealand: 1880s to 2010." International Studies in Catholic Education 3, no. 2 (October 2011): 170–83. http://dx.doi.org/10.1080/19422539.2011.603604.

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3

Green, Steven J. "Collapsing Authority and ‘Arachnean’ Gods in Ovid's Baucis and Philemon (Met. 8.611-724)." Ramus 32, no. 1 (2003): 39–56. http://dx.doi.org/10.1017/s0048671x00001284.

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Among the many delightful stories woven into Ovid's Metamorphoses, the tale of Baucis and Philemon in Book 8—not found before Ovid—has long proven a favourite with many readers. Narrated by the elderly Lelex, the story goes that Jupiter and Mercury are wandering on earth from door to door in need of shelter; they are received by a pious old couple, Baucis and Philemon, who entertain them with their utmost hospitality; the gods later reveal themselves, punish the inhospitable neighbourhood and reward the pious couple with everlasting life by turning them into sacred trees. This popular story has been the subject of at least two lighthearted operas, by Joseph Haydn (18th century) and Charles-François Gounod (19th century); both Rubens (c.1620) and Rembrandt (1658) have depicted scenes from the story on canvas; elegant poetic translations have been written by John Dryden (1693) and Jonathan Swift (1709). It is not difficult to understand why this story has provided particular enjoyment for the reader. In a poem which too often presents the gods as indifferent to justice and indulgent in their basest desires, here is a story which celebrates the proper relationship between divine and mortal, and pulls on moral, almost Christian heart-strings. Many might agree with G. Karl Galinsky's observation that the story has the effect of ‘radiating so obviously the sort of kindly warmth which some of Ovid's readers would like to find in more of [Ovid's] myths and, one suspects, in their daily lives.’

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4

Pevec Rozman, Mateja, and Tadej Strehovec. "The Question of Beauty and the Aesthetic Value of the Image of the Mother of God in Pastoral Care and Catechesis." Religions 15, no. 1 (January 12, 2024): 101. http://dx.doi.org/10.3390/rel15010101.

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Ancient philosophers attached great importance to the ideals of unity, truth, goodness, and beauty as the path to the greatest good. Beauty expressed through works of art can open the eyes of the mind and heart and direct the human spirit to transcendence. The beauty of art awakens inner emotionality, evokes elation in silence, and leads to “coming out of oneself”. The concept of beauty is inextricably linked to Catholic theology and preaching. Beautiful sacred images were a source of theological messages, intercession, and entry into the transcendental world. Medieval Gothic cathedrals had images on the walls as a basic tool of catechesis. Even in today’s teaching of young people, images play a crucial role. The world of symbols enables Christians to connect everyday life experiences with theological messages. The image of the Virgin Mary is the best example of recognizing personal life situations, with the story of a mother who loved her child, accepted the suffering and death of her own son, and together with St. Joseph formed a holy family, which is the image of an imperfect family in which each person recognizes himself. All these aspects of the life of the Virgin Mary could form the basic concepts of the Christian understanding of beauty. In modern thought, the concept of beauty is understood quite narrowly (we are talking about narrowing the meaning of the concept of beauty). In the first part of this paper, we focus on the philosophical concept of beauty with a brief historical overview, then we point out the difference between transcendental beauty and aesthetic beauty. Beauty appeals to the human being and opens the heart to the transcendent, to God, who is the source and fullness of beauty, beauty itself. The originality of the article is in its presentation of the understanding of the Christian concept of beauty through the figure and image of Mary, the Mother of God. The experience of the beauty of Mary and Mary’s life story enables the believer to have a different perspective on the perception of his own life and thereby opens him to the transcendent, to a personal relationship with God, who is eternal Beauty.

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5

DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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6

DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (March 3, 2012): 102–3. http://dx.doi.org/10.1111/j.1467-9736.2012.00798.x.

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7

Shelleda, Leah. "Behind the Sacred Heart." Psychological Perspectives 53, no. 1 (February 26, 2010): 122–23. http://dx.doi.org/10.1080/00332920903306692.

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8

Parry, Keith. "Joseph Smith and the Clash of Sacred Cultures." Dialogue: A Journal of Mormon Thought 18, no. 4 (December 1, 1985): 65–80. http://dx.doi.org/10.2307/45225401.

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9

Maddox, Marjorie. "The Sacred Heart of Jesus." Christianity & Literature 46, no. 1 (December 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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10

Meyer, Birgit. "The Sacred Heart of Jesus." Material Religion 13, no. 2 (April 3, 2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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11

Hanus, Deborah. "The Sacred Heart of Matter." Theology Today 57, no. 1 (April 2000): 105. http://dx.doi.org/10.1177/004057360005700112.

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12

Egginton, William. "The Sacred Heart of Dissent." CR: The New Centennial Review 2, no. 3 (2002): 109–38. http://dx.doi.org/10.1353/ncr.2002.0046.

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13

Hallock, Geoffrey G. "The Sacred Heart Bilobed Flap." Plastic and Reconstructive Surgery 136, no. 2 (August 2015): 286e—288e. http://dx.doi.org/10.1097/prs.0000000000001458.

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14

MacMichael, Brian W. "Sacred Treasure: Understanding Catholic Liturgical Music by Joseph P. Swain." Antiphon: A Journal for Liturgical Renewal 17, no. 2 (2013): 195–98. http://dx.doi.org/10.1353/atp.2013.0016.

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15

Altic, Mirela. "Sacred Landscapes of Greater Syria: Joseph Besson’s 1660 Jesuit Perspective." Journal of Jesuit Studies 11, no. 2 (April 23, 2024): 226–47. http://dx.doi.org/10.1163/22141332-11020003.

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Abstract Joseph Besson’s 1660 account of Jesuit missions in Syria offers a rare glimpse into the region’s cultural landscape from the perspective of French Jesuits living among diverse communities of Jews, Christians (Greek-Orthodox and Catholic), and Muslims. Drawing on unpublished Jesuit relations from 1625 to 1659 and an unsigned map of Syria, this article explores Besson’s portrayal of Greater Syria, a region encompassing modern-day Syria, Lebanon, Israel, Palestine, and western Jordan, within the Ottoman empire. A detailed analysis reveals that the map is likely an original Jesuit creation, highlighting how Jesuit spirituality influenced their interpretation of physical spaces. Furthermore, the study illuminates the Jesuits’ role in shaping European views of the Orient and the Holy Land, contributing to the early development of Orientalism.

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16

Ulrickson, Maria Cecilia. "The Sacred Heart of Early Haiti." Catholic Historical Review 106, no. 4 (2020): 595–624. http://dx.doi.org/10.1353/cat.2020.0057.

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17

Höpfl, Heather. "Sacred Heart: a comment on the heart of management." Culture and Organization 14, no. 3 (September 2008): 225–40. http://dx.doi.org/10.1080/14759550802270650.

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18

Pinto, Luis, Pius Bumi Kellen, and Augusto Soares. "The Effect of Leadership Style and Work Environment on Employee Performance at Sacred Heart of Jesus, Becora, Dili, Timor-Leste: The Mediating Role of Work Motivation." Journal of Digitainability, Realism & Mastery (DREAM) 2, no. 12 (December 3, 2023): 37–59. http://dx.doi.org/10.56982/dream.v2i12.167.

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This research aims to determine the influence of leadership style and work environment on employee performance with the mediation of teacher and employee work motivation at Sagrado Coração de Jesus/Sacred Heart of Jesus, Becora, Dili, Timor Leste. In this study, the research method used is quantitative research. The population obtained is 130 people with an incidental sample, allowing the researcher to find a sample of 110 teachers and employees. The data used in this research are primary data, collected through the distribution of questionnaires. The data analysis technique is quantitative data analysis using statistical methods. The statistical method used is Partial Least Square (PLS). The research results show that the leadership style variable has a significantly positive effect on the performance of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus. The leadership style variable also has a significantly positive effect on the motivation of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus. The work environment variable has a positive but not significant effect on the performance of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus. The work environment variable has a significantly positive effect on the motivation of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus. The work motivation variable has a significantly positive effect on the performance of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus. The leadership style variable, through work motivation as a mediating variable, has a not significantly positive effect on the performance of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus. The work environment variable, through work motivation as a mediating variable, has a significantly positive effect on the performance of teachers and employees at Sagrado Coração de Jesus/Sacred Heart of Jesus.

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19

Mocydlarz, Włodzimierz. "Wkład kapłanów zakonnych w kształtowanie się liturgicznego kultu Serca Jezusa." Ruch Biblijny i Liturgiczny 63, no. 3 (September 30, 2010): 213. http://dx.doi.org/10.21906/rbl.173.

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Contribution by many religious priests (Benedictines, Cistercians, Dominicans, Franciscans and Jesuits) to the devotion of Sacred Heart has improved its theological roots. The article lists priests who conducted the study of Biblical and patristic sources of the cult of Sacred Heart. Their prayer, meditation and contemplation deepened the truth of the Gospel and Tradition. The worship of Sacred Heart is rooted in the Word of God and in it’s Patristic interpretation, but it’s theological development and the intervention of God through Marguerite Marie Alacoque brought to the approval of the cult by the Church.

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20

Morgan, David. "The Visual Piety of the Sacred Heart." Material Religion 13, no. 2 (April 3, 2017): 233–36. http://dx.doi.org/10.1080/17432200.2017.1302127.

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21

Collins, William P. "Sacred Mythology and the Bahá’í Faith." Journal of Baha’i Studies 2, no. 4 (1990): 1–15. http://dx.doi.org/10.31581/jbs-2.4.1(1990).

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Myths are metaphors that convey truth about the indescribable through powerful images and experiences. The mythological models synthesized by Joseph Campbell, such as the monomyth with its attendant metaphysical. cosmological, sociological, and psychological purposes, underscore the fundamental unity of human spiritual experience. The Bahá’í Faith employs three significant spiritual verities to fulfil the purposes of myth and to open for all Bahá’í the full depth and range of the world’s mythologies: The unknowable nature of the Ultimate Mystery; the relativity of religious/mythological truth; and the necessity of science and investigation of reality. The Bahá’í Faith also possesses a sacred drama—history as myth—from which the Bahá’í community takes its signposts for individual and collective development. All of these aspects of Bahá’í mythology are the basis for a coherent mythological landscape through which each human being must travel. The mythological universe created by Bahá’u’lláh frees the soul to experience and understand all mythologies, to explore and be awed by the physical universe understood by science and reason, and to undertake the universal adventure through which all may become fully human.

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22

Fitzgerald, Michael. "New Light on Black Elk and The Sacred Pipe." American Indian Culture and Research Journal 41, no. 4 (July 1, 2017): 71–91. http://dx.doi.org/10.17953/aicrj.41.4.fitzgerald.

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This article provides new information that will oblige scholars to reassess the legacy of Black Elk (1863–1950), including excerpts from recently discovered unpublished letters written by Joseph Epes Brown while he was living with the Lakota holy man (1947–49). The author provides insights into Brown's personal philosophy and a clearer context for the editorial role he played in recording The Sacred Pipe: Black Elk's Account of the Seven Rites of the Oglala Sioux. Brown's letters also help to illuminate Black Elk's role in attempting to restore the sacred “religion of the Pipe” among the Sioux and to clarify controversies that include Black Elk's dual participation in Catholicism.

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23

Watts, Cedric T. "Heart of Darkness by Joseph Conrad." Conradiana 51, no. 1-2 (March 2019): 123–28. http://dx.doi.org/10.1353/cnd.2019.0009.

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24

Rolph, Daniel N. "Prophets, Kings, and Swords: The Sword of Laban and Its Possible Pre-Laban Origin." Journal of Book of Mormon Studies (1992-2007) 2, no. 1 (April 1, 1993): 73–79. http://dx.doi.org/10.2307/44758638.

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Abstract The sword of Laban plays a prominent role in the Book of Mormon narrative as a Nephite national treasure. Scholarly analysis of this regal heirloom has primarily concentrated upon its physical construction in relation to ancient Near Eastern metallurgical technology. However, when examined within the cultural milieu of the ancient world, along with data from Church history, the scriptures, and Jewish tradition, the sword of Laban takes on new significance. Though the Book of Mormon reveals that the sword of Laban served as an ancestral and hereditary sword of the ancient Nephite prophets, evidence suggests that the weapon may have been the birthright sword of biblical tradition, a sacred heirloom that may have been wielded by the patriarchs up until the time of Joseph of Egypt. Laban, being a descendant of Joseph, inherited the birthright sword and the plates of brass, both treasures eventually coming into the possession of Nephi, who was both a prophet and a descendant of Joseph, as was Joseph Smith, Jr.

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25

Baguley, Margaret, Martin Kerby, Alison Bedford, and Mia O'Brien. "Australian children’s picture books, the Frontier Wars, and Joseph Campbell’s hero with a thousand faces." Historical Encounters: A journal of historical consciousness, historical cultures, and history education 10, no. 2 (December 21, 2023): 73–83. http://dx.doi.org/10.52289/hej10.207.

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Frank Uhr and Debra O’Halloran’s Multuggerah and the Sacred Mountain (2019) is one of the few children’s picture books that explore the Australian Frontier Wars. In terms of message, the author and illustrator subsume First Nations’ resistance into the nation’s broader celebration of its participation in foreign wars. In terms of medium, they use the overwhelmingly conservative genre of picture books to deradicalise a potentially controversial topic, one that they frame using Joseph Campbell’s conception of the monomyth. Campbell’s development of the monomyth, widely referred to by his major work The hero with a thousand faces (1949/2008) was drawn from his sustained academic study of comparative mythology. He found a similar pattern emerging in a multitude of story forms, fairy tales, songs, and sonnets, and within sacred writings, dreamings, and monologue accounts. The canonical narrative arc of the hero’s journey has three core elements. It begins as the hero receives a ‘call to adventure’ and leaves the ordinary world (Separation or Departure). He or she enters an extraordinary world that requires engagement in a range of trials and challenges (Initiation), before returning home to the ordinary world, irreversibly transfigured (Return). Multuggerah and the Sacred Mountain is framed by this trajectory, thereby ensuring a familiarity that belies the reader’s lack of knowledge as to its origin. The author and illustrator thereby avoid too overt a challenge to the ideological and genre-based expectations of their readers.

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26

Assunção, Rudy Albino de, Filipe Gonçalves Macêdo, and Rodrigo Rêmulo Leite Pereira. "A VOZ DA CRIAÇÃO: OS INSTRUMENTOS MUSICAIS COMO EXPRESSÃO DA LITURGIA CÓSMICA EM JOSEPH RATZINGER/BENTO XVI." Coletânea 20, no. 39 (June 20, 2021): 235–58. http://dx.doi.org/10.31607/coletanea-v20i39-2021-12.

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Joseph Ratzinger developed a liturgical theology that encompasses the historical dimension of worship, its rootedness in salvation history, and, of course, its eschatological dimension. But he did not fail to show that Christian liturgy encompasses matter and corporeality. In this article, therefore, an approach to Ratzinger’s theology of sacred music is sought to highlight the cosmic character of the liturgical celebration, exemplified by the use of instruments in it. That is, the various musical instruments – especially the organ – represent and exemplify how sacred music is connected to the logic of the Incarnation – to the fact that the Logos became incarnate and, in the resurrection, assumed and transformed matter – and, with nature, they participate in the praise that the whole Church intones in its celebrations.

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27

Zalewski, Cezary. "A Tragic Venus. Idolatry, Desire and Suffering in “The Planter of Malata” by Joseph Conrad." Yearbook of Conrad Studies 14 (2021): 109–22. http://dx.doi.org/10.4467/20843941yc.19.006.13232.

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The article is devoted to the analysis of the modern experience of love, to which the entire narrative of the Planter of Malata has been devoted. The modern approach to the subject will be understood here as the penetration of the sacred sphere into the domain of the profane. Thanks to this mechanism, it becomes possible to create the expression of an indirect, confused, quasi-sacred experience. Conrad’s protagonist thus sees a woman in terms of “sanctity,” which will be interpreted in terms of “modern idolatry” (J.-L. Marion), eliminating any distance between the worshiper and the object of worship. The main scope of the analyses will concern the consequences that result from the starting point established in this way. Conrad’s text confirms the assumption that “pain is a sign and a means of contact with the divine” (D. Morris), but at the same time indicates many levels at which this process takes place.

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28

Sianturi, Ian Jovi, Antonius Denny Firmanto, and Nanik Wijiyati Aluwesia. "SEMANGAT AGGIORNAMENTO DAN MISI DALAM DEVOSI HATI KUDUS YESUS MENURUT ARNOLDUS JANSSEN." JPAK: Jurnal Pendidikan Agama Katolik 22, no. 2 (May 21, 2022): 251–68. http://dx.doi.org/10.34150/jpak.v22i2.379.

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The Devotion to the Sacred Heart of Jesus is a spiritual treasure of the Church that can help the growth of people's faith and for the implementation of the work of proclaiming the Gospel for all nations. Arnold Janssen who has an extraordinary missionary spirit introduced the devotion of the Sacred Heart of Jesus to the world. His devotion is not just an adoption from his predecessors but also carries a distinctive spirit, missionary spirit, and openness. In the spirit of the Second Vatican Council, it is called an aggiornamento. This article aims to explore the spirit of renewal and the spirit of missionary work. The method used by the author in this search is a literature study. Through this analysis, the writer finds that the spirit of “aggiornamento” is also present in the devotion of the Sacred Heart according to Arnold Janssen. The contribution from the spirit of spiritual life and motivation introduced by Arnold through the devotion to the Sacred Heart of Jesus is very useful for the preaching and pastoral work of the Church. This devotion introduced by Arnold can also be one of the relevant means of preaching and pastoral of the Church.

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29

Poleszak, Leszek. "Wymiar misyjny formacji w Wyższym Seminarium Misyjnym Księży Sercanów w Stadnikach." Sympozjum 27, no. 1 (44) (2023): 139–59. http://dx.doi.org/10.4467/25443283sym.23.009.18470.

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Formacja do prezbiteratu w Wyższym Seminarium Misyjnym Księży Sercanów w Stadnikach uwzględnia istotny element formacji charyzmatycznej i pastoralnej, jakim jest formacja do misji. Jest to konsekwencją charyzmatu Zgromadzenia Księży Najświętszego Serca Jezusowego, który zaangażowanie w misje traktuje jako jeden z ważnych wymiarów pracy apostolskiej i formę głoszenia miłości Najświętszego Serca Jezusowego. Celem artykułu jest przedstawienie różnorodnych wymiarów formacji misyjnej kandydatów do kapłaństwa, a także ukazanie jej owoców. The missionary dimension of formation at the Major Mission Seminary of the Priests of the Sacred Heart in Stadniki: Formation for the priesthood at the Major Mission Seminary of the Priests of the Sacred Heart in Stadniki includes a main element of charismatic and pastoral formation, which is formation for missions. This is a consequence of the charism of the Congregation of the Priests of the Sacred Heart of Jesus, which treats involvement in missions as one of the important dimensions of apostolic work and a form of proclaiming the love of the Sacred Heart of Jesus. The aim of the article is to present various dimensions of the missionary formation of candidates for priesthood, as well as to show its fruits.

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30

Napolitano, Valentina. "The Sacred Heart and the Religious in Movement." Material Religion 13, no. 2 (April 3, 2017): 237–39. http://dx.doi.org/10.1080/17432200.2017.1302128.

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31

Elfman, Lois. "Sacred Heart Establishes Programs to Reenvision Urban Education." Women in Higher Education 29, no. 2 (January 28, 2020): 9–15. http://dx.doi.org/10.1002/whe.20810.

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32

Ziółkowska-Kurczuk, Natasza. "Fortunata – współczesna przypowieść." Humaniora. Czasopismo Internetowe 40, no. 4 (December 30, 2022): 107–20. http://dx.doi.org/10.14746/h.2022.4.5.

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The article analyzes the Fortunata movie (directed by P. Banasiak) in the context of religious cinema and the parabola genre. The heroine undergoes an internal transformation and approaches from the profane sphere to sacred. Her story has a metaphorical and parabolic meaning. The compactness analysis was used as the basic research method. The narrative structure of the movie was juxtaposed with the script of Joseph Cappell.

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33

Pattwell, Niamh. "Sacred Text – Sacred Space: Architectural, Spiritual and Literary Convergences in England and Wales (ed. by Joseph Sterrett and Peter Thomas)." Mediaeval Journal 4, no. 2 (July 2014): 143–45. http://dx.doi.org/10.1484/j.tmj.5.103249.

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34

Jackson, Kent P. "Joseph Smith and the Bible." Scottish Journal of Theology 63, no. 1 (December 24, 2009): 24–40. http://dx.doi.org/10.1017/s0036930609990202.

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AbstractWith regard to sacred books, Joseph Smith, the founder of Mormonism (1805 – 1844), is best known for his publication of the Book of Mormon, as a history comparable to the Bible, and for other texts he put forth as divine revelations. These volumes established the unique beliefs of Mormonism and set it apart from other religions. What is less well known and often overlooked by historians is the fact that virtually every aspect of Joseph Smith's career involved the Bible, which was central to his theology and to the religious system that he established – but always in ways unique to him. Priesthoods of Aaron and Melchizedek, the building of temples and the establishment of communities in promised lands are all themes for which he invoked biblical precedents. He also produced, but never published in his lifetime, a revision of the Bible itself, the result of three years of adding to and editing the text. In addition, as he taught doctrine in his correspondence, newspaper editorials and sermons, he drew his texts and illustrations from the Bible and virtually never from the Book of Mormon or his own revelations. This article explores the role of the Bible in each of these enterprises and examines the ways Joseph Smith used it in the establishment of Mormon beliefs. The article proposes that, in his extensive use of the Bible, he was making a statement regarding his prophetic authority and his relationship to prophets and scriptures of the past.

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Mahzuna Shavkatovna, Shoyimqulova. "Setting in Joseph Conrad’s “Heart of Darkness”." International Journal on Integrated Education 2, no. 6 (December 9, 2019): 28–30. http://dx.doi.org/10.31149/ijie.v2i6.192.

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“Heart of Darkness” is a crucial work in the development of modem literature, as it establishes the main theme of twentieth-century writing: fear and disillusion about the western man’s place in the world and the values by which he lives. Joseph Conrad witnessed the violence and hypocrisy of colonizing culture travelling up the Congo and revealed his experience in his novel what he calls the “Heart of Darkness”, the book is an authentic material. The setting of Conrad's “Heart of Darkness” is extremely essential to the story. The setting affects the mood, the characterization and the plot development. The setting allows for more realistic plot development, and as a result, more credible characters.

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Nivens, Susan. "Joseph Kam: Moravian Heart in Reformed Clothing." International Bulletin of Missionary Research 35, no. 3 (July 2011): 164–68. http://dx.doi.org/10.1177/239693931103500312.

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Jacobsen, David Schnasa. "Joseph Evans, The Art of Eloquence: The Sacred Rhetoric of Gardner C. Taylor." Homiletic 45, no. 2 (December 2, 2020): 97–98. http://dx.doi.org/10.15695/hmltc.v45i2.5017.

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Steele, Alexander. "Sacred Space, Secular Time: Sundown and the Indigenous Modernism of John Joseph Mathews." Modernism/modernity 28, no. 2 (2021): 229–50. http://dx.doi.org/10.1353/mod.2021.0019.

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Piehler, Paul. "The Rehabilitation of Prophecy: On Dante's Three Beasts." Florilegium 7, no. 1 (January 1985): 179–88. http://dx.doi.org/10.3138/flor.7.011.

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Out of the range of learned commentary helpful in the understanding of Dante’s allegory I select, as a not entirely arbitrary starting point, Joseph Mazzeo's wide-ranging exploration of allegorical exegesis, entitled "Allegorical Interpretation and History."'1’ This article, published in 1978, is notable for the unusually clear and firm distinction it draws between allegorical interpretation of texts, normally sacred texts, not actually designed to be read allegorically, and what Mazzeo terms "constructed allegory," that is, "The works of our literary tradition which demand to be understood as allegory rather than simply allowing allegorical interpretation . .(p. 17). After clarifying this essential but all too often obscured distinction, Mazzeo goes on to point out that constructed allegory "should generally be understood as following typological patterns rather than the more abstract and unhistorical patterns of allegorical exegesis.""Typolog-ical" allegory he defines as allegory that "assumes the existence of a central paradigmatic story, of a sacred or near-sacred character, set in the past and assumed to be historical . .(p. 17).

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Corntassel, Jeff Ganohalidoh. "An Interview with Tiffany Joseph: Land and Water Stewardship in a Time of Crisis." Borders in Globalization Review 5, no. 1 (March 5, 2024): 28–34. http://dx.doi.org/10.18357/bigr51202421803.

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Tiffany Joseph. Tiffany is of Sḵx̱wu7mesh and W̱SÁNEĆ ancestry. She currently coordinates the Rematriate Stewardship project with the XAXE TEṈEW̱ Sacred Land Society. She describes herself as being “drawn to work that promotes wellness of our minds, bodies, and the environment in which we live, because the wellbeing of the land and the people is intertwined”. The following conversation covers pollinators, extractivism, Palestine, and what it takes to show up for land and water defense.

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Ziemann, Eugeniusz. "Poświęcenie Polski Sercu Pana Jezusa 11 czerwca 2021 roku – i co dalej?" Sympozjum 25, no. 2 (41) (2021): 223–39. http://dx.doi.org/10.4467/25443283sym.21.025.14705.

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Dedication of Poland to the Sacred Heart of Jesus on 11th of June, 2021 and what next? Taking the inspiration from the history of the cult of the Sacred Heart of Jesus, and especially from the private revelations of saint Margaret Mary Alacoque, a number of national bishops conferences dedicated the local churches and whole nations to the Sacred Heart of Jesus. On 11th June, 2021 the Polish bishops conference renewed such act in the difficult situation of the church and the nation, moreover even in the face of weakening devotion to the Sacred Heart of Jesus. Every act of dedication and entitlements is a religious act, which obliges to the fulfilment of the commitments that have been taken. In this context the question arises, and what next? In the form of suggestions few concrete steps have been proposed. Czerpiąc inspirację z historii kultu Serca Jezusa, a zwłaszcza z prywatnych objawień Bożego Serca św. Małgorzacie Marii Alacoque, liczne episkopaty narodowe poświęcały Najświętszemu Sercu Pana Jezusa Kościoły lokalne i narody. 11 czerwca 2021 roku taki akt ponowili polscy biskupi w trudnej sytuacji Kościoła i narodu, a także osłabienia pobożności do Jezusowego Serca. Każdy akt poświęcenia i zawierzenia jest aktem religijnym, który zobowiązuje do realizacji podjętych wobec Boga zobowiązań. W tym kontekście pojawiło się pytanie: I co dalej? W formie sugestii zaproponowano podjęcie stosownych działań.

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Barnes, Liberty. "Holiday Gifting at a Children’s Hospital: Sacred Ritual, Sacred Space." Journal of Contemporary Ethnography 48, no. 5 (December 26, 2018): 591–618. http://dx.doi.org/10.1177/0891241618820110.

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Every Christmas season children’s hospitals in the United States are flooded with gift donations. Businesses, service organizations, and the public deliver carloads of new toys, puzzles, games, books, electronics, sports equipment, art supplies, cosmetics, blankets, and clothing for sick children. The practice is so common and widespread that donors rarely ask whether they may donate, what types of donations are welcome, and when and where they should deliver their donations. Based on ethnographic observations of holiday gifting at University Children’s Hospital, a nationally ranked pediatric hospital on the West Coast, the purpose of this paper is to investigate the implicit cultural beliefs that guide holiday gifting practices. Eschewing the popular rhetoric of American hyper-consumption and hedonism, I use a Durkheimian framework to argue that holiday gifting in children’s hospital is a sacred ritual. The data presented describe the wide-ranging variety of donors—from Boy Scouts to nightclub strippers—who journey to the hospital bearing gifts. Drawing on sacred conceptualizations of childhood and gifting in American culture, I argue that children’s hospitals are more than medico-scientific institutions. They represent sacred unifying spaces and the heart of their local communities where individuals and organizations come to privately and publicly reaffirm their moral commitments to society through holiday gifting.

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Chapman, Simon. "Media milking of sacred cows: a heart‐stopping tale." Medical Journal of Australia 175, no. 11-12 (December 2001): 629–30. http://dx.doi.org/10.5694/j.1326-5377.2001.tb143755.x.

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Sanders, Theresa. "The Sacred Heart and the Church of the Poor." Journal for Peace and Justice Studies 7, no. 1 (1996): 1–12. http://dx.doi.org/10.5840/peacejustice1996711.

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Ormerod, Neil, and Christiaan Jacobs-Vandegeer. "Sacred Heart, Beatific Mind: Exploring the Consciousness of Jesus." Theological Studies 79, no. 4 (November 30, 2018): 729–44. http://dx.doi.org/10.1177/0040563918801184.

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Traditional Christologies have focused attention on the question of Jesus’ beatific knowing. On the other hand, recent explorations into Spirit Christology raise different questions about his affectivity. Both issues highlight a concern with Jesus’ psychological experience. The present article proposes that both these issues can be fruitfully examined through the lens of the psychological analogy for the Trinity. In particular, Bernard Lonergan’s developments of the analogy drawing as they do on the experience of grace, shed a new and helpful light on the question of Jesus’ knowing and loving. This approach alleviates some of the more problematic aspects of the traditional approach to Jesus’ beatific vision, while also providing a more solid trinitarian basis for Catholic devotion to the Sacred Heart of Jesus.

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Denton, Diana. "Toward a Sacred Discourse: Reconceptualizing the Heart Through Metaphor." Qualitative Inquiry 11, no. 5 (October 2005): 752–70. http://dx.doi.org/10.1177/1077800405275055.

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Haryadi, Rafi, and Yusmalinda Yusmalinda. "AN ANALYSIS OF HYPERBOLE USED IN HEART OF DARKNESS BY JOSEPH CONRAD." LINGUA LITERA : journal of english linguistics and literature 7, no. 2 (September 12, 2022): 12–22. http://dx.doi.org/10.55345/stba1.v7i2.165.

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Abstract The purpose of this research was to identify the forms of hyperbole found in Heart of Darkness by Joseph Conrad. The research data were taken from the novel Heart of Darkness by Joseph Conrad. The writer applied Claridge’s theory to classify the forms of hyperbole. There are seven forms of hyperbole. They are single-word hyperbole, phrasal hyperbole, clausal hyperbole, numerical hyperbole, hyperbolic superlatives, hyperbolic comparison, and hyperbolic repetition. This study was qualitative research. This study reveals that seven forms of hyperbole according to Claridge (2011) were found in Heart of Darkness by Joseph Conrad. The forms are single-word hyperbole, phrasal hyperbole, clausal hyperbole, numerical hyperbole, the role of the superlative, comparison, and repetition. From the occurrence of all seven forms of hyperbole, it was found that the most form of hyperbole was clausalhyperbole. In conclusion, it can be said that Joseph Conrad used all forms of hyperbole in the novel Heart of Darkness.

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Freemanová, Michaela. "The Works of Joseph and Michael Haydn in Ondřej Horník’s Collection." Musicalia 9, no. 1-2 (December 20, 2017): 6–23. http://dx.doi.org/10.1515/muscz-2017-0007.

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Abstract Joseph Haydn (1732-1809) and his brother Michael (1737-1806) were the most popular composers in eighteenth-century Bohemia, and their compositions have been preserved in collections in Prague, among other places. The study deals with Haydniana in the collection of Ondřej Horník (1864-1917) kept at the National Museum - Czech Museum of Music and with sacred works in particular. It notes the performances of compositions by both Haydn brothers given by the Brothers Hospitallers in Kuks, gives concrete examples of changes to instrumentation depending on changing tastes during the period, and touches on cases of doubtful authorship and practical questions concerning the manufacturing and distribution of paper. Among other things, it affirms the importance of Ondřej Horník's activity as a collector.

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Carter, Stephen. "Scared Sacred: How the Horrifying Story of Joseph Smith’s Polygamy Can Help Save Us." Dialogue: A Journal of Mormon Thought 49, no. 3 (October 1, 2016): 75–88. http://dx.doi.org/10.5406/dialjmormthou.49.3.0075.

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Vest, Jay Hansford C. "Animals of the Soul: Sacred Animals of the Oglala Sioux by Joseph Epes Brown." Western American Literature 28, no. 4 (1994): 381–82. http://dx.doi.org/10.1353/wal.1994.0017.

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