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1
Trost, Frederick R. "The United Church of Christ Celebrates All Saints." Liturgy 12, no. 2 (September 1994): 28–32. http://dx.doi.org/10.1080/0458063x.1994.10392280.
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Dix, Brian, Glyn Coppack, and Philip Rahtz. "Thursday, 10 July 1997 All Saints' Church, Hovingham." Archaeological Journal 154, sup1 (January 1997): 282–89. http://dx.doi.org/10.1080/00665983.1997.11770975.
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Laffin, Josephine. "‘A Saint for all Australians’?" Studies in Church History 47 (2011): 403–14. http://dx.doi.org/10.1017/s042420840000111x.
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On 17 October 2010 Mary MacKillop became the first Australian citizen to be officially canonized by the Roman Catholic Church. This event generated a similar outpouring of patriotic enthusiasm to that which greeted Mary’s beatification in 1995. The title of this paper is borrowed from a newspaper article of 1985 by the poet, publisher and self-described ‘implacable agnostic’, Max Harris, a fervent supporter of Mary’s canonization. Saints are the only relatives that you can choose, commented Bishop Ambrose of Milan in the fourth century, and taking this ancient aphorism rather more literally than St Ambrose intended, Dame Edna Everage has claimed descent from a branch of the MacKillop family tree. As Dame Edna’s creator, comedian and satirist Barry Humphries, is a shrewd observer of Australian culture, Mary MacKillop’s triumph as a saint for all Australians seems assured — but what does this reveal about the meaning of sainthood in contemporary Australian society? This paper will trace some important stages in devotion to saints in Australian history before returning to Mary Helen MacKillop, her status as a national icon, and the threads of change and continuity which can be discerned in her cult.
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Zhivlova, Nina. "Genealogies of Saints and Strategies of Representation of Clergy in Early Medieval Ireland." Odysseus. Man in History 28, no. 1 (October 28, 2022): 10–29. http://dx.doi.org/10.32608/1607-6184-2022-28-1-10-29.
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This article analyzes genealogies as a strategy of representation of clergy in Early Medieval Ireland. The Irish genealogies, especially the genealogies of saints were, as D. Ó Corráin put it, a product of “dynastically-minded clergy”: this hereditary clergy arose from the 7th century on, at latest. Trying to represent the founder saint in the most favourable light and to confirm their own privileges and rights to church property, the compilers of genealogies often used the following devices: (1) suppressing the saint’s foreign origin (St Ailbe and others); (2) portraying the saint as a member of the local ruler’s family or as a relative of an incumbent abbot or an abbatial dynasty (St Rúadán of Lothra); (3) constructing the saint’s maternal genealogy, thereby forging the necessary dynastic connections. All the three strategies were applied in the Irish legend of Saint Gregory the Great: Gregory is presented as a son of an Irishman, who was allegedly a relative of the previous Pope, and his mother was said to be a Pope’s daughter.
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Супрун, Сергей Валентинович. "The History of the Divine Service to All Russian Saints." Праксис, no. 2(2) (September 15, 2019): 190–209. http://dx.doi.org/10.31802/2658-6517-2020-2-2-190-209.
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В данной статье автор рассматривает историю службы Всем русским святым с момента её возникновения до настоящего времени. Созданная в середине XVI века насельником Суздальского Спасо-Евфимиева монастыря иноком Григорием, служба пережила долгие годы забвения, которые пришлись на Синодальный период истории Русской Церкви. Она возродилась на Поместном Соборе 1917-1918 годов благодаря стараниям профессора Петроградского университета Бориса Александровича Тураева. На протяжении многих лет служба совершенствовалась и дополнялась святителем Афанасием (Сахаровым) и другими русскими гимнографами. Впервые возрождённая служба Всем русским святым была опубликована к моменту закрытия Поместного Собора в 1918 году. Следующее её издание с «политическими» правками вышло в 1946 году после окончания Великой Отечественной войны. В 1987 году, к 1000-летию Крещения Руси, в майской Минее был напечатан текст данной службы, который использовался за богослужением до 2015 года, после чего постановлением Священного Синода был в очередной раз отредактирован. Служба Всем святым, в земле Русской просиявшим, несомненно является самым замечательным произведением русской гимнографии XX века, и ознакомление с её историей позволит читателю лучше понять смысл не только данного последования, но и самого праздника Всех Русских святых. In this article the author considers the history of the divine service to All Russian Saints since its beginning until present time. The divine service, created in the middle of the 16 century by Grigoriy, a monk of Suzdal the Saviour Monastery of Saint Euthymius, had been in oblivion for many years, during the Synodal period of the Russian Church history and was reborn at the 1917-1918 Church Council due to efforts of Boris Aleksandrovich Turaev. Since the Council it has been improved and complemented by St Afanasiy (Sakharov) and other hymnographers for many years. In 1918 the close of the Church Council saw the first publication of the text of the divine service to All Russian Saints. Its next «politically» edited option was published in 1946 after the Great Patriotic war. In 1987, in commemoration of the 1000th anniversary of Russian Baptism, the text was published in May Mineya. The text had been used for worship until 2015. Later it was once again edited by the decision of the Holy Synod.The divine service to All the Saints, whose light shone forth in Russian land, is undoubtedly the most remarkable work of Russian hymnography of the 20th century. The acquaintance with its history allows the reader to understand the sense of not only this service order, but also the Feast itself.
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Goodstein, Ethel S. "Portrait of a “Modern” Victorian Church: W. R. Lethaby’s All Saints’ Church, Brockhampton." Victorians Institute Journal 23 (December 1, 1995): 85–108. http://dx.doi.org/10.5325/victinstj.23.1.0085.
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Prastiningtyas, Dyah. "Preservasi Sisa Manusia dari All Saints Church Fishergate York, Inggris." Jurnal Konservasi Cagar Budaya 6, no. 1 (December 2, 2012): 44–51. http://dx.doi.org/10.33374/jurnalkonservasicagarbudaya.v6i1.98.
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Situs yang merupakan bekas gereja All Saints yang terletak di area Fishergate (York) ini dapat menjadi contoh situs yang memberikan informasi mengenai tingkat preservasi sisa manusia di wilayah Inggris. Ekskavasi tahun 2007-2008 berhasil menemukan ratusan individu yang digunakan dalam penelitian ini, dibantu dengan metode metode yang berkaitan dengan statistik untuk mengetahui frekuensi dan indeks preservasi anatomis dari masing-masing individu. Metode-metode ini diharapkan dapat memberinformasi mengenai tingkat representasi dan preservasi elemen rangka serta mendapatkan informasi bagaimana faktor lokasi, periode penguburan, dan kategori usia serta jenis kelamin dapat mempengaruhi tingkat preservasi tersebut. Tingkat preservasi sisa manusia berkaitan erat dengan faktor-faktor seperti lokasi penguburan, kedalaman penguburan, dan juga usia mati individu yang bersangkutan. Hasil analisis menunjukkan bahwa tulang-tulang panjang seperti tibia dan fibula memiliki tingkat preservasi yang tinggi yang dibutuhkan untuk bertahan dari gejalagejala tafonomi yang terjadi setelah penguburan. Kondisi ini dapat terjadi pada tulang yang berstruktur kuat dan berukuran besar, jika dibandingkan dengan tulang-tulang seperti tulang pergelangan tangan dan kaki, tulang-tulang jari, dan hyoid yang berukuran kecil. Analisis juga menunjukkan bahwa individu yang dikuburkan di areal dalam gereja memiliki tingkat preservasi yang lebih baik jika dibandingkan dengan individu yang dikuburkan di areal luar gereja. Individu-individu pada sampel yang berasal dari periode Romano-British menunjukkan tingkat preservasi yang lebih tinggi. Hal ini berkaitan dengan kedalaman letak kubur dari permukaan tanah. Sementara itu, perbandingan antara usia mati antara individu-individu sampel menunjukkan bahwa sisa individu berusia dewasa terpreservasi lebih baik jika dibandingkan dengan sisa individu yang berusia kanak-kanak. Penelitian mengenai tafonomi sisa manusia ini hanyalah bersifat penelitian tahap awal, sehingga ada baiknya dilakukan penelitian lebih lanjut.
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Paschke, Boris. "Communion of Saints and Prayer." Theological Reflections: Eastern European Journal of Theology 20, no. 1 (July 28, 2022): 27–40. http://dx.doi.org/10.29357/2789-1577.2022.20.1.2.
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This article studies the Christian Church as a communion of saints by focusing on the New Testament references to prayer. Because of their content, some prayers are directly and expressly concerned with the communion and unity of Christian believers. But independent of their specific topic or request, all prayers provide worthwhile insights with regard to the communion of saints. The importance (and even necessity) of Christians praying together as well as interceding and giving thanks for each other is stressed. Numerous prayers having been uttered by individual believers in solitude are later reported in letters in order to strengthen the rest of the Church. By taking into account the unfortunate physical fragmentation of churches during the Covid-19 pandemic, the contribution highlights what the Church today, as a physical (and digital) communion of saints, can learn from the New Testament’s teaching on prayer.
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Welch, Reed. "Strangers and Foreigners or Fellow Citizens with the Saints? How Leaders of The Church of Jesus Christ of Latter-day Saints Have Portrayed Immigration Over Time." Journal of the Mormon Social Science Association 2, no. 1 (2024): 91–108. http://dx.doi.org/10.54587/jmssa.0204.
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Although The Church of Jesus Christ of Latter-day Saints is considered a conservative religion and for decades its U.S. members have been among the most reliable supporters of the Republican Party, the Church’s position and rhetoric in recent years and the opinions of many of its members toward immigration clearly diverge from the Republican agenda and the opinions of other conservative religious Americans. This study seeks to better understand Latter-day Saints’ view of immigration by evaluating how leaders of the Church of Jesus Christ of Latter-day Saints have talked about immigration over time. To do this it examines all addresses given in the Church’s General Conferences from 1851 to 2019. It finds that Church leaders have consistently portrayed immigration and immigrants in positive terms and that the support today is in line with the tone and approach that Church leaders have exhibited in the past. Among other things, Church leaders have identified themselves as descendants of immigrants, coupled immigration with the history of the Church, emphasized the need to help immigrants, and used immigrants as examples of behavior that people should emulate. The article concludes by discussing how Church leaders have addressed immigration in recent years when members’ opinions about immigration are anything but uniform.
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Zadykowicz, Tadeusz, and Marek Kumór. "Between Realism and Idealization. Contemporary Controversies Surrounding the Ways of Fulfilling the Didactic Functions of Images of Saints from a Theological and Moral Perspective." Verbum Vitae 41, no. 2 (June 12, 2023): 255–69. http://dx.doi.org/10.31743/vv.14609.
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The purpose of this article is to provoke discussion on the worship of images depicting saints. However, it is not about defending this worship, since this issue has already been definitively settled by the Church. Instead, the article concerns a new problem – the controversies that arose in connection with some modern depictions of saints, mainly in painting. The mildest of these controversies involve paintings, often made on the basis of surviving photographs, showing saints during their ordinary everyday activities, e.g. while working or resting. A much sharper polarization of opinions occurs when the painting reveals the ethos of the saint with all realism, that is including also their imperfections, and even sin. Can such a saint be an object of veneration which, after all, inherently entails following them as role models? Is such veneration not an acceptance and promotion of flaws that contradict biblical morality? Can such images serve a didactic function? Instead, wouldn’t a certain idealization be advisable – the portrayal of a saint as someone perfect, excluding their flaws and weaknesses? The author takes a position on these controversies by formulating criteria for “good” images based on the theological and moral principles of their worship and an analysis of their functions.
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Nabozny, Marcin. "Patrons of Parish Churches in the Diocese of Rockville Centre, New York." Teologia i Człowiek 65, no. 1 (March 29, 2024): 63–93. http://dx.doi.org/10.12775/ticz.2024.004.
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From the very beginning of the Catholic Church, the intercession of saints has played an important role in Christian religious life. Each newly built church was dedicated to a mystery of faith or to a particular saint who was worshipped in that place. Over the years, the dedication of the church would also become the dedication of the parish. This article discusses names of the parishes of the Diocese of Rockville Centre, which was formed in 1957. The study covered 133 parishes. According to the scheme used in the literature, all the names are divided into Trinitarian, Christological, Marian, angelic, and hagiographical names. Double dedications are discussed separately, and the dedications of parishes established after the formation of the Diocese of Rockville Centre are shown.
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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church." Ecclesiastical Law Journal 7, no. 32 (January 2003): 31–46. http://dx.doi.org/10.1017/s0956618x00004920.
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The Church of Jesus Christ of Latter-day Saints, more commonly known as the ‘LDS’ or ‘Mormon’ Church, regulates its membership by means of a system that recalls the Old Testament far more than the modern West. All important decisions relating to joining and leaving the church are invested in the inspired discretion of local priesthood authorities who are governed by general standards rather than rules that have the character of law.
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Keen, Laurence. "Pre-Conquest Glazed Relief Tiles From All Saints Church, Pavement, York." Journal of the British Archaeological Association 146, no. 1 (January 1993): 67–86. http://dx.doi.org/10.1179/jba.1993.146.1.67.
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Dyer, William Justin, Daniel K. Judd, Megan Gale, and Hunter Gibson Finlinson. "Religion, Mental Health, and the Latter-Day Saints: A Review of Literature 2005–2022." Religions 14, no. 6 (May 25, 2023): 701. http://dx.doi.org/10.3390/rel14060701.
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The objective was to review all peer-reviewed, scholarly articles on the mental health of members of The Church of Jesus Christ of Latter-day Saints from 2005 to 2022. Forty-six studies were identified. Research findings were consistent with the general research on R/S and mental health, which typically finds R/S related to better mental health. When comparisons are made, Latter-day Saints are typically found to have better mental health than those of other religions or no religion. It was found that in the last 10 years, research on sexual minorities has dominated the research on Latter-day Saints’ mental health. Although findings are nuanced, sexual minorities tend to have less favorable mental health when they are only somewhat enacting either a Latter-day Saint and/or sexual minority identity. The research literature on Latter-day Saints’ mental health is in its infancy, with few studies utilizing a high degree of methodologic rigor. More longitudinal and representative research is needed to better understand Latter-day Saints’ mental health. Further, more theoretical work is needed to provide a framework for explaining findings and guiding future research.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 195. http://dx.doi.org/10.21906/rbl.207.
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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (October 1, 2009): 195. http://dx.doi.org/10.21906/rbl.300.
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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honor of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Kuklík, Pavel, Evi Susanti, and Martin V. Valek. "Degradation of Foundations and Foundation’s Structures Achilles’ Heel of the All Saints Church from the Broumov Group." Key Engineering Materials 776 (August 2018): 207–14. http://dx.doi.org/10.4028/www.scientific.net/kem.776.207.
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The paper shows numerical investigation of decay and damage appearing in the All Saints church, which was selected from the Broumov group of churches. The study has been started off by summary of findings from preliminary historical, geotechnical background studies. Several conclusions of possible sources of decay and damage of the church were made. The most important sources include presence of moisture and possible differential soil settlement as a result of uneven deterioration of subsoil. In order to investigate the extent of damage series of FEM modeling was employed.
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Schumacher, Frederick J., and Dorothy Zelenko. "For All the Saints: A Prayer Book for and by the Church." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 5, no. 2 (May 1996): 248–49. http://dx.doi.org/10.1177/106385129600500221.
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Mogarichev, Yuriy, and Alena Ergina. "The Temple of the “Three Horsemen” (Eski-Kermen, South-West Crimea): On Issues of Chronology and Interpretation of Paintings." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 30–45. http://dx.doi.org/10.15688/jvolsu4.2022.6.3.
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Introduction. The Church of the “Three Horsemen” is located on the southeast edge of Eski-Kermen hill fort (Southwest Crimea). Its name comes from the fresco with the images of three saints riding on the horses. Methods. Historians of the end of the 18th – beginning of the 20th centuries rarely mentioned this site. Modern scholars have discussed two issues: 1) whether the church with fresco was the original one or it was preceded by an earlier (early medieval) cave religious building; 2) the image depicts only St. George, presented in three scenes; St. Demetrius, St. Theodore, and St. George; or this image amplified with figures of local historical persons. Analysis. Nikolay Repnikov proved the chronological identity of fresco and the church. As regards the differences in the quality of handling walls, the author concludes that this is the result of the preparation of the rock base on plaster application and later paintings. The inscription under the picture of saints confirms this statement. All the translation variants confirm the simultaneity of paintings and cutting. Therefore, the fresco and the church were definitely created at the same time, probably in the second part of the 13th century. The analysis of paintings on the fresco shows that we have an image of St. Demetrius, St. Theodore (Stratelates or Tiron), and St. George. The images of these three saints, in contrast to “triple St. George” are common on the other sites of Crimea. Results. All the attempts to “find” in the Three Horsemen martyrium the “earlier church” are baseless. The church was carved and painted in the second part of the 13th century. The fresco depicts St. Demetrius, St. Theodore (Stratelates or Tiron), and St. George. Authors’ contribution. Yuriy Mogarichev prepared sections on historiography and features of the considered monument. Alena Ergina investigated art history aspects.
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Swanson, Robert. "Fragments of an Indulgence Inscription in a Window at all Saints, North Street, York." Antiquaries Journal 88 (September 2008): 308–12. http://dx.doi.org/10.1017/s000358150000144x.
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This paper reports the identification of some fragments of an inscription now preserved in a window at All Saints, North Street, York, as the remnants of a statement of indulgences to reward prayers before a painted image in a window. As far as is known, this is the only surviving glass to demonstrate the proclamation of indulgences in medieval English church windows, although antiquarian evidence of at least one other is recorded.
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Zivkovic, Milos. "Contributions to the study of the images of hierarchs in the catholicon of Studenica Monastery." Zbornik radova Vizantoloskog instituta, no. 51 (2014): 215–48. http://dx.doi.org/10.2298/zrvi1451215z.
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The paper is devoted to selected images of the saint hierarchs in the Church of the Virgin in Studenica Monastery. The attention is first of all focused on the figures of four bishops who were partially covered by the high iconostasis from the XIX century. These are standing figures of St. Achillius and an unidentified saint, and busts of St. Parthenius and St. Charalambos. In adittion to mentioned, some other figures are also analyzed - three saints named Gregory in the prothesis, St. Cyril of Alexandria in the apse, a bust of St. Clement of Rome on the west wall of the nave, as well as the bust of eponymous saint - probably Clement, bishop of Sardis - on the eastern arch below the dome.
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Parker, Charles. "The Moral Agency and Moral Autonomy of Church Folk in the Dutch Reformed Church of Delft, 1580–1620." Journal of Ecclesiastical History 48, no. 1 (January 1997): 44–70. http://dx.doi.org/10.1017/s0022046900011970.
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The rigorous enforcement of religious discipline was a hallmark of Calvinist Churches in Reformation-era Europe. Wherever Calvinism took hold, ministers and elders went to extraordinary lengths to inculcate a Reformed morality among the members of local congregations. Since Calvinists identified the eucharistic community as the pure assembly of saints, it was necessary for Reformed consistories to defend the sanctity of the Lord's Table from all human corruption.
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Lestari, Lusia Yeni, and Juniarta Sinaga. "Psychological First-Aid (PFA) Training Pada Jemaat All Saints Anglican Church Di Jakarta." Prosiding Konferensi Nasional Pengabdian Kepada Masyarakat dan Corporate Social Responsibility (PKM-CSR) 2 (December 14, 2019): 393–401. http://dx.doi.org/10.37695/pkmcsr.v2i0.285.
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Psychological First Aid (PFA) adalah sebuah respon praktis yang manusiawi dan bersifat mendukung orang yang mengalami paparan stres yang serius dan yang mungkin membutuhkan dukungan. Berdasarkan survey yang dilakukan pada tahun 2017 kepada 15 kota yang ada di dunia, kota Jakarta berada di peringkat 18 teratas kota paling stres di dunia, dengan skor 7,84 dan dengan demikian memiliki risiko mengalami masalah kejiwaan yang cukup tinggi. Gereja Anglikan di Jakarta merupakan lembaga yang memiliki perhatian kepada orang-orang yang memiliki situasi yang sulit. Keterbatasan pengetahuan dan ketrampilan dalam menolong menjadi penghambat dalam memberikan pertolongan kepada anggota gereja atau orang lain disekitar mereka. Pelatihan PFA ini bertujuan memperlengkapi peserta (orang awam) dalam menolong orang lain yang ada di sekitarnya yang mengalami stres psikologis terutama setelah mengalami peristiwa traumatis, bencana alam, darurat kesehatan masyarakat, atau bahkan krisis pribadi. Metode yang dilakukan yaitu ceramah dan bermain peran (role play) kepada 27 orang anggota All Saints Anglican Church. Evaluasi pelatihan ini dilakukan yaitu dengan melakukan pre- dan post-test serta memberikan kasus untuk peserta melakukan permainan peran. Skor rata-rata peserta setelah mengikuti pelatihan adalah 1,73 meningkat hingga 13%. Sekalipun pengetahuan peserta tinggi, namun peserta diharapkan bisa terus meningkatkan ketrampilan memberikan pertolongan pertama secara psikologis kepada orang lain.
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Audouy, Michel, Brian Dix, and David Parsons. "The Tower of All Saints' Church, Earls Barton, Northamptonshire: its construction and context." Archaeological Journal 152, no. 1 (January 1995): 73–94. http://dx.doi.org/10.1080/00665983.1995.11021429.
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Parsons, David. "All Saints’ Church, Brixworth, Northamptonshire: The Development of the Fabricc.1100 to 1865." Journal of the British Archaeological Association 166, no. 1 (September 2013): 1–30. http://dx.doi.org/10.1179/0068128813z.00000000014.
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Lanceva, A. M., A. E. Gapanyuk, and C. Simon. "Reception of the Western European Cult of Saints Cyril and Methodius on the Example of Papal Documents Grande munus, Egregiae virtutis, Slavorum Apostoli: Description and Analysis." Concept: philosophy, religion, culture 5, no. 3 (September 28, 2021): 60–81. http://dx.doi.org/10.24833/2541-8831-2021-3-19-60-81.
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The relevance of the given problems is due to the church, state and socio-cultural veneration of the saints Cyril and Methodius as the creators of the Slavic alphabet and translations of the Holy Scriptures and hymnography into the Slavic language, which distinguishes the Slavic world into a separate cultural type, which often interacts with the multicultural paradigm of the modern European paradigm of the civilizational space. A significant place in the article is occupied by the problem of broadcasting the cult of Saints Cyril and Methodius in Catholicism in the coverage of official documents of the Roman Catholic Church, in particular, the encyclical as a separate type of papal documents that correspond to the social concept of the Roman Catholic Church. The purpose of the study is to analyze the encyclicals of the popes Leo XIII and John Paul II in different languages, discovering the general and the particular in their structure, which will serve as an incentive for further interpretation of the cult of the Holy brothers in the Roman Catholic world in the context of the formation of ecumenical communication of Christian churches and interfaith dialogue. The objective of the study is to identify the reception of the cult of Saints Cyril and Methodius in Western Christian religious culture. The novelty of this research is an attempt to analyze and interpret the structure and composition of papal encyclicals and the subsequent identification of the reception of the cult of the saints in Western European religious culture due to the absence of such works in Russian science. The methodological basis of the research is, first of all, an interdisciplinary approach, as well as historical, comparative historical, chronological and textological methods. All analyzed documents raise questions of the primacy of the Pope, missionary work, Catholic piety and the establishment of liturgical veneration of Saints Cyril and Methodius. An analysis of the texts shows the significance of these documents in the context of the formation of the Cyril and Methodius tradition in the West and the dialogue between East and West. The results obtained allow us to speak about the significance of the cult of Saints Cyril and Methodius in the context of individual Slavic countries and the entire Christian world as a whole.
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Effenberger, Arne. "Die Kirche des hl. Romanos in Konstantinopel und ihr Umfeld." Millennium 14, no. 1 (February 23, 2017): 191–226. http://dx.doi.org/10.1515/mill-2017-0006.
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Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.
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Volskaia, Tatiana V. "Vitae as a Subject Source in the West European Pictorial Art of the 14–17th Centuries (On the Example of the Image of Saint Jerome of Stridon)." Vestnik of Saint Petersburg University. Arts 11, no. 3 (2021): 437–66. http://dx.doi.org/10.21638/spbu15.2021.305.
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For many centuries, Western European art drew its subjects from ancient history, mythology and the Bible. The artists paid great attention to the depiction of saints, for each of whom, over time, a pictorial canon with its own attributes and certain subjects was formed. As a result, the viewer not only easily recognized a particular saint, but he could also get acquainted with the facts of his biography and the role he played in the history of the church. Saint Jerome of Stridon was one of the most popular among artists, of all the Fathers of the Church he was portrayed more often than others. The article discusses the formation of this canon on the example of Jerome’s life and work. It is based on a literature review of this topic and it contains the main studies of the biography and literary activity of Jerome, from which the artists drew subjects for their works. The article describes chronologically the vitae of St. Jerome, his hagiography from Jacobus de Voragine’s “The Golden Legend”, biography and posthumous legends, miracles and appearances of the saint from “Hieronymianus” by Giovanni d’Andrea. Erasmus of Rotterdam wrote a historical biography of Saint Jerome. Since the 19th century a large number of scientific studies of Jerome’s life and work has appeared. The article analyzes specific works of Jerome, which were also sources for pictorial images. Special attention is paid to a review of art history literature, as well as medieval bestiaries, since the paintings with St. Jerome are filled with numerous symbolic animals. A review of literature and sources on the stated topic will help stimulate researchers to further study the relationship between the lives of saints and their iconography in art, identify gaps in research on this topic and specify aspects that researchers have not yet paid attention to.
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Rogozny, Pavel. "The Civil War and “National Orthodoxy” (Bolshevik Persecution of Icons and Relics of Saints)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 4 (September 2022): 203–14. http://dx.doi.org/10.15688/jvolsu4.2022.4.18.
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Introduction. The article focuses on the church policy of the Bolsheviks during the Civil War in relation to” national Orthodoxy”, namely, the removal of icons and the opening of relics. Methods and materials. The removal of icons was legally formalized by the Bolsheviks in August 1918 in the instructions for distributing the decree on the separation of the church from the state. Icons were hung in schools, hospitals, factories and factories, in public places, but now they were all removed. The removal of the icons caused a protest of part of the population and even uprisings on “religious grounds”. The autopsy of the relics officially took place at the beginning of 1919. Analysis. In total, there are more than 60 autopsies of the relics of saints. They led to a huge shock to a significant part of the population of the believing population, where it was believed that the relics of saints must necessarily be incorruptible. However, during the autopsies of the relics, which took place in the presence of representatives of the clergy, scattered rotten bones, cotton wool, wire frames resembling the outlines of a person were found in the shrines of the saints. Despite the secret order of Patriarch Tikhon to remove foreign objects from the tombs of the saints, it was already too late, and the Church was accused of deceiving the population in order to receive money from the numerous pilgrims who came to the relics. The Bolsheviks decided to take this action in the conditions of the Civil War in order to demonstrate the deception that, in their opinion, came from church leaders. Results. If the action to remove the icons was unsuccessful and stretched over time, the results of the autopsy of the relics were used for a long time in atheistic propaganda. If the action of the Bolsheviks to remove the icons was explained by the word tolerance, which was incomprehensible to the people, then the opening of the relics was a successful campaign, since it beat according to the idea of “national Orthodoxy” that the relics of saints should be incorruptible.
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Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.
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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for many years has been experiencing a kind of revival in the Catholic Church. The article presents the teaching of the Church, its saints and contemporary spiritual masters on this subject.
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Sarkisian, Aram G. "Their Daily Dread: Russian Orthodox Christians in Red Scare Detroit, 1918–1920." Journal of American Ethnic History 41, no. 4 (July 1, 2022): 37–73. http://dx.doi.org/10.5406/19364695.41.4.02.
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Abstract After World War I, Americans shifted xenophobic fears of German “Huns” to Russian “Reds.” Historians have largely ignored, however, that among the thousands of Slavic immigrants targeted in the ensuing First Red Scare were adherents of the Russian Orthodox Church. One example was on Detroit's east side, where ethnic Russian automotive workers used the spiritual, social, and educational resources of All Saints Russian Orthodox Church and a parish-affiliated fraternal organization, the Russian National Home, to advance in the Motor City's competitive labor market. Yet the Russian Revolutions of 1917 altered neighborhood dynamics, manifesting political disagreements that fractured the congregation. In April 1919, federal agents arrested thirteen men from the All Saints community, using sworn affidavits from other parishioners to allege the men constituted a dangerous “soviet” plotting to seize the church for revolutionary purposes. Exploring lived experiences in one immigrant neighborhood adversely affected by the Red Scare, this article excavates links between Russian Orthodox Christians and the Progressive Era political left. It also explores how amid heightened nativism, immigrants themselves seized on the federal government's zeal to root out “Reds,” wielding the full power of the Red Scare surveillance and deportation state to police the boundaries of their own religious community.
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Augustinková, Lucie, Peter Krušinský, Renáta Korenková, and Michaela Holešová. "Analysis of Geometric Conception of the Historical Truss Church of All Saints in Vlčovice." IOP Conference Series: Materials Science and Engineering 245 (October 2017): 042077. http://dx.doi.org/10.1088/1757-899x/245/4/042077.
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Gundersen, Joan R. "The Local Parish as a Female Institution: The Experience of All Saints Episcopal Church in Frontier Minnesota." Church History 55, no. 3 (September 1986): 307–22. http://dx.doi.org/10.2307/3166820.
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In recent years historians have begun exploring the feminization of religion in nineteenth-century America. While much of the published debate has centered on the particular definition presented by Ann Douglas in her study, The Feminization of American Culture, other scholars have adopted the term but applied it in different ways. Douglas based her argument on a small sample of liberal Protestant female writers and clergymen in New England whom she saw as giving cultural expression to a new popular theology. She did not explore its impact upon any particular congregation, and much of the controversy surrounding her thesis has focused on the narrow base upon which she made expansive claims. The concept of a feminized church, however, has attracted a number of scholars. Some, like Gerald Moran, have found evidence of the process much earlier in New England, while Mary Ryan and others have explored church membership during the Second Great Awakening of the early nineteenth century. The research continues the Northeastern focus, however, in terms of both geography and denomination. Thus historians still have no sense as to the universality of these trends. In addition, the focus has remained on church membership and cultural perceptions of women's religious role. We have precious little information on how women translated ideas about their role into the life of an ongoing religious institution.
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Semenenko-Basin, Ilya V., and Stefano Caprio. "Russian Liturgical Memories in the Slavic Byzantine-Catholic Menologion (Recensio Vulgata) of the Mid-20th Century." Slovene 10, no. 1 (2021): 368–91. http://dx.doi.org/10.31168/2305-6754.2021.10.1.16.
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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
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Burtseva, Alla O. "The Soviet Journal “LOKAF” on Foreign Literature: How not to Become a Remarquable." Slovene 10, no. 1 (2021): 347–67. http://dx.doi.org/10.31168/2305-6754.2021.10.1.15.
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The article is devoted to the menologion (calendar of saints) compiled in the 20th century for Russian Byzantine Catholics. The latter are a church community with its own Byzantine-Slavic worship and piety, which follow both the Catholic and the Eastern spiritual traditions. Like the entire liturgical literature of the Russian Eastern Catholics, the menologion was created in Rome under the auspices of the Congregation for Eastern Churches, as part of the activities of the Russian Catholic Apostolate, i.e., of the mission of the Catholic Church addressed to Russia and the Russian diaspora in the world. The corpus of service books for Russian, Bulgarian and Serbian Eastern Catholics was called Recensio Vulgata. The menologion under study is contained in the books of Recensio Vulgata and was compiled on the basis of the Orthodox menologia of pre-revolutionary Russia. The compilers of the Byzantine-Catholic menologion did not just select Russian liturgical memories in a certain way, they also included the names of several martyrs of the Eastern Catholic Churches and some additional commemorations of Western saints. According to the compilers of the menologion, the history of Catholic (orthodox) holiness in North-Eastern Russia ended at the turn of the 1440s, when the Principality of Moscow and the Novgorod Republic abandoned the Union of Florence. The menologion reflects the era after the Union of Florence in the events that show the invariable patronage of the Mother of God over the people and the Russian land. The Recensio Vulgata menologion (RVM) contains twelve Russia-specific holidays that honor icons of the Mother of God, nine of which celebrate the events of the period from the late 15th to the 17th centuries. The compilers of the menologion created a well-devised system in which the East Slavic saints, the ancient saints of the Byzantine menologion, the Latin teachers of the Church, the saints of the Byzantine Catholic churches of different eras all are subject to harmonious logic, and harmony serves to organize the whole.
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He, Simeiqi. "Love, Dark Night, and Peace." Journal of Catholic Social Thought 19, no. 1 (2022): 159–72. http://dx.doi.org/10.5840/jcathsoc202219111.
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The recent social encyclical Fratelli tutti provides the Chinese Catholic Church with renewed hope in a time of sweeping impasses. This article is inspired by Pope Francis’s passionate summons for the centrality of love, a culture of encounter, and a new social and political order. It presents an utterance of a laywoman rising from the Chinese Church, aspiring to dialogue with the encyclical. By weaving Francis’s vision together with the wisdom of Carmelite saints and my personal knowledge of the Chinese Church, I call upon the Chinese Church to deepen its roots in the soil of love and to journey through the dark night. I urge the Chinese Church to re-encounter atheism and to become a beacon of peace in Chinese society. I conclude the article with an appeal for authentic solidarity from the world Church and all concerned parties of the Chinese Church.
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Duffy, Eamon. "Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England." Studies in Church History 27 (1990): 175–96. http://dx.doi.org/10.1017/s0424208400012079.
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The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separate statue of the Virgin, and images of Saints Margaret, Anne, Nicholas, John the Baptist, Thomas à Becket, Christopher, Erasmus, James the Great, Katherine, Petronilla, Sitha, and Michael the Archangel.
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Hintz, Marcin. "Synod as the Embodiment of the Church — the Evolution of Lutheran Understanding of Synodality." Ecumeny and Law 7 (November 24, 2019): 77–94. http://dx.doi.org/10.31261/eal.2019.07.04.
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The concept of the synod plays a special role in the Evangelical ecclesiology. In the 20th century, the synod was radically defined as “the personification of the Church.” In the Evangelical tradition, however, there are equal Church management systems: episcopal, synodal-consistory, presbyterian (mainly in the Evangelical-Reformed denomination), and to a lesser extent congregational (especially observed in the so-called free Churches). Reformation theology understands the Church as a community of all saints, where the Gospel is preached purely and the sacraments are properly administered (Augsburg Confession — CA VII). The system of the Church does not belong to the so-called notae ecclesiae. An important theological doctrine of the Reformation is the teaching about the universal priesthood of all believers, which is the theological foundation of the idea of the synodal responsibility of the Church. In the 19th century synods concerned mainly clergy. In the 20th century, in the course of democratisation processes, most Evangelical Churches raised the importance of the synod in the overall management of the Church, and the Polish Lutheran Church introduced a provision into her law which stipulates that the synod is “the embodiment of the Church” and its supreme authority.
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Jillions, John A. "Bishops and Pentecost." Journal of Pentecostal Theology 31, no. 2 (August 2, 2022): 171–83. http://dx.doi.org/10.1163/17455251-31020002.
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Abstract The heart of Orthodox identity has to do with a sense of continuity with the past through the apostolic church, the Scriptures, ecumenical councils, the Fathers (and Mothers), the saints, the sacraments, and the tradition of liturgical life, all manifested in the role assigned to the bishops. Its identity is equally about the experience of Pentecost in the present: through the love, joy, peace, and freedom in the Holy Spirit, revealed in the unrepeatable uniqueness of each saint. Despite the Orthodox Church’s complicated history, painful internal debates, cultural differences, geographic separation, state oppression and persecution, there remains a powerful unity around these two dimensions of Orthodox identity. This article examines these dimensions, with particular focus on the order of service for consecrating a new bishop.
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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.
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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their activity was intense and fruitful because in 57 or 58 A.D when Saint Apostle Paul wrote in Corinth the Epistle to the Romans, he is happy about the christians from the church of Rome: “First, I want to thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. For God is my witness.” Rom.5,8. Christianity in Rome spread even more with the arrival of the Saints Apostles Peter and Paul. They consolidated and organized the Church from the Capital of the Empire and so, through their arrival, Christianity moved from Jerusalem to Rome. Key words: Jesus Christ, Peter, Paul, Church, Christianity, Apostles, Gospel, Rome."
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Wereda, Dorota. "Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history." Historia i Świat, no. 8 (August 29, 2019): 133–48. http://dx.doi.org/10.34739/his.2019.08.09.
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In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was donated to the library of the seminary in Lublin. In the years 1879–1881, the exterior of the church was changed, giving the building an appearance characteristic of Orthodox Church temples. Leśna Podlaska became an important centre of Russification policy carried out by Russia.
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Sheremetov, Nikita A. "Canons to St. Theodosius of the Kievan Caves in the Service for the Feast of His Repose (May 3)." Труды Отдела древнерусской литературы 68 (2020): 36–73. http://dx.doi.org/10.31860/0130-464x-2020-67-36-73.
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Whilе he Life of St. Theodosius of the Kievan Caves written by Nestor still attracts attention of researchers, liturgical texts devoted to the Saint remain unexplored. This study examines Canons to St. Theodosius in the Service for the feast of his Repose (May 3) found in different types of manuscript miscellanies dating from the fourteenth to the seventeenth centuries (menaia, tropologia, books of Canons, miscellanies of church services and lives of saints) in possession of the Library of the Academy of Sciences (St. Petersburg), the Library of the Academy of Sciences of Lithuania, the Russian State Library (Moscow), the National Library of Russia (St. Petersburg), and the Russian State Archive of Ancient Acts (Moscow). The Canons to St. Theodosius are all the more interesting because their origin is traditionally associated with the monk of the Kievan Caves Monastery Grigory, the “creator of canons”, whose literary heritage remains virtually unknown. Special attention is given to the relationship these texts have with translated Greek services to the saints of the same title as Theodosius (the venerable) and hagiographic literature. The article also points out a number of previously unknown copies of the Acrostic Canon discovered by F. G. Spassky.
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Druzdiev, Oleg. "Biblical and missionary plots in the decoration of Saints Peter & Paul Garrison church (former Jesuit church)." Text and Image: Essential Problems in Art History, no. 2 (2021): 25–36. http://dx.doi.org/10.17721/2519-4801.2021.2.02.
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After the former Jesuit Church, now the Garrison Church was opened in 2011, the need to explore and reinterpret its historical and cultural heritage arose. This was primarily caused by the process of church renovation which started in 2012. At the same time, the well-preserved interiors and exteriors of the church are of significant research interest. In particular, the art and religious culture of the society of the XVII-XIX century and not only in Lviv. It is known that until 1946 the church belonged to the Society of Jesus, a monastic order that operated all over the world. Under the influence of various cultures, a particular art culture of the order was slowly formed. It consisted of local plots and those that had a general meaning for the whole order with its own ideological load. Besides, the church as a place of worship/man’s encounter with God should have also had a biblical meaning. A combination of order and biblical themes in church decoration created a comprehensive image in which the order is the bearer of Christian ideas laid down in the Bible. This statement provides the opportunity to view decorations in the Garrison Church and in churches in general as a certain ideological construct that was supposed to “declare” specific “messages” incorporated in a fresco, a sculpture, and an icon, etc. Therefore, studying and interpreting church decorations makes it possible to understand, at least partially, the ideological motive of its author. Hence, it becomes easier to understand the art and religious culture of the society, particularly in the XVII-XIXcenturies. Considering the abovementioned, this article is an attempt to interpret the decorations of Saints Peter and Paul Garrison Church (the former Jesuit Church), a significant part of which consists of biblical and missionary plots.
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Maiden, John. "‘What could be more Christian than to allow the Sikhs to use it?’ Church Redundancy and Minority Religion in Bedford, 1977–8." Studies in Church History 51 (2015): 399–411. http://dx.doi.org/10.1017/s0424208400050312.
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In 1985, Faith in the City, The Church of England’s report on Urban Priority Areas, commented that Christians frequently had an excess of church buildings, while ‘people of other faiths are often exceedingly short of places in which to meet and worship’. The challenge of securing sacred space has been common to migrant groups in Britain, and during the 1970s sharing of space between national historic denominations and migrant religious groups was identified by the British Council of Churches (BCC) and its Community and Race Relations Unit as a leading issue for interreligious relations. In the case of the Church of England, ancillary parish buildings were occasionally shared with non-Christian religious congregations for limited use: for example, later that decade the church halls of All Saints, Gravelly Hill, Birmingham, were being used by Muslims and Hindus for festivals and clubs.
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Szentgyörgyi, Rudolf. "A Tihanyi alapítólevél személynevei II." Névtani Értesítő 35 (December 30, 2013): 157–78. http://dx.doi.org/10.29178/nevtert.2013.12.
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This paper is part of the author’s series of papers presenting and analysing personal names in the Deed of Foundation of Tihany Abbey. In medieval Hungarian sources, three layers of hagionyms (‘saints’ names’) can be discerned: 1. Hagionyms proper. The denotatum of the name is the particular saint. 2. Patrocinies in the strict sense. These are created by metonymic extension of the saint’s name to the church (less frequently, the religious community) of which the saint is the patron. 3. Place names (typically names of settlements) based on patrocinies. Given that these three uses can be traced back to one another, in-between cases can also be found. In the text of the Deed of Foundation of Tihany Abbey, examples of all three types can be attested. Although it is a transitional case as far as its connotation is concerned, I take the following to be a hagionym proper: “sanctę marię sanctique aniani episcopi & confessoris (sc. ecclesia)” – ‘(church dedicated to) the Holy Virgin and St Anianus, bishop and confessor’. The following examples represent patrocinies in the strict sense: “quę simul ad sanctum clementem terminantur”– ‘both (roads) end at St Clement’; “tercia namque sancti mich(a)elis” – ‘the third (lake) belongs to St Michael’; and on the verso of the document: “sanct[ę] marię scilicet & sancti aniani” – ‘(ecclesiastic objects of) the Holy Virgin and St Anianus’. An instance of a settlement name based on a patrociny is the name of Tihany itself. We can observe that both the Deed of Foundation of Tihany Abbey and the medieval practice of writing charters in general use names of the first two types exclusively in Latin (alternatively, Greek), whereas names of settlements based on patrocinies are typically mentioned in Hungarian (or in the relevant vernacular). In this, medieval ecclesiastic and official use of names certainly follows the system of name use of theonyms.
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Маркова, О. Н. "Religious Semantics in the Modern Monumental Landscape: All-Russian and Regional Aspects." Nasledie Vekov, no. 4(28) (December 31, 2020): 85–102. http://dx.doi.org/10.36343/sb.2021.28.4.006.
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Проанализированы религиозные аспекты формирования современного монументального ландшафта в общероссийском и региональном масштабах. Источниками исследования послужили нормативно-правовые документы, материалы интернет-сайтов и результаты натурных исследований территорий исторических центров отдельных городов. Рассмотрен опыт монументальных практик, присущих постсоветскому периоду и современности, определены особенности воплощения сакральных текстов в монументальной архитектуре (религиозной по своей сущности) и монументальной скульптуре (являющейся проявлением светской культуры). Характеризуется взаимодействие государственной власти и церкви в вопросах монументальной политики и моделирования официальных практик памятования. Обозначены роли религиозного монументального искусства в культурных ландшафтах и в социально-культурной среде. Установлено, что монументы с религиозной символикой и церковная архитектура транслируют идеи устойчивости и непрерывности традиции в условиях глобализации. The article analyzes the religious aspects of the formation of a modern monumental landscape at a national and regional scale in the post-Soviet period. The author tried to characterize the representation of the religious component in the modern monumental landscape of the country. The main sources were regulatory documents, materials of Internet sites and the results of field studies of the territories of historical centers of southern Russian cities. The methodological basis of the research was historical-comparative, retrospective, typological methods, as well as the method of participatory observation, the use of which is due to the author’s many years of expert activity in the field of preserving cultural heritage. The author emphasizes that, in the context of the orientation towards traditionalism and religiosity made by the Russian authorities after the collapse of the USSR, the Orthodox Church acquired a leading role. The formation of the Orthodox monumental landscape is presented in the development over the course of three post-Soviet decades. The nature of the interaction between the state and church authorities in matters of modeling the official ideology and strengthening the social positions of the Russian Orthodox Church is considered. The importance of religious monumental rhetoric in the material embodiment of the ideas of national-Orthodox revival based on the “symphony of priesthood and kingdom”, in the visual sacralization of state power is determined. The significance of the recreated iconic pre-revolutionary churches as symbols of historical continuity and translators of religious and spiritual meanings (the Cathedral of Christ the Savior in Moscow, the Alexander Nevsky Cathedral in Krasnodar, etc.) is analyzed. Their place in the modern urban-planning space (architectural and urban-planning compositional accents and dominants) and in the sociocultural sphere (places of memory, social attraction, public spaces) is indicated. The contradictoriness of public perception of the church-architectural monumentalization of landscapes is shown. The predominant ideological function and lack of involvement in the church tradition of sculptural monuments on religious themes are emphasized. The most popular images of Orthodox saints and biblical heroes included in the processes of monumental commemoration (Alexander Nevsky, Sergius of Radonezh, Nicholas the Wonderworker, Peter and Fevronia, Saint George the Victorious, etc.) are highlighted. The author has established that monuments with religious symbols and church architecture convey the ideas of sustainability and continuity of tradition in the context of globalization.
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Lofthouse, Jordan K., and Virgil Henry Storr. "Institutions, the social capital structure, and multilevel marketing companies." Journal of Institutional Economics 17, no. 1 (July 14, 2020): 53–70. http://dx.doi.org/10.1017/s1744137420000284.
Full textAbstract:
AbstractIn multilevel marketing companies (MLMs), member-distributors earn income from selling products and recruiting new members. Successful MLMs require a social capital structure where members can access and mobilize both strong and weak social ties. Utah has a disproportionate share of MLM companies located in the state and a disproportionate number of MLM participants. We argue that Utah's dominant religious institutions have led to the emergence of a social capital structure, making MLMs particularly viable. Utah is the most religiously homogeneous state; roughly half its population identifies as members of the Church of Jesus Christ of Latter-day Saints (LDS Church). The LDS Church's institutions foster a social capital structure where (almost all) members have access to and can leverage social capital in all its forms. LDS institutions encourage members to make meaningful social connections characterized by trust and reciprocity with other church members in local neighborhoods and across the world.
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Starodubcev, Tatjana. "Physician and miracle worker. The cult of Saint Sampson the Xenodochos and his images in eastern Orthodox medieval painting." Zograf, no. 39 (2015): 25–46. http://dx.doi.org/10.2298/zog1539025s.
Full textAbstract:
Saint Sampson, whose feast is celebrated on June 27, was depicted among holy physicians. However, his images were not frequent. He was usually accompanied with Saint Mokios (in Saint Sophia in Kiev, the Transfiguration church in the Mirozh monastery and the church of the Presentation of the Holy Virgin in the Temple in the monastery of Saint Euphrosyne; possibly also in Saint Panteleimon in Nerezi and Saint Demetrios in the village of Aiani near Kozani; furthermore, in the church of Saint Nicholas in Manastir and, afterwards, in the katholikon of the Vatopedi monastery). In a later period, he was usually shown in the vicinity of Saint Diomedes (in the churches of Saint Achillius in Arilje, Saint George in the village Vathiako on Crete, Saint Nicholas Orphanos in Thessaloniki, the Annunciation in Gracanica, the narthexes of the Hilandar katholikon and the church of the Holy Virgin in the monastery of Brontocheion at Mistra, the katholicon of the Pantokrator monastery and the church of Saint Demetrios in Markov Manastir). There are no substantial data regarding the identity of the saints depicted next to him in the metropolitan Church of Saint Demetrios at Mistra, while in a number of cases the image of the saint shown next to him has not been preserved (e.g. Saint Irene in the village of Agios Mamas on Crete, Gregory?s Gallery in the church of Saint Sophia in Ohrid and the church of the Holy Virgin (Panagia Kera) near the village Chromonastiri on Crete). On the other hand, in the church of the Holy Virgin in Mateic, Saint Sampson is, exceptionally, depicted among bishops, while in the church of the Holy Archangels in Prilep and the chapel of the Holy Anargyroi in Vatopedi, he is, as usual, surrounded by holy physicians but his mates are not featured - neither Saint Mokios, not Saint Diomedes. The earliest known commemorative text dedicated to him is the extensive hagiography - Vita Sampsonis I, composed in the seventh or the early eighth century. Other hagiographies, which mostly date from the tenth century, are completely based on the earlier writing. Such a composition can be found in the Synaxarion of the Church of Constantinople. In the extensive text (Vita Sampsonis II), Symeon Metaphrastes added a part that included detailed descriptions of a number of posthumous miracles, mostly healings; all these events are also mentioned in the short Hagiography. Finally, in the late thirteenth century, Constantine Akropolites wrote the still unpublished Hagiography (Vita Sampsonis III), in which he presented an account of events from the later history of the Saint?s hospital. The hagiographies inform us that Sampson was a Roman by birth and a kin of Emperor Constantine. He inherited a fortune, which he distributed to the poor. Then, he departed for Constantinople, where he found a modest home. Patriarch Menas ordained him a priest. Relying on the medical knowledge, Sampson was saving the sick and he even cured Emperor Justinian from an incurable disease. For that reason, the Emperor found a large house, in which he established and fully equipped a xenon (hospital, ?????), whereas Sampson was appointed as the skeuophylax of the Great Church. The Blessed continued to work there until his death. His venerable leipsana, which rested in the church of Saint Mokios, constantly issued the cures. His feast was celebrated in the hospital founded by him. Long time had passed between the period in which the Saint had lived and the epoch in which his earliest hagiography was compiled. During that time, some events could have fallen into oblivion and accounts of other events could have been invented. Accordingly, the results of the researchers of Saint Sampson?s xenon?s history are valuable. The hospital was housed in Sampson?s home, where he provided not only health care, but also food and bed. It was presumably founded in the fourth century. The xenon was burned in the Nika riots in 532 and Emperor Justinian had it renovated and expanded. Based on some documents issued in the Empire of Nicaea, it may be concluded that the xenon had vast estates. The Crusaders first sacked it, to subsequently use it for their own needs, as they established the Order of Saint Sampson. The hospital soon received many properties in Constantinople and its environs, Hungary and Flanders. It seems that after the liberation of Constantinople, the activities of Saint Sampson?s hospital were ceased and that there was a monastery at its place in the Palaiologan period. Anyway, the reputation of its holy founder persisted throughout the thirteenth century. Constantine Akropolites wrote the already mentioned Hagiography, and in one of his letters he spoke of the Saint, who was also mentioned in a poem by Manuel Philes (died around 1345). In Constantinople, the veneration of Saint Sampson had two centres - the hospital named after him and the church of Saint Mokios, where his leipsana rested. According to the synaxaria of the Typikon of the Great Church and the Church of Constantinople, the feast dedicated to the Saint was celebrated at his xenon. The former text informs us that the service was held by the Patriarch, whereas Symeon Metaphrastes relates that the vigil on the eve of the feast took place over the relics in the church of Saint Mokios. The Patriarch celebrated the feast dedicated to Saint Sampson with hospital clergy in the church within the xenon, both mentioned by Metaphrastes. It was either this church or a shrine from a later period that housed the iconostasis noted down by Constantine Stilbes, an eyewitness of the Latin capture of the Byzantine capital. Written sources and archaeological finds are consistent in that the hospital was located between the churches of Saint Sophia and Saint Irene. However, the first excavations carried out at the site of the xenon were not properly documented, whereas archaeologists involved in further investigations could not rely on reliable data, though they carefully examined all finds. The question arises why Saint Sampson was at first usually depicted in the company of Saint Mokios, a presbyter who died a martyr?s death in Constantinople (May 11), and later, together with Saint Diomedes, the physician who died in Nicaea (August 16). Therefore, this paper briefly presents the hagiographies of the two saints and the churches in the Byzantine capital where their relics rested - the monastery of Saint Mokios, which did not exist in the mid-fourteenth century, and Saint Diomedes, which was counting its last days in the fourteenth century, reduced to a small monastery. Dobrynja Jadrejkovic (subsequently Antony, archbishop of Novgorod) noted down around 1200 that the saint?s stick, epitrachelion and robes were kept at the hospital of Saint Sampson, whereas in the church of Saint Mokios, under the altar, rested Saint Mokios and Saint Sampson. He also mentioned that water flew from the latter?s grave, as well as that the church of Saint Diomedes was near the Golden Gate and that the relics of Saint Diomedes rested there. However, the Russian pilgrims who visited Constantinople during the Palaiologan period mentioned neither Saint Sampson?s hospital, not the church of Saint Mokios, whereas the church of Saint Diomedes, but not his relics, was noted down only by an unknown traveller who described the pilgrimage undertaken between the late 1389 and the early 1391. The answer to the question of what happened to the leipsana that once laid in these churches is not possible to provide. The fate of the relics of Saint Sampson, previously kept in his xenon, is not known, nor is it known where the commemorations of the three saints were held in the capital during the Palaiologan period. Anyway, the depictions of Saint Sampson accompanied by Saint Diomedes - whose oldest examples are preserved in Arilje - indicate that the connection of these two priest-physicians had already begun by the time when the church was painted (1295/1296), but, judging by the available sources, the only evidence on the process is given by the paintings. Although Saint Sampson founded the hospital which was probably the oldest in Constantinople, and though his leipsana, kept in the church of Saint Mokios, had healing powers, while his relics in the xenon were visited by pilgrims, it seems that the respect for this saint in the Byzantine capital was not reflected in the frequency of his images among holy physicians: he was fairly rarely shown among them. As a matter of fact, the earliest representations of Saint Sampson originated from Constantinople. They can be found on lead seals made for the hospital in the second half of the sixth and during the seventh century. On the other hand, there is no any known preserved depiction of this saint in the mural decoration of the early churches. Accordingly, it may be assumed that the veneration of Saint Sampson was initially limited to Constantinople, and that it was only later, since the time when his short hagiography was included in the synaxarium and his extensive hagiography was written for the Metaphrastes?s comprehensive work, that it was adopted in other areas of the East Christian world. It may seem paradoxical that the preserved images of the Saint dating from the period when his xenon flourished are less numerous than those from the time when the hospital, in all probability, did not exist. It seems that after the liberation of Constantinople from Latin rule, Saint Sampson was earnestly honoured and that the believers frequented the monastery at the site of the old xenon, though the hospital did not exist anymore. The former assumption is corroborated by the writings of Constantine Akropolites and Manuel Philes, whereas the latter is supported by the coins from the Palaiologan period found in the sacral building within the complex that once belonged to Saint Sampson?s hospital. Although his miraculous leipsana rested in the church of Saint Mokios, the posthumous miracles of Saint Sampson, described in later hagiographies, mostly took place in his xenon, which housed the relics that were visited by pilgrims and where commemorative services dedicated to him were held. The veneration of the Saint was long fostered within the institution founded by him - the ancient hospital where trained doctors worked - i.e. it was nurtured between the reputation of medical skills based on secular knowledge and miraculous healings.
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Carlson, Mary. "Making the Invisible Visible: Inviting Persons with Disabilities into the Life of the Church." Horizons 45, no. 1 (May 23, 2018): 46–73. http://dx.doi.org/10.1017/hor.2018.52.
Full textAbstract:
Christianity espouses the dignity of all humanity and professes welcome for all to the communion of saints. Yet people with disabilities, especially those with more severe or profound physical or psychological disabilities, are largely invisible inside our houses of worship. This article examines the meaning of dignity and inclusion through the lenses of Christian anthropology, disabilities liberation theology, and the lived experience of persons with disabilities. It concludes with some suggestions on how to begin inclusion.
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Fylypovych, Liudmyla O., and Anatolii M. Kolodnyi. "Religious Freedom and the Church of Jesus Christ of Latter-day Saints: History and Logic of Relationship." Religious Freedom 1, no. 19 (August 30, 2016): 157–64. http://dx.doi.org/10.32420/rs.2016.19.1.958.
Full textAbstract:
In the process of studying the history of the Mormons, it becomes apparent that the emergence and functioning of this Church are closely linked with religious freedom.Reflecting on the historical connections between the Church and religious freedom, you seek to find what became the starting point for the special respect for the Mormons of the latter. The first thing that strikes the eye is the desire of the Mormons to have such a system, such laws that would provide the opportunity to freely profess their religious beliefs. For this, the ZHIHSOD suffered heavy losses - both physical, property, and moral. The pages of the history of the Church are full of tragic events, the suffering of people, the death of many of its followers. And all this is due to the lack of freedom of belief. As a result of the persecution, the Church and thousands of its members were forced to constantly migrate, to change their places and areas of activity. All this is described in sources, in fiction, in painting, cinema. Thousands of studies have been written that convincingly prove why the Mormons fought and will fight for freedom of religion, defend the right of people to follow their faith. This is more fully written by the authors of this article in his book "The Church of Jesus Christ of Latter-day Saints in its history and the present," printed in 2016.