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Journal articles on the topic 'Canonization'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Samerski, Stefan. "On the Canonization of the Founders of Religious Orders in Early Modern Times." Journal of Early Modern Christianity 9, no. 2 (November 1, 2022): 375–85. http://dx.doi.org/10.1515/jemc-2022-2034.

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Abstract Neither before nor after the multiple canonization processes of 1622 have so many founders of religious orders been canonized at the same time. When examining in detail the historic processes of the founders, however, it is not generally possible to identify smooth and rapid procedures leading to their canonization. In the history of the Congregation of Rites, there were multiple hurdles and forms of resistance in the Congregation itself. The reason for the swift canonizations of 1622 was not in reality the founding of an order, but the ecclesiastical interests of the Pope and the Curia in highlighting the important protagonists of Catholic Reform. In addition, the new saints were associated with the struggle against heresies and the defence of the Apostolic See.

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2

Yasmin, Tahsina. "Canonization:." Crossings: A Journal of English Studies 6 (December 1, 2015): 105–10. http://dx.doi.org/10.59817/cjes.v6i.197.

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The Autumn of the Patriarch (1975) by the celebrated Boom author Gabriel García Márquez and The Lizard’s Tail (1983) by the Argentine author Luisa Valenzuela expose dictator/ruler with physical deformity and supernatural power. The first portrays an unnamed dictator in the Caribbean living for ages and the latter the historical López Rega, Isabel Perón’s minister of social well-being in Argentina ruling through sorcery. Within the usual but marvelous Latin American literary framework of magic realism, incoherent narrative, and various perspectives in story-telling, both the novels surprisingly show the use of canonization through which the megalomaniac dictator/ruler dominates the state and its people. García Márquez’s dictator sanctifies his mother, the birdwoman Bendición Alvarado, by false means to maintain power. Valenzuela’s competitor (metaphorical) in the writing of the biography of the Sorcerer, López Rega, first benefits from the canonization of Eva Perón (the Dead Woman) and then sanctifies himself to sustain power. The paper aims to show a comparative analysis of the two Latin American dictator novels in the light of theories on gender studies, power and psychoanalysis in terms of their representation of mother figures and how the process of canonization is used to create an ideological fantasy among the superstitiously manacled, awe-struck people to perpetuate power

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3

Kyuchukova, Mirela. "The Non-canonized New Martyrs of Communist Bulgaria." Balkanistic Forum 32, no. 2 (June 1, 2023): 123–36. http://dx.doi.org/10.37708/bf.swu.v32i2.7.

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In the present study I try to answer the question: Why does the Bulgarian Orthodox Church did not canonize martyrs and confessors from the time of communism, thirty years after its end? Why does the Bulgarian society did not insist on their canonization? Is there a necessity to commemorate their feat in the context of the postmodern? We assume that today the issue of canonizations is an important topic because it is connected with the projection of sanctity in the modern world, moral positions in society, collective memory, making sense of the past. I researched the reasons for the above through the example of some holy people. The canonization validates their feat and is an occasion for rethinking the social public roles, it is directly related to the recovery of the collective memory, in which the martyrs, as well as the torturers, are visible.

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4

Lambert, José. "Measuring canonization." Target. International Journal of Translation Studies 21, no. 2 (December 15, 2009): 358–63. http://dx.doi.org/10.1075/target.21.2.07lam.

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5

Zarhy-Levo, Yael. "On Playwright Canonization." Poetics Today 41, no. 4 (December 1, 2020): 619–40. http://dx.doi.org/10.1215/03335372-8720099.

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This article engages with the issue of the factors determining theatrical prominence, endorsing the “institutional approach.” In discussing the major mediating role played by theater reviewers in the canonization of individual playwrights, the article focuses particularly on two essential factors that contribute to and affect the processes of their canonization: a convergence of the mediating agents concerning the prominent theatrical contribution of the playwright in question; and the formulation of the playwright’s critical construct (an aggregation of traits recurring in the works seen as typifying the playwright in terms of influences and innovations). The careers of four British playwrights, Harold Pinter, John Arden, Sarah Kane, and Martin McDonagh, serve as the case studies. Three of these — Pinter, Arden, and Kane — demonstrate three differing trajectories that represent two distinctive possibilities, whereby either both factors are at play and canonization follows, or neither is at play and canonization fails. McDonagh represents an intriguing, different possibility in which one factor is at play while the other is absent. Thus, while the careers of three of the playwrights demonstrate the effectivity and consequent implications of the two factors, McDonagh’s trajectory illustrates the consequent effectivity of each factor separately and the relevant implications of such effectivity.

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6

DEWEY, ANNE DAY. "Lyric, Affect, Canonization." Contemporary Literature 56, no. 3 (2015): 527–34. http://dx.doi.org/10.3368/cl.56.3.527.

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7

Barnes, Trevor J. "Afterword: strategic canonization?" Journal of Historical Geography 49 (July 2015): 94–95. http://dx.doi.org/10.1016/j.jhg.2015.04.021.

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8

Smoller, Laura Ackerman. "From Authentic Miracles to a Rhetoric of Authenticity: Examples from the Canonization and Cult of St. Vincent Ferrer." Church History 80, no. 4 (November 18, 2011): 773–97. http://dx.doi.org/10.1017/s0009640711001211.

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Historians of science have often looked to the authentication of miracles at canonization trials as a way to investigate the ways in which religious and scientific understandings of the natural and the miraculous came together and, sometimes, into conflict. Most historians of science who have forayed into the world of miracles have, understandably, stopped at the moment of a saint's canonization. Examining the treatment of a saint's miracles both before and after the canonization process, however, yields a different picture. Drawing upon materials from the 1455 canonization and subsequent cult of the Dominican Vincent Ferrer (1350–1419), this essay reveals, first, that papal approval marked only one of several ways in which miracles received publicly-accepted “authentication,” and second, that, after the moment of canonization, the idea of carefully authenticated miracles became irrelevant not simply for the great masses of the faithful, but also for the ecclesiastical hierarchy, who adopted an ever shifting rhetoric of authenticity as authors used tales of the saint's “authentic” miracles to drive home their own various polemical points.

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9

Svoboda, Rudolf. "Apostolic Process on John Nepomucene Neumann in the Diocese of Budweis 1897-1901." Kościół i Prawo 12, no. 1 (June 29, 2023): 229–46. http://dx.doi.org/10.18290/kip2023.13.

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The process of the canonization and beatification of John Nepomucene Neumann began in 1886 in the Archdiocese of Philadelphia and the Diocese of Budweis. His canonization was completed in 1977. The study presents an as yet uncharted topic of the apostolic process in the Diocese of Budweis in 1897-1901 and other activities and events related to Neumann’s process of beatification and canonization in the Diocese Budweis until the decree on Neuman’s heroic virtues was issued in 1921.

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10

Theilmann, John M. "Political Canonization and Political Symbolism in Medieval England." Journal of British Studies 29, no. 3 (July 1990): 241–66. http://dx.doi.org/10.1086/385959.

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Political legitimacy was a shifting concept in medieval England. On the one hand were the tangible aspects of power such as control over appointments and the purse; on the other were the symbolic attributes of power. Baronial rebels were able to gain control over the material aspects of political power on more than one occasion, and they also tried to establish control over the symbolic aspects of legitimacy. Here, they usually failed, for medieval people generally failed to accept baronial use of political symbols as legitimating future developments. Monarchs, on the other hand, were more successful in exploiting the symbolic aspects of kingship to further legitimate their power.The simultaneous success and failure of royal and baronial efforts at establishing legitimacy bear further scrutiny. After viewing the problem of the establishment of legitimacy, this essay focuses on two related episodes during the reign of Richard II: the attempted canonizations of King Edward II and Richard FitzAlan, earl of Arundel. Richard II's reign is chosen for three reasons. First, there was a clearly articulated struggle between king and barons that was fought out in both the physical and symbolic arenas. Second, the process of political canonization produced a royal and a baronial saint during the reign. Although not premeditated on either side, there was a conjunction of events and a desire by the king and the barons to manipulate the symbolic aspects of these events during the reign. The final reason for subjecting saintly symbolism in Richard's reign to examination is that the process of political canonization reached its zenith then.

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11

Ikhsan, Muhammad. "Jejak Kanunisasi dalam Fikih Islam." Nukhbatul 'Ulum 4, no. 1 (June 22, 2018): 351–66. http://dx.doi.org/10.36701/nukhbah.v4i1.29.

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This research analyzes one of manifestation on Fiqh norms of Islam in the form of canonization or Taqnin. Subjects discussed in this research is (1) the Islamic Juristperspectives, (2) brief history of canonization in the history Islamic Jurisprudence. (3) The study of canonization in the al-Fatwa al-Hindiyah, one of the book discussing on Islamic Jurisprudence in the era of Sultan Aurungzeb in Anak Benua region, India during the 17th century. This research applied literary review which analyzes the book of al-Fatawa al-Hindiyah.

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12

Damanik, Dapot, and Lasmaria Nami Simanungkalit. "TEXT AND BIBLE CANONIZATION." Didache: Jurnal Teologi dan Pendidikan Kristiani 3, no. 2 (June 30, 2022): 85–101. http://dx.doi.org/10.55076/didache.v3i2.53.

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God uses the Bible as a means of introducing himself in a special way (a special revelation to people who want to believe). The writers of this Bible are human beings who at the time of writing have been or are being controlled by the Holy Spirit. Even though they did the writing for a specific purpose, these writings were history for the next generation, giving advice, making poetry but in the end the canon team found that the writing was authoritative as the word of God. The importance of textual alignment and canonization of the Bible is due to the many interpretations of various theological circles. The purpose of this study is to discuss the text (books) and the canonization of the Bible and how it implies for Christians. The method in this research uses a qualitative approach with a literature study in the field of systematic theology. The result is that the determination of the canon is very important, because in this way the church states frankly, that the future of God's revelation begins in the Old Testament and ends in the New Testament. The canon of the Bible is central to the life of a Christian, because it is related to the scriptures. Tuhan memakai Alkitab Sebagai sarana dalam memperkenalkan diri secara khusus (penyataan khusus kepada manusia yang mau percaya). Para penulis dari Alkitab ini adalah manusia yang saat melakukan penulisan telah atau sedang dikuasai oleh Roh Kudus. Walaupun mereka melakukan penulisan tersebut untuk tujuan tertentu, tetapi tulisan-tulisan tersebut mensejarahkan kepada generasi berikut, memberikan nasehat, membuat syair tetapi pada akhirnya tim kanon menemukan bahwa ternyata tulisan tersebut berwibawa sebagai firman Tuhan. Pentingnya pelurusan terhadap teks dan kanonisasi Alkitab disebabkan oleh banyaknya interpretasi berbagai kalangan teologi. Tujuan Penelitian ini adalah mendiskusikan teks (kitab-kitab) dan kanonisasi Alkitab dan bagaimana implikasinya bagi umat Kristen. Metode dalam penelitian ini menggunakan pendekatan kualitatif dengan studi literatur bidang teologi sistematika. Hasilnya adalah penetapan kanon tersebut sangat penting, sebab dengan demikian gereja menyatakan dengan berterus terang, bahwa masa depan penyataan Tuhan diawali dalam Perjanjian Lama dan telah diakhiri dengan Perjanjian Baru. Kanon Alkitab merupakan hal yang sentral dalam kehidupan orang Kristen, karena hal tersebut berkaitan dengan kitab suci.

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13

김태연. "The Canonization of Haizi." CHINESE LITERATURE 80, no. ll (August 2014): 103–24. http://dx.doi.org/10.21192/scll.80..201408.005.

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14

(V.A. Orlovskii), Archimandrite Damaskin (V A. Orlovskii). "CANONIZATION OF SAINTS AND PSEUDO-CANONIZATION OF DECEASED ASCETICS. PROBLEMS AND SOLUTIONS." History and Archives, no. 3 (2020): 69–86. http://dx.doi.org/10.28995/2658-6541-2020-3-69-86.

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15

Moberly, Walter. "Book Review: Canonization: Scribes and Schools: The Canonization of the Hebrew Scriptures." Expository Times 111, no. 2 (November 1999): 62–63. http://dx.doi.org/10.1177/001452469911100210.

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16

Dlask, Jan, and Margita Gáborová. "Edith Södergran och hennes efterföljare i översättning i före detta Tjeckoslovakien." Brünner Beiträge zur Germanistik und Nordistik, no. 2 (2022): 147–60. http://dx.doi.org/10.5817/bbgn2022-2-9.

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This article describes chronologically Edith Södergran's and partly also her Finland-Swedish poet colleagues' canonization in the form of translations in the territory of the former Czechoslovakia. The poetry has been translated there into three languages: Czech, Slovak and Hungarian. Södergran's Czech canonization began in the 1930s and reached its peak by the edition of her collected works (1987). In Slovakia, the peaks are two: 1969 (the first anthology) and 2008 (the second one). The article follows which publishers – as the Czech Odeon – or which publications were active in issuing of the translations as well as how the canonization was motivated ideologically. Especially it explores what kind of persons (ie translators) took part in the process. In their professions, many of them combined their translation activities with others, often poetic and in particular academic ones; in Slovakia, translators and poets collaborated with each other rendering the poems. J. B. Michl represents an interesting personal link between the Czech and Slovak canonization processes.

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17

Veisi Hasar, Rahman. "Canonization and sacred text in the Yārsān religion." Iranian Studies 57, no. 1 (January 2024): 47–72. http://dx.doi.org/10.1017/irn.2023.65.

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AbstractThis paper explains the nature of sacred text and the process of canonization in the Yārsān religion. To this end, we first show how three formative ideas—i.e., the history of divine manifestation, the angelology of scribing, and the scripture of Qabālah—played a major role in the emergence of canonization and sacred text in the Yārsān religion. We then turn to the parallel, heterogeneous processes of canonization in the Yārsān community, showing that factors such as the community's rhizomatic structure, idea of infinite divine manifestation, continuous process of producing holy texts, and the heterogeneous nature of its oral tradition hindered the emergence of an ultimate canon in the Yārsān community. Additionally, the sacred Yārsān texts, as the outputs of canonization procedures, are divided into three categories: narrative, testimony, and ritual. Finally, following scrutiny of the linguistic nature of Gorāni koine, the paper attempts to clarify the relationship between different types of religious texts and the formative idea of Qabālah as the archetypal sacred text in the Yārsān religion.

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18

Ahsan, Mohammad Nur. "Dari Autentisitas ke Otoritas: Metode dan Pendekatan Sejarah Intelektual dalam Kajian Kanonisasi Hadis Jonathan A.C. Brown." Mutawatir : Jurnal Keilmuan Tafsir Hadith 14, no. 1 (June 27, 2024): 141–62. http://dx.doi.org/10.15642/mutawatir.2024.14.1.141-162.

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This paper explores the methods and approaches of intellectual history in the works of Jonathan A.C. Brown on the canonization of prophetic sources. Although his studies have sparked scholarly discussion in the following decades, the existing discussions have yet to involve his entire study of the topic and reconstructing his methods and approaches. This article examines Brown’s works on the canonization of ḥadīth texts to outline the methods and approaches to intellectual history that he applies. The close reading method is implemented in this article against Brown’s publications on the role of al-Dāraquṭnī, the canonization of al-Ṣaḥīḥayn, and al-Sunan by Ibn Mājah. Through the determination of the time and period of canonization and the explanation of the reasons behind the canonical status obtained by al-Ṣaḥīḥayn and al-Sunan li Ibn Mājah, Brown’s study on the canonization of prophetic sources in the Sunni community is a response to two problems left by Ignaz Goldziher. The use of methods and approaches in the field of intellectual history allows Brown to examine sources that are common in traditional hadith science in a new way of reading to determine spatial space, periodization, and the role of several agents from the intellectual community in the historical dynamics of hadith canon formation. Apart from criticism of the use of categories from Biblical canon studies to the phenomenon of hadith literature, Brown’s study shows the possibility of expanding the study beyond issues of source authenticity.

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Ingallinella, Laura. "The canonization of Piccarda Donati." Forum Italicum: A Journal of Italian Studies 55, no. 2 (June 9, 2021): 463–84. http://dx.doi.org/10.1177/00145858211022575.

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Starting from the early 14th century, Piccarda Donati and the story of her abduction from the Clarissan convent of Monticelli were subjected to a creative process of reconfiguration and retelling that “made” Piccarda into a virgin martyr and a champion of the Clarissan order. By reading early modern Clarissan and Franciscan historiography against the grain of Paradiso 3–4 and the information preserved in early commentaries of the Commedia, I demonstrate that this process was likely initiated and favored by the Poor Clares of Monticelli, who appropriated and subverted the devotional potential offered by Piccarda’s story as told by Dante in Paradiso 3 and incorporated Piccarda within the canon of the early saints of female Franciscanism.

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20

Brandes, Yehuda. "The Canonization of the Mishnah." Journal of Ancient Judaism 10, no. 2 (May 19, 2019): 145–80. http://dx.doi.org/10.30965/21967954-01002004.

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What is the Mishnah? A code of law or an anthology of Tannaitic literature? The traditional approach relates to the Mishnah as a legal code written by the school of Rabbi Yehudah The Prince. However, among scholars of Mishnah this approach has been the subject of fierce controversy for many years. There were those who regarded the Mishnah as a collection of sources not intended in any way to present legal rulings. Others, however, followed the traditional approach, arguing that Rabbi Yehudah intended to produce legal rulings in the Mishnah and did so by means of emending the text of the sources he had used and editing them. The resolution of this controversy lies in understanding the historical process of the reception of the Mishnah. At first, the Mishnah did function primarily as an anthology. It was only the second generation of the Amoraim, Talmudic sages, who began to regard the Mishnah as a uniform work and an authoritative and binding legal code. Subsequent generations of Amoraim reformulated their approach to the Mishnah with regard to both hermeneutics and legal decision making. Thus, one who studies the Talmud without taking into consideration the historical development concealed within it is influenced by the later approach, which dominates most of the Talmud. An additional stage in the process of the canonization of the Mishnah took place toward the end of the Amoraic period and, in particular, at the time of the redaction of the Talmud in the Savoraic period: both the text of the Mishnah and its language became consecrated, in similarity to the text of the Bible, and a fastidiousness developed with regard to the language of the text, down to the last word. In this article I will endeavor to delineate this historical process.

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21

Savran, David. "The Canonization of Eugene O’Neill." Modern Drama 50, no. 4 (December 2007): 565–81. http://dx.doi.org/10.3138/md.50.4.565.

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22

Brandes, Yehuda. "The Canonization of the Mishnah." Journal of Ancient Judaism 10, no. 2 (December 4, 2019): 145–80. http://dx.doi.org/10.13109/jaju.2019.10.2.145.

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23

Ste¸pniak, Czesław. "Simultaneous Canonization of Linear Models." Communications in Statistics - Theory and Methods 36, no. 13 (October 3, 2007): 2405–12. http://dx.doi.org/10.1080/03610920701215787.

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Foster, John Bellamy. "The Canonization of Environmental Sociology." Organization & Environment 12, no. 4 (December 1999): 461–67. http://dx.doi.org/10.1177/1086026699124011.

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Láleva, Tania Dimitrova. "Saint Methodius: Life and Canonization." Studia Ceranea 9 (December 30, 2019): 27–37. http://dx.doi.org/10.18778/2084-140x.09.02.

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The article discussed the time and place of the canonization of Methodius and the difference in the treatment he received in the Roman Catholic Church and in the Bulgarian Church. The study highlights the overall distinct treatment of the two brothers while tracing the changes in the attitude to Methodius as opposed to that to Cyril in the first texts written in the Slavonic alphabet, in Bulgaria. Two canons and anonymous stichera from the service on the feast day of Methodius indicate that his disciples played a significant role for establishing the cult of Methodius. In the earlier years, there was a difference – the cult of Methodius was in the process of establishment, while Cyril had already been recognized as a saint whose cult was supported by an established tradition and whose figure had been used to support the holiness of his elder brother, later born to eternal life. The study also determines the time of the beginning of the cult of Methodius in Bulgaria at the end of the 9th and the beginning of the 10th century, after the treatise On the Letters and after the translation of the Nebesa (“Heaven”) by John the Exarch in Old Bulgarian, most likely at the time of Constantine of Preslav and Clement of Ochrid.

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26

Etessami, Kousha, and Neil Immerman. "Tree Canonization and Transitive Closure." Information and Computation 157, no. 1-2 (February 2000): 2–24. http://dx.doi.org/10.1006/inco.1999.2835.

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Renoux, Christian. "The Quintuple Canonization of 1622: Between the Renewal of the Making of Saints and Claims for Pontifical Monopoly." Journal of Early Modern Christianity 9, no. 2 (November 1, 2022): 179–99. http://dx.doi.org/10.1515/jemc-2022-2026.

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Abstract This article examines the particular place of the quintuple canonization of 1622 in the long history of papal canonization. While the papacy gradually imposed its control over the creation of new saints in the Middle Ages, in the Modern Era it faced a double challenge to its practice. On the one hand, Luther condemned the elevation to the altars in 1523 of the Saxon bishop Benno of Meissen, in which he saw the creation of a new idol. And, in fact, a long silence from the Roman Curia followed. On the other hand, when Sixtus V decided to canonize a new saint in 1588 in response to the insistent request of Philip II of Spain, the Roman Curia was confronted with strong pressure from the new orders to have their founder canonized in the context of a multiplication of cults of beati that was beyond its control. The quintuple canonization of 1622 was the triumph of these orders and their founder, but Urban VIII drew radical consequences in the years that followed. He decided to impose new rules of procedure that allowed Rome to extend its monopoly to the cult of the beati and to regain for a few decades the parsimony of medieval canonization.

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Nicolau, Felix Narcis. "For the sake of a liberalized Romanian culture! What about an interdisciplinary and transdisciplinary canon instead of the isolated monopolies with a subscription to the state budget?" Swedish Journal of Romanian Studies 3, no. 1 (April 29, 2020): 86–103. http://dx.doi.org/10.35824/sjrs.v3i1.21415.

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Fake canonizations are prevalent in the former communist countries wherein arts and culture in general may still function as propaganda weaponry at the hands of the sponsoring state. The public is almost eliminated from the process of canonization, as the publishing houses, art galleries, and cultural industries seldom survive and flourish from sales to a real public. As a rule, their rarefied public is summoned from a flimsy contingent, from the less promoted artists who try thus to conjure the benevolence of the critics and famed authors/artists, and from those who are ready to attend cultural events as long as they are financially covered by the state. For instance, a sizable percent of the funds directed towards literature from the state budget in Romania has been constantly invested in the promotion of Mircea Cărtărescu in the vain hope (so far) the Romanian literature will be awarded the Nobel Prize for literature and will cure thus a profusely nourished complex of inferiority. Maybe in the new future. Meanwhile, many more modern and impactful writers simply vanish into the abyss of anonymity as the bookshops are interested in promoting only those writers coming from publishing houses with a subscription to the state budget. This would be one explanation for the constant decrease in the public paying for literary and artistic works. The result of an haphazard process of canonization and of the lack of a free cultural market (at least 50% of investments coming from private sources) are obvious. Wherefrom the impending need of an interdisciplinary and transdisciplinary super-arch-canon.

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Kołtun, Monika. "Signed: Gombrowicz: “Pupa,” the Western Canon, and the English Translation of "Ferdydurke"." Między Oryginałem a Przekładem 24, no. 42 (December 29, 2018): 91–111. http://dx.doi.org/10.12797/moap.24.2018.42.06.

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The present paper aims at demonstrating how the initial norms adopted by translators, affecting their operational norms, impact the hermeneutic potential and process of canonization of the target text—or, in other words, how the consistency of Gombrowicz’s philosophy as it is expressed in his works in the Polish language transforms when translated into English. Opening with an overview of the canonization of translated literature and canonical authors’ “signature words,” the paper concentrates on one of landmark Gombrowicz’s terms, the word pupa, and its function in the immanent poetics of the philosopher’s work and in his global vision of the human condition. Against such a backdrop, an analysis of the consequences of the English translator’s choice concerning this term is provided, simultaneously revealing the importance of “signature words” in the process of canonization of a translated text.

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30

Svoboda, Rudolf. "Ordinary Informative Process on John Nepomucene Neumann in the Diocese of Budweis in 1886-1888 and Examination of His Written Estate in 1891." Kościół i Prawo 11, no. 2 (December 30, 2022): 267–87. http://dx.doi.org/10.18290/kip22112.16.

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The process of the canonization and beatification of John Nepomucene Neumann began in 1886 in the Archdiocese of Philadelphia and the Diocese of Budweis. His canonization was completed in 1977. The study presents the as yet uncharted topic of the informative process in the Diocese of Budweis in 1886-1888, including a follow-up examination of John Nepomucene Neumann’s written estate in 1891 and other activities and events related to the Neumann’s process of beatification and canonization up to the beginning of the so-called Apostolic process in December 1896. This study seeks to describe in more detail the ecclesiastical legal process of the whole case; in addition to the context, it seeks to show in a broader horizon the so-called second life of John Nepomucene Neumann in the Diocese of Budweis, which was associated with the spread of his spiritual legacy.

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31

Rosendahl Thomsen, Mads. "Changing Spaces: Canonization of Anglophone World Literature." Anglia 135, no. 1 (March 1, 2017): 51–66. http://dx.doi.org/10.1515/ang-2017-0004.

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AbstractCanonization, understood broadly as the complex processes in which some works and authors obtain a privileged position in literary culture, while others become less and less visible, takes place continually in the interplay between preferences among readers, critics and institutions. These can now be studied better thanks to new digital resources and social media. The canonization of world literatures is particularly complex as it traverses notions of national canons and sits uneasily between integration with Western literature and a counter-canonical stance. This article considers the uses of a differentiated view on canonization and how data resources that have been made available on the circulation and readership of authors can be used to qualify canonization. The relationship between the locally and globally oriented Anglophone writers and the growing importance of migrant writers is investigated, as well as the influence of world literature in English which is included for its influence not only on Anglophone canons but also canons of non-English literary cultures.

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YANG, Qing. "Canonization and Variations of Shakespeare’s Work in China." Cultura 19, no. 2 (January 1, 2022): 115–29. http://dx.doi.org/10.3726/cul022022.0008.

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Abstract: In “Canonization and Variations of Shakespeare's Work in China,” Qing Yang discusses the role of cross-linguistic and inter-cultural variations with regard to William Shakespeare's intercultural travel and canonization in China. In the context of globalization, Shakespeare's texts outside Western cultures undergo cross-national, cross-linguistic and inter-cultural variations in the process of translation. From a symbol of Western powers and cultures to a bearer of Confucianism, a fighter for the survival of the nation during the anti-Japanese struggle, and to a literary master with abundant possibilities of interpretation and adaption today, Shakespeares (in the plural to indicate the multiple texts of Shakespeare) change and vary in modern and contemporary China. The inter-cultural communication of Shakespeare with clear markings of Chinese culture and history progresses through variation. Yang argues that it is the paradigm of Shunqing Cao’s variation theory central to the formations of world literature(s) that has facilitated the canonization of Shakespeare’s work in China.

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Welizarowicz, Grzegorz. "Junípero Serra’s Canonization or Eurocentric Heteronomy." Studia Anglica Posnaniensia 53, s1 (December 1, 2018): 267–94. http://dx.doi.org/10.2478/stap-2018-0013.

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Abstract The article assesses the recent canonization of Junípero Serra, Spanish Franciscan missionary and founder of the California mission system. I begin by introducing the priest and outlining the genesis of his assignment. I then discuss the model of missions’ operation and problematize their results. The rise of Serra’s legend is situated within the historical context of California’s “fantasy heritage”. I later outline the chief arguments and metaphors mobilized by the Church in support of the new saint. In the central part of the essay, I address and critically examine the ramifications of a document Serra authored and which the Church took as the priest’s passport to sainthood. I argue that the document inaugurated the epistemic and social divides in California and, marking the Indian as homo sacer (Agamben), paved the way to the Indigenous genocide in the mission and American eras. Following this, I offer a semiological (after Barthes and Lakoff) interpretation of the canonization as a modern myth, argue that metaphors invoked in support of the priest inverted the historical role played by Serra and, finally, ponder the moral ramifications of this canonization.

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SHUPAK, Nili. "'Canon' and 'Canonization' in Ancient Egypt." Bibliotheca Orientalis 58, no. 5 (December 1, 2001): 535–47. http://dx.doi.org/10.2143/bior.58.5.2015736.

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Nugroho, Kharis. "Al-Kulaini's Canonization of Al-Kafi." Tasfiyah: Jurnal Pemikiran Islam 6, no. 1 (February 11, 2022): 115. http://dx.doi.org/10.21111/tasfiyah.v6i1.7620.

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SHIMIZU, Toshifumi. "The Doctrinal Canonization of the Kathavatthu." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 63, no. 3 (2015): 1243–49. http://dx.doi.org/10.4259/ibk.63.3_1243.

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Nulley-Valdés, Thomas. "Re-thinking McOndo and its Canonization." Journal of Iberian and Latin American Research 26, no. 2 (May 3, 2020): 226–46. http://dx.doi.org/10.1080/13260219.2020.1829683.

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Hammerschmidt, Sören. "Barbauld’sRichardsonand the Canonization of Personal Character." Eighteenth-Century Fiction 25, no. 2 (December 2012): 431–54. http://dx.doi.org/10.3138/ecf.25.2.431.

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Morton, Leith. "The Canonization of Yosano Akiko’s Midaregami." Japanese Studies 20, no. 3 (December 2000): 237–54. http://dx.doi.org/10.1080/713683787.

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González de Mendívil, José R., and Federico Fariña Figueredo. "Canonization of max-min fuzzy automata." Fuzzy Sets and Systems 376 (December 2019): 152–68. http://dx.doi.org/10.1016/j.fss.2019.03.009.

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Krstić, Sava, and Sylvain Conchon. "Canonization for disjoint unions of theories." Information and Computation 199, no. 1-2 (May 2005): 87–106. http://dx.doi.org/10.1016/j.ic.2004.11.001.

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Engler, Balz. "Stratford and the canonization of Shakespeare." European Journal of English Studies 1, no. 3 (December 1997): 354–66. http://dx.doi.org/10.1080/13825579708574396.

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Bukov, V. N., and S. V. Goryunov. "Inversion and canonization of block matrices." Mathematical Notes 79, no. 5-6 (May 2006): 614–24. http://dx.doi.org/10.1007/s11006-006-0070-2.

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Hsia, Ronnie Po-chia. "War Saints: The Canonization of 1622." Journal of Early Modern Christianity 9, no. 2 (November 1, 2022): 201–26. http://dx.doi.org/10.1515/jemc-2022-2027.

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Abstract The five new saints added to the feast days of the Catholic Church in 1622 occurred in the middle of two wars: the 30 Years’ War in Central Europe between Protestants and Catholics, and the resumption of the struggle by the Dutch to gain independence from Spain. Coming as the result of intense lobbying by different ecclesiastical and political interests, the canonization of 1622 provided an excellent window to observe the mentality of Counter-Reformation Europe. This is accomplished by a close reading of the reports of festivities and celebrations that took place in Rome, Prague, cities of Catholic Germany, in France and Lorraine, in Madrid, where the Spanish capital celebrated their four new national saints, and finally in Antwerp, near the frontlines in the Spanish Netherlands. In the uneven reception of the five saints, those of the Jesuits Ignatius and Xavier stood out, as models for Spanish military valor and global empire.

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Logan, Oliver. "San Luigi Gonzaga: Princeling-Jesuit and Model for Catholic Youth." Studies in Church History 47 (2011): 248–57. http://dx.doi.org/10.1017/s0424208400000991.

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Luigi (Alvise) Gonzaga (1568–91), heir to the principality of Castiglione delle Stiviere, renounced his succession in 1585 to enter the Jesuit novitiate, in the course of which he died of plague, evidently contracted while ministering to the sick. He was beatified with extraordinary rapidity in 1605, four years before Ignatius Loyola and Francis Xavier. Admittedly the figure of the ‘angelic youth’ Luigi, as presented in the life written by the promoter of the cause for his canonization, Virgilio Cepari, and finally published in 1606, was more conventional and more calculated to seize the popular imagination than the uncharismatic Loyola, who enjoyed a very limited cult initially and was slow to deliver miracles. But, more significantly, the beatification was a matter of dynastic politics: it was promoted not only by the Jesuits but also, and more insistently, by the Gonzaga dynasty, supported by the Holy Roman Emperor and by allied dynasties. A phase of bureaucratization of canonization processes, already under way, was intensified shortly after Luigi’s beatification. Moreover, the criteria for sainthood would seem to have shifted somewhat in the first half of the seventeenth century. Luigi was not canonized until 1726, under Benedict XIII. In 1729 the same pope pronounced him the patron of students in Jesuit educational institutions and apparently also of students more generally. This provided the basis for the cult of Luigi in the nineteenth century as the patron of ‘Catholic youth’, that is both adolescents and young adults. This development was linked to a novel understanding of adolescence as a specific age group and also to the Church’s battle against secularism. Thus the cult acquired a new relevance long after the princely world that had pressured for Luigi’s canonization had passed away. The legal history of canonization processes substantially explains the delay in Luigi’s canonization, but this delay is also partly explicable by the very complexity and ambiguity of Luigi’s image as both child and man, which served in the long term to give ever new life to his cult.

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Serrano-Muñoz, Jordi. "Canon Breeds Canon." Archiv orientální 89, no. 2 (September 30, 2021): 339–63. http://dx.doi.org/10.47979/aror.j.89.2.339-363.

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In this article, I explore the relationship between the reproduction of hegemonic discourses of national representation in the reception of literature in translation and processes of canonization. I argue that World Literature as a paradigm hinders our efforts of overcoming the burdens of canonization. As a case study, I analyze the implications of building and reproducing a canon of Japanese literature in translation in the United States for the way Japan has been represented in public discourse in the last thirty years. I will focus on the reception of Murakami Haruki as the contemporary representative of the canon of Japanese literature in translation. My goal is to examine how the circumstances of Japanese literature in translation perpetuate mechanisms of canonization in their engagement and legitimation of an ongoing logic of representation that is non-confrontational with agents in power. I aim to test the extent to which studying the reception of East Asian literature in translation can help us promote a broader discussion on the appropriateness of such frameworks in our understanding of the contemporary literary phenomenon.

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Chmielewski, Marek. "John Paul II – the Pope of Holiness." Forum Teologiczne, no. 22 (October 13, 2021): 157–70. http://dx.doi.org/10.31648/ft.6928.

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Among many titles, John Paul II fully deserves to be called the “Pope of Holiness” due to a record number of beatifications and canonizations that he made and an original doctrine on holiness. He wanted to put into practice the conciliar teaching on the universal call of Christians to holiness. In the Pope’s theology of holiness, the emphasis is placed on the Holy Trinity as the source of all holiness. In addition, he speaks of the manifestations, models and means leading to holiness, and thus of a specific “pedagogy of holiness”. John Paul II’s doctrine of holiness is closely related to his lifestyle, which was confirmed by the Church with his beatification (1 May 2011) and canonization (27 April 2014). Considering his doctrine, life and concern for the Christian shape of Europe, it is a legitimate expectation that he will soon be proclaimed a Doctor of the Church and Patron of Europe.

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Laverda, Alessandro. "Revising the Supernatural: Prospero Lambertini's Reconsideration of the Concept of Miracle." Church History 90, no. 1 (March 2021): 45–67. http://dx.doi.org/10.1017/s000964072100072x.

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AbstractAccording to Thomas Aquinas, a miracle had to surpass the whole of the created nature, which meant the visible and corporeal, as well as the invisible and incorporeal nature. Prospero Lambertini (1675–1758), the future Pope Benedict XIV, when he was promoter of the faith, noticed that it was impossible to distinguish a cure that occurred beyond the boundaries of incorporeal and invisible nature (the whole nature) from one that exceeded just corporeal and visible nature. The issue was of utmost importance since it risked delegitimizing the whole system of miracle verification. Consequently, Lambertini, in the fourth book of his magnum opus De servorum Dei beatificatione et beatorum canonizatione (On the Beatification of the Servants of God and the Canonization of the Blessed, 1734–1738), developed a new classification of miracles, which included the works of angels, with the aim of solving the problem. Furthermore, to counteract Spinoza's denial of miracles, he claimed that miracles were not contrary to the laws of nature.

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Oberauer, Norbert. "Canonization in Islamic Law: A Case Study based on Shāfiʿī Literature." Islamic Law and Society 29, no. 1-2 (March 31, 2022): 123–208. http://dx.doi.org/10.1163/15685195-bja10021.

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Abstract The present study analyzes processes of canonization in Islamic law, with a focus on the Shāfiʿī madhhab. I argue that the formation of schools of law may be described as the emergence of distinct networks of intertextual references. This intertextuality – which is manifest inter alia in the choice of commentary and abridgement as key literary genres – transformed legal insight into a collective project centered on a common textual tradition. While these textual traditions were initially multivocal and indeterminate, specific doctrinal positions began to be prioritized in the 11th century. This resulted in the gradual standardization of school doctrine and, in the 14th century, in canonization, when certain texts came to be regarded as the authoritative articulation of the madhhab. The impact of canonization on the development of law has been the object of considerable discussion in Islamic studies. Drawing on a systematic survey of Shāfiʿī doctrine on commercial partnership as represented in commentaries and abridgements of the 9th to 19th centuries, I argue that canonization made a significant contribution to stabilizing legal doctrine, and thus to conferring an element of rigidity on Shāfiʿī law. At the same time, I argue that this rigidity is specific to commentaries and abridgements, which in turn represent only one of many layers of Islamic legal discourse. The marked conservatism of these texts should be interpreted against the backdrop of the functional differentiation of different genres of legal literature: commentaries and abridgements served to preserve and transmit the inherited doctrinal essence of a school, while other genres helped contextualize this doctrinal tradition within an ever-changing environment of social practices.

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Thomsen, Mads Rosendahl. "Overcoming Thresholds and the Mysterious Travels of Literary Influence: Why National Canons Cannot Be Projected onto the Big Canvas." Journal of Foreign Languages and Cultures 6, no. 1 (June 28, 2022): 088–99. http://dx.doi.org/10.53397/hunnu.jflc.202201008.

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World literature studies has to navigate between idealism and realism: the idealism of creating a broader and more inclusive understanding of the world’s literature, and the realism of how literature circulates and has to overcome many thresholds to change canonization. The increased recognition of how translation is a necessary part of world literature has done much to lay the grounds for an increased engagement with literature in non-European languages. I propose that an understanding of key patterns in the international circulation of literary works can provide a better critique of the imbalances of canonization, and the inspiration for the inclusion of neglected works in the future.

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