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Journal articles on the topic 'Catharine (Church)'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Chatterjee, Jacob Donald. "Christian Antiquity and the Anglican Reception of John Locke’s Paraphrase and Notes on the Epistles of St Paul, 1707–1730." Locke Studies 20 (January 21, 2021): 1–36. http://dx.doi.org/10.5206/ls.2020.10597.

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The study of John Locke’s theological thought has yet to be combined with emerging historical research, pioneered by Jean-Louis Quantin, into the apologetic uses of Christian antiquity in the Restoration Church of England. This article will address this historiographical lacuna by making two related arguments. First, I will contend that Locke’s Paraphrase and Notes on the Epistles of St. Paul (1705–1707) marked a definitive shift in his critique of the appeal to Christian antiquity. Prior to 1700, Locke had largely contested these references to the precedent of the early Christian Church by ma

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Davies, Catharine, and Jane Facey. "A Reformation Dilemma: John Foxe and the Problem of Discipline." Journal of Ecclesiastical History 39, no. 1 (1988): 37–65. http://dx.doi.org/10.1017/s0022046900039063.

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John Foxe's De censura, sive excommunicatione ecclesiastica, rectoque eius usu, published in 1551, was the earliest tract to be written by an English Protestant on the subject of ecclesiastical discipline and, as such, deserves a closer examination than it has received to date. Given that continental Protestants and, later on, Puritan apologists alike accepted as axiomatic that the Reformation could only be established on the twin pillars of pure doctrine and right discipline, the appearance at this time, amid a stream of doctrinal polemic, of a tract on discipline, was significant. It indicat

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3

Vežić, Pavuša. "Memorije križnoga tlocrta na tlu Istre i Dalmacije." Ars Adriatica, no. 3 (January 1, 2013): 21. http://dx.doi.org/10.15291/ars.459.

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Generally speaking, paleochristian memoriae have emerged out of the funeral traditions of the pagan world of Antiquity with its particular expression of the cult of deceased, sustained with the culture that had come out of Christian theology and aesthetics. It came together withnew architectural forms some of which were characterized with cross-like forms, not only as a general symbol of new faith, but also as the spatial projection, model after which one had to build. It is defined by two axes that cross at the right angle, the framework of the overall architecturalcomposition, factor of buil

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Ana, Laura de Castro Vieira, Cássia dos Santos Fernanda, and Stefani de Souza Rocha Cirqueira Naiara. "FONTES HISTÓRICAS EM SALA DE AULA: A MOBILIZAÇÃO DE DOCUMENTOS PARA SE PENSAR A CONDIÇÃO FEMININA NO ILUMINISMO." HUMANIDADES & TECNOLOGIA (FINOM) - ISSN: 1809-1628-- vol. 53- out. a dez. 2024 53 (October 23, 2024): 282–93. https://doi.org/10.5281/zenodo.13977795.

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<strong>Resumo:</strong> Este trabalho objetiva relatar uma experiência, ocorrida no Colégio de Aplicação da Universidade Federal de Uberlândia, através de um projeto desenvolvido pelo Núcleo Interdisciplinar História/Geografia do Programa de Residência Pedagógica/CAPES, acerca da utilização e mobilização de fontes para promover reflexões e problematizações sobre o Movimento Iluminista do século XVIII, a partir de um recorte relacionado à história das mulhere

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Robertson, Beth A. "Radiant Healing." Nova Religio 18, no. 1 (2013): 16–36. http://dx.doi.org/10.1525/nr.2014.18.1.16.

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The Church of Divine Revelation and the Radiant Healing Center, in St. Catharines, Ontario, proposed that mystical realities shaped bodily and mental wellness. Receiving diagnoses and medical treatments from perceived disembodied beings, congregants in the 1920s and 1930s evoked the mystical origins of alternative medicine by envisioning health as a process through which spirit, mind and body coalesced. Female participants therefore were enabled to reject the label of pathology and heal themselves through the power of their minds. Uneasy with the label of paranormal or supernormal, members vie

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6

Czarnecki, Piotr. "A New Paradigm: “The Middle Ages without Catharism” and the Testimony of the Inquisitional Sources." Perspektywy Kultury 31, no. 4 (2020): 89–108. http://dx.doi.org/10.35765/pk.2020.3104.08.

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The article discusses the radical interpretation of Catharism which is getting more and more popular in the recent years. It’s adherents assume, that this heresy never existed for real in the regions of contemporary southern France, but was only a construct of the Catholic clergymen. In their opinion the image of well-organized and doctrinally consistent heresy was created by the Catholic polemists, basing on the ancient anti-heretical writings (mainly anti-manichaean scriptures of St. Augustine) and than it was imposed on the innocent people questioned during an inquisitorial procedure. The

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7

Hamilton, Bernard. "Perfection and Pragmatism: Cathar Attitudes to the Household." Studies in Church History 50 (2014): 86–96. http://dx.doi.org/10.1017/s0424208400001662.

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When the Cathar Church was first established in southern France in the twelfth century it was generally tolerated by the secular authorities. At that time its hierarchy recognized only one type of Cathar household, which consisted of single-sex communities of initiated members known as ‘the perfect’. After the introduction of the Papal Inquisition in Languedoc in 1233, the Cathar Church was systematically persecuted and one consequence of this was that its leaders’ conception of what constituted a Cathar household became diversified. The traditional households of the perfect retained their cen

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8

Kaelber, Lutz. "Weavers into Heretics? The Social Organization of Early-Thirteenth-Century Catharism in Comparative Perspective." Social Science History 21, no. 1 (1997): 111–37. http://dx.doi.org/10.1017/s0145553200017661.

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How did a person become a heretic in the Middle Ages? Then, once the person was affiliated with a heretical group, how was the affiliation sustained? What social processes and mechanisms were involved that forged bonds among heretics strong enough, in some cases, for them to choose death rather than return to the bosom of the Church? Two competing accounts of what attracted people to medieval heresies have marked the extremes in historical explanations (Russell 1963): one is a materialist account elucidated by Marxist historians; the other one focuses on ideal factors, as proposed by the emine

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9

Alberi, Mary. "The Relationship between the Church and the Theatre, Exemplified by Selected Writings of the Church Fathers and by Liturgical Texts until Amalarius of Metz, 775-852 A.D.Christine Catharina Schnusenberg." Speculum 65, no. 3 (1990): 752–54. http://dx.doi.org/10.2307/2864120.

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10

Théry, Julien. "L’hérésie des bons hommes. Comment nommer la dissidence religieuse non vaudoise ni béguine en Languedoc (XIIe-début XIVe siècle) ?" Heresis 36, no. 1 (2002): 75–117. http://dx.doi.org/10.3406/heres.2002.1965.

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The Heresy of the good men. What name should be given to the non Waldesian nor Beguine dissidence in Languedoc (XIIth-XIVth century) ? Thinking about appellations given to this particular religious dissidence ended in proposing a new appellation : «goodmen’s heresy». The current appellations : «cathars» and «catharism», should be abandonned today because they are historically wrong, even if they take roots in terms chosen by the Church at that time and because they don’t take into consideration the persecution constructive aim dimension which constitues the heresy. This last appellation basica

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11

Szuba, Mateusz. "Osoby duchowne w otoczeniu i czynnościach prawnych księcia gdańskiego Warcisława II." Studia z Dziejów Średniowiecza, no. 20 (December 15, 2020): 229–64. http://dx.doi.org/10.26881/sds.2020.24.10.

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The above paper deals with the clergy in the state of Warcisław II, Duke of Gdańsk and East‑Pomerania between 1266 and 1269/70. The careers of representatives of this class are reconstructed by collecting and verifying source information and the extensive discussions of earlier historians. Four clergymen from Gdańsk, 2 from Słupsk, and Michael priest of “Saulyn” have been authenticated, but it is not certain that the last two places actually belonged to Warcisław’s state. The main conclusion of this research is that during the reign of Warcisław II, clergy were of political significan

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12

Preston, Patrick. "Cardinal Cajetan and Fra Ambrosius Catharinus in the Controversy over the Immaculate Conception of the Virgin in Italy, 1515–51." Studies in Church History 39 (2004): 181–90. http://dx.doi.org/10.1017/s0424208400015084.

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The development of the doctrine of the Immaculate Conception of the Virgin has a long history. This article deals with a small but important segment of this development, by providing some account of what was at stake and of the main stages by which the contest was fought out, principally within the Dominican Order, between 1515 and 1551.The development here considered is really sandwiched between two Councils, the Fifth Lateran on the one hand, and Trent on the other, at which the thought of settling a very contentious issue was first entertained and then dismissed. The need for a settlement b

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13

Müller, Daniela. "Les Albigeois - L'église véritable ? Recherche sur l' interprétation ecclésiologique de l'Ecclesia Dei." Heresis 6, no. 1 (1986): 15–24. http://dx.doi.org/10.3406/heres.1986.2117.

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The expanding of historical research in mediaeval catharism makes it necessary to deepen the analysis of cathar theologie. To be in the heart of the subject, it is necessary to try and understand what this group of Cathars represented in their own eyes , they who considered themselves as being the true «Ecclesia Dei», and were such a serious menace to the Roman Church during the 12 th century, because they claimed to be the direct sons of the apostles. An attempt must be made to restore an objective image of the Albigenses, using their own account which contains a very rigorous, dualistic expl

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14

Fajt, Anita. "At the Crossroad of Confessions." Central European Cultures 1, no. 2 (2021): 3–28. http://dx.doi.org/10.47075/cec.2021-2.01.

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The focus of my study is a mid-seventeenth-century Latin manuscript prayer book. Its most basic characteristics should attract the attention of scholars of the period since it was compiled by a Lutheran married couple from Prešov for their individual religious practice. In examining the prayer book, I was able to identify the basic source of the manuscript, which was previously unknown to researchers: the compendium of the German Lutheran author Philipp Kegel. The manuscript follows the structure of Kegel’s volume and also extracts a number of texts from the German author’s work, which mainly

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15

Van Eck, Xander. "De decoratie van de Lutherse kerk te Gouda in de zeventiende eeuw." Oud Holland - Quarterly for Dutch Art History 105, no. 3 (1991): 167–84. http://dx.doi.org/10.1163/187501791x00029.

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AbstractIn 1623 the Lutherans formed a community in Gouda. They appointed a minister, Clemens Bijleveld from Essen, and held their services in private houses at first. In 1640 'Dc Drie Tafelkaarsen', a house on the Lage Gouwe, was converted into a permanent church for them. Thanks to the Groot Protocol, in which the minutes of the church administration were recorded from this donation until the end of the eighteenth century, it is possible to reconstruct the history of the community. The manuscript also documents important gifts of works of art and church furnishings. In 1642 and 1643 seven la

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16

Rusch, William G. "The Relationship between the Church and the Theatre: Exemplified by Selected Writings of the Church Fathers and by Liturgical Texts until Amalarius of Metz—775–852 A.D. By Christine Catharina Schnusenberg. Lanham, New York: University Press of America, 1988. xxiv + 427 pp. $34.50." Church History 59, no. 1 (1990): 74–75. http://dx.doi.org/10.2307/3169090.

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17

Hummler, Madeleine. "Early medieval, medieval and historic periods - Peter Schmid. Die Keramikfunde der Grabung Feddersen Wierde, 1. Jh.v. bis 5.Jh.n. Chr. (Probleme der Küstenforschung im südlichen Nordseegebiet Band 29, Feddersen Wierde Band 5). 192 pages, 97 figures, 51 tables. 2006. Oldenburg: Isensee; 3-89995-355-X hardback. - Odile Maufras (ed.). Habitats, nécropoles et paysages dans la moyenne et la basse vallée du Rhône (VIIè-XVè s.): contribution des travaux du TGV-Méditerranée à l'étude des sociétés rurales médiévales (Documents d'archéologie française 98). 474 pages, 205 illustrations, 63 tables. 2006. Paris: Maison des sciences de l'homme; 2-7351-0985-2 paperback. - Laurent Fau (ed.). Les Monts d'Aubrac au Moyen Age: Genèse d'un monde agropastoral (Documents d'archéologie française 101). 214 pages, 128 illustrations, 14 tables. 2006. Paris: Maison des sciences de l'homme; 978-2-7351-1117-6 paperback €40. - Anders Andrén, Kristina Jennbert & Catharina Raudvere (ed.). Old Norse religion in long-term perspectives: origins, changes, and interactions (an international conference in Lund, Sweden, June 3-7, 2004). 416 pages, numerous illustrations, tables. 2006. Lund: Nordic Academic Press; 978-91-89116-81-8 hardback Kr.300. - Rosemary Cramp. Wearmouth and Jarrow Monastic Sites Volume 2. xvi+676 pages, 323 illustrations, 72 tables (incl. 2 fold-outs). 2006. Swindon: English Heritage; 978-1-873592-94-6 paperback. - Jeffrey D. Hass. Medieval Selby: a new study of the Abbey and town 1069-1408 (Yorkshire Archaeological Society Occasional Paper 4). xii+142 pages, 18 illustrations. 2006. Leeds: Yorkshire Archaeological Society; 1-9035-6445-X paperback £15+p&p. - Sharon E.J. Gerstel (ed.). Thresholds of the Sacred: Architectural, Art Historical, Liturgical, and Theological Perspectives on Religious Screens, East and West. ii+246 pages, 173 b&w & colour illustrations. 2006. Washington D.C.: Dumbarton Oaks Research Library & Collection/Harvard University Press; 978-0-88402-311-1 hardback £41.95. - Edward Norman. The Roman Catholic Church: An Illustrated History. 192 pages, 152 b&w & colour illustrations. 2007. London: Thames & Hudson; 978-0-500-251324 hardback £22.50. - Signe Horn Fuglesang & David M. Wilson (ed.). The Hoen Hoard: A Viking Gold Treasure of the Ninth Century (Acta Ad Archaeologiam et Artium Historiam Pertinentia Volumen XIV). 340 pages, 48 illustrations, 72 b&w & colour plates. 2006. Rome & Oslo: Bardi/Norwegiam Institute in Rome; 88-88620-21-4 hardback. - Per Lagerås. The Ecology of Expansion and Abandonment: Medieval and Post-Medieval Land-use and Settlement Dynamics in a Landscape Perspective. 256 pages, 52 illustrations, 14 tables. 2007. Lund: Riksantikvarieämbetet; 978-91-7209-441-3 paperback £12. - Dan Hicks & Mary C. Beaudry (ed.). The Cambridge Companion to Historical Archaeology. xvi+404 pages, 31 illustrations, 1 table. 2006. Cambridge: Cambridge University Press; 978-0-521-85375-0 hardback £45 & $80; 978-0-521-61962-2 paperback £19.99 & $34.99." Antiquity 81, no. 312 (2007): 505–6. http://dx.doi.org/10.1017/s0003598x00120423.

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18

John, Gallagher. "Cathars, Catharism, Albigenses, Albigensians, Cathari, Catharistae, "Pure Christians"." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573983.

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The Cathars were a heterogeneous heretical sect in medieval Europe. The groups and their beliefs have been identified by various names (Cathars, Catharism, Albigenses, Albigensians, Cathari, Catharistae) and the heresy is identified with different groups across history. The term was used in the Late Antiquity to refer to various heresies: "Cathari" was used of the Novatianists by Saint Epiphanius and other Greek Fathers, while Augustine used the term "Catharistae" to describe a sect of Manichaeans. The term primarily applies to a collection of groups in medieval Europe (12th to 14th centuries)

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19

Leahy, Evan. "Death in Catharism and its Threat to the Church." Armstrong Undergraduate Journal of History 12, no. 1 (2022). http://dx.doi.org/10.20429/aujh.2022.120102.

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20

Laffitte, Maryse. "De franske forskelle og det kætterske Sydfrankrig." Religionsvidenskabeligt Tidsskrift, no. 33 (September 1, 1998). http://dx.doi.org/10.7146/rt.v0i33.2654.

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Modern France is as a whole a country of Catholic culture, despite the presence of other religions, in so far as Catholicism has managed to impose itself historically as a state religion. Nevertheless, France is divided into traditionally believing and non‑believing regions. The South of France was particularly heretic and constituted from the Middle Age to the Reformation a focus of religious and political resistance to the power of the Roman Church, the feudal lords, and the king of France. In the 12th and 13th centuries, Catharism, which can be considered an ‘exemplary’ heresy, impregnated

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21

Sarhan, Mohamed S., Christina Wurst, Alexandar Tzankov, et al. "A nontuberculous mycobacterium could solve the mystery of the lady from the Franciscan church in Basel, Switzerland." BMC Biology 21, no. 1 (2023). http://dx.doi.org/10.1186/s12915-022-01509-7.

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Abstract Background In 1975, the mummified body of a female has been found in the Franciscan church in Basel, Switzerland. Molecular and genealogic analyses unveiled her identity as Anna Catharina Bischoff (ACB), a member of the upper class of post-reformed Basel, who died at the age of 68 years, in 1787. The reason behind her death is still a mystery, especially that toxicological analyses revealed high levels of mercury, a common treatment against infections at that time, in different body organs. The computed tomography (CT) and histological analysis showed bone lesions in the femurs, the r

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Lampros, Alexopoulos. "Messalians." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573268.

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The Messalians or Euchites was a Christian heresy originated in Mesopotamia around 360-370 CE and existed to about the ninth century. Their teachings spread into Syria and Asia Minor and later to Thrace. The name "Messalian" comes from the Syriac mṣallyānā, meaning "the person who prays". The name euchitēs comes from the Greek translation of the Oriental name and means the same. The first references to Messalianism appear in the 370's in Ephrem the Syrian's "Contra haereses", in Epiphanius's "Panarion" and "Ancoratus", and later in Jerome, Atticus and Sisinnius, Archbishops of Constantinople a

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Lampros, Alexopoulos. "Manichaeans." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573339.

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Manichaeism was a dualistic religious movement that was founded in Persia in the 3rd century CE by Mani, who was known as the Apostle of Light or the supreme illuminator. Even though Manichaeism was broadly considered as a Christian heresy, which many Christian Fathers opposed with their writings, it was in fact a religion per se. The coherence of its doctrines and the rigidness of the structure and institutions, preserved throughout its history a unity and unique character. The founder of Manichaeism was Mani. He was of Iranian origin, born in 216 near Seleucia-Ctesiphon (southern Babylonia),

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