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Relevant bibliographies by topics / Christain saints, Roman

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Academic literature on the topic 'Christain saints, Roman'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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Journal articles on the topic "Christain saints, Roman"

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Öz, Cüneyt. "A late roman Ampulla with the depiction of Saint Menas from Andriake Church B." Cercetări Arheologice 30, no. 1 (2023): 237–46. http://dx.doi.org/10.46535/ca.30.1.13.

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This study elaborates on an ampulla found in Church B in Andriake harbor. Church B, one of the six churches in Andriake, was built in the early 5th century AD and was in use until the early 7th century. There is a depiction of Saint Menas in the gesture of orans on both sides of the ampulla, which was found in the church during the excavation between 2011-2013. Additionally, on both sides of Menas, there are camels bent over on his feet. The ampulla, thought to have been produced in the Saint Menas sanctuary, is dated to the early 7th century AD. Saint Menas is one of the military saints born

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Dementyev, Leonid I. "Veneration of saints in Anglicanism." Issues of Theology 3, no. 2 (2021): 234–42. http://dx.doi.org/10.21638/spbu28.2021.206.

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The Anglican Communion, which unites forty-one local Anglican Churches, traditionally honors holy ascetics and heroes of the faith, among whom there are both saints glorified after the English Reformation and general Christian teachers and martyrs known to the Roman and Eastern Orthodox Churches. Some Anglicans honor the saints, turning to the One God with gratitude for certain examples of a great righteous life, and ask Christ to send down the same good deed. Other Anglicans, on the contrary, appeal to the saint directly, like Catholics and Orthodox Christians. By themselves, Anglican views a

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Danilov, Andrei Aleksandrovich. "Judicial practices of the Eastern Christian saints in the beginning of the IV – middle of the V centuries." Genesis: исторические исследования, no. 5 (May 2021): 140–50. http://dx.doi.org/10.25136/2409-868x.2021.5.35718.

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This article is dedicated to the study of activity of the saints in the area of justice during the Late Antiquity, and is structured upon the examination of theirs hagiographical works. The period of Late Antiquity, with its peculiar attitude towards the questions of crime and punishment and their social meaning is virtually out of the field of regards of modern historians. This article places emphasis no so much on the legal issues as on the social aspects of the practice of saints. The object of this research is the phenomenon of the saint, which emerged on the East of the Late Roman in the

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Wyche, Romy. "Written in Stone: The Medieval Lives of Roman Sarcophagi in Saint-Maximin." Medieval History Journal 26, no. 2 (2023): 273–92. http://dx.doi.org/10.1177/09719458231216335.

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Roman sarcophagi are some of the most frequently reused objects from the Roman world: whether as spolia for new architectural projects or reused as tombs, as altars or even as flower pots. During the Middle Ages, however, a curious phenomenon emerged, that of the ‘reinvention’ of sarcophagi as tombs of saints. Starting in the eleventh century, a great number of sarcophagi were thought to have been the tombs of saints who had died in Provence during antiquity. The most interesting case in point is the tomb that became associated with Mary Magdalene. In 1279, a late antique tomb with Christian i

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Beregovyi, V. "HISTORICAL ORIGINS OF THE FORMATION OF THE EARLY CHRISTIAN PHENOMENON OF VENERATION OF MARTYRDOM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 9–14. http://dx.doi.org/10.17721/1728-2640.2022.151.10.

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The Institute of Saints is a phenomenon in the history of the Christian Church. This article examines one of the main sources of veneration of Christian saints - the phenomenon of early Christian martyrdom. The author focuses on the early stages of the Christian Church's existence and aims to find the origins of the veneration of holiness in Christian martyrdom, which is a feature of the period of pre-Nicene Christianity. The article examines the main reason for the strained relations between the official authorities of the Roman Empire and the early Christian ecclesia, which led to the emerge

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McLaughlin, A. E. T. "Lives, Lives, and Afterlives." Augustinianum 61, no. 1 (2021): 207–35. http://dx.doi.org/10.5840/agstm20216118.

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Caesarius of Arles in his role as bishop struggled to guide his growing Christian community amid the political and religious fragmentation of early sixth-century Gaul. This article examines the ways in which he shaped his pastoral pedagogy to address the ecclesiological challenges of the post-Roman world. In his own life, in retelling the lives of saints, and in publishing his sermons, Caesarius variously reconceptualized “example” in order to teach ordinary Christians how to live out their faith in a universal church – a stable, if idealized, community that brought comfort in uncertain times.

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Dmitriev, Vladimir. "John Chrysostom on the Roman-Persian Wars." Metamorphoses of history, no. 27 (2023): 0. http://dx.doi.org/10.37490/s230861810024061-7.

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The writings of St. John Chrysostom include numerous information about Persia and the Persians. Some of them relate to military history and reflect the military and military-political realities of Roman-Persian relations in the John Chrysostom’s period. The main part of the information reported by John Chrysostom about the Roman-Persian wars is connected with the Persian expedition of the emperor Julian the Apostate in 363 AD. The Saint explains the unsuccessful outcome of the campaign of 363 for the Romans by the fact that Julian organized anti-Christian persecutions. So, the death of Julian

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Litaker, Noria. "Lost in Translation? Constructing Ancient Roman Martyrs in Baroque Bavaria." Church History 89, no. 4 (2020): 801–28. http://dx.doi.org/10.1017/s0009640721000020.

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Over the course of the early modern period, parish, monastic, and pilgrimage churches across Catholic Europe and beyond eagerly sought to acquire the relics of ancient Roman martyrs excavated from the Eternal City's catacombs. Between 1648 and 1803, the duchy of Bavaria welcomed nearly 350 of these “holy bodies” to its soil. Rather than presenting the remains as fragments, as was common during the medieval period, local communities forged catacomb saint relics into gleaming skeletons and then worked to write hagiographical narratives that made martyrs’ lives vivid and memorable to a population

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Almond, Philip. "The Buddha of Christendom: A Review of The Legend of Barlaam and Josaphat." Religious Studies 23, no. 3 (1987): 391–406. http://dx.doi.org/10.1017/s0034412500018941.

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Through the Manichaeans, the Islamic world, and the Christian East, the story of the Buddha became known to the Christian West. If the teachings of the Buddha reached the West in an attenuated form, his life and the ascetic ideal which it symbolized were a positive force in the spiritual life of Christendom. It is one of the vicissitudes of history for which Christianity and Buddhism can both feel grateful. For the Legend of Barlaam and Josaphat demonstrates powerfully the intimate connections between these two traditions to the extent that they both pursue the spiritual life and the ascetic i

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Anderson, Fred R. "Protestant Worship Today." Theology Today 43, no. 1 (1986): 63–74. http://dx.doi.org/10.1177/004057368604300107.

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“It is not unusual to find cities where Protestant churches of varying demoninations as well as Roman Catholic churches are using the same lessons in worship. As these Christians interact and converse in their day-to-day lives, they are discovering a unity in their worship that transcends historic boundaries and divisions, a unity of commitment to the centrality of Jesus Christ as witnessed to in Scripture. … Those responsible for liturgical renewal are asking two questions: ‘Is it Christian?’ and ‘Is it equipping the saints for their ministry?’ These are the questions by which worship reforms

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Dissertations / Theses on the topic "Christain saints, Roman"

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Szypuła, Wojciech. "The Holy Spirit in the eschatological tension of christian life : an exegetico-theological study of 2 Corinthians 5,1-5 and Romans 8,18-27 /." Roma : Ed. Pontificia università gregoriana, 2007. http://catalogue.bnf.fr/ark:/12148/cb410490029.

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Pettersson, Joanna. "From Rome to Ireland : a comparative analysis of two pagan goddesses and a Christian saint." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353022.

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In Celtic religious studies, it is often difficult to find reliable textual sources if you are working with pre-Christian religion, since all text is written in a Christian context. As a result, Celtic scholars have to look outside of the pre-Christian Celtic context, to search for knowledge elsewhere. For example, one may use texts from Classical writers (such as Caesar) who wrote about Celts they encountered, or look to Christian material (in particular saints’ lives) to search for clues of pagan traditions which may have survived into Christianity. This has resulted in that certain Celtic p

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Uzodimma, Geraldine Chimbuoyim. "An Exegetical and Theological Study of Paul's Concept of Reconciliation in Romans 5:1-11: Envisioning a Transformative Human Relationship." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108077.

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Thesis advisor: Thomas Stegman<br>Thesis advisor: Colleen Griffith<br>The fundamental premise underlying this work is that in Rom 5:1-11, Paul presents God’s reconciliation of humanity with Godself through Jesus’ death as both a key expression of God’s salvific activity and as the foundation and model of reconciliation among peoples. Contrary to studies which create a dichotomy in Paul’s understanding of reconciliation as either a reconciliation between God and humans or a reconciliation among humans themselves, this study presents reconciliation as a key Pauline soteriological expression whic

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Cockrell, Jeffrey. "Paul and the salvation of Israel in Romans 9-11 in light of the new perspective." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683353.

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Essoussi, Vivien. "Hucusque Hieronymus : les continuateurs de la Chronique de saint Jérôme et la genèse de l'Occident post-romain au Ve siècle. Etude historiographique, textes latins revus et traductions inédites." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040226.

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Le genre de la chronique, inauguré, chez les chrétiens latinophones, par saint Jérôme (qui, lui-même, traduisit et compléta, vers 380, les Canons chronologiques d'Eusèbe de Césarée), a longtemps été tenu, du moins en France, et malgré son foisonnement remarquable, comme une forme historiographique tout à fait mineure, dont les notations laconiques apportaient peu à notre connaissance des événements et de leur perception par les contemporains. Pourtant, les trois premiers continuateurs de Jérôme : Prosper d'Aquitaine, l'"Anonyme gaulois de 452", et l'évêque galicien Hydace, révèlent, à l'analys

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Cozette, Sandrine. "Hector au Moyen Age : définition et évolution d'un personnage épique et romanesque." Thesis, Lille 3, 2014. http://www.theses.fr/2014LIL30002.

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L’engouement du Moyen-Âge pour le mythe troyen se traduit tout particulièrement à travers sa figure centrale, Hector. Benoît de Sainte-Maure, qui s’appuie sur la tradition homérique telle que l’a transmise la littérature latine tardive (Ilias latina, Éphéméride de la guerre de Troie de Dictys de Crète, Histoire de la destruction de Troie de Darès le Phrygien), fait du fils de Priam le héros incontesté de son œuvre, le Roman de Troie, et glorifie les exploits de ce guerrier à la prouesse exemplaire. Ce texte constitue le jalon majeur de la construction du mythe d’Hector à l’époque médiévale, do

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Gabrielson, Jeremy. "Paul's non-violent Gospel : the theological politics of peace in Paul's life and letters." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1889.

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This thesis advances a claim for the centrality of a politics of peace in early Christianity, with particular focus given to the letters of Paul and the Gospel of Matthew. In brief, I argue that Paul’s task of announcing the gospel to the nations involved calling and equipping assemblies of people whose common life was ordered by a politics (by which I mean, chiefly, a mode of corporate conduct) characterised by peaceableness, and this theological politics was a deliberate participation in the political order announced and inaugurated by Jesus of Nazareth. To this end, there are three main com

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Randall, Jennifer M. "Early Medieval Rhetoric: Epideictic Underpinnings in Old English Homilies." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/english_diss/61.

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Medieval rhetoric, as a field and as a subject, has largely been under-developed and under-emphasized within medieval and rhetorical studies for several reasons: the disconnect between Germanic, Anglo-Saxon society and the Greco-Roman tradition that defined rhetoric as an art; the problems associated with translating the Old and Middle English vernacular in light of rhetorical and, thereby, Greco-Latin precepts; and the complexities of the medieval period itself with the lack of surviving manuscripts, often indistinct and inconsistent political and legal structure, and widespread interspersion

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Rapa, Robert Keith 1952. "The meaning of Works of the Law (erga nomou) in Galatians and Romans." Thesis, 1994. http://hdl.handle.net/10500/17588.

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This study investigates the meaning of Paul's expression 'works of the law' ( tpycx vOμou) • A survey of representative scholars regarding Paul's attitude toward the Mosaic law demonstrates that confusion over this issue continues as a difficulty in Pauline studies. It is suggested that ascertaining the meaning of this expression will help alleviate that confusion. This study indicates that Paul's use of tpyov is ethically neutral: 'work' itself is neither positive nor negative for Paul. The ethical orientation of a given 'work' is determined by the descriptors Paul attaches to it. P

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Sinenki, Vladislav. "Památná Křesťanská místa na našem území z období IX. - X. století." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-405114.

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The thesis addresses the monuments of Great Moravian church architecture and is based on the material accumulated during the past century. It analyzes the influence of different architectural styles, the hypotheses by different scholars and the existing contradictions between them. The thesis covers a selection of church buildings many of which possess a special spiritual value. Special attention is paid to the hypothesis of the construction date and architectural sources of Ste. Catherine church in Tamovice. Of special interest are the interviews and consultations with leading Czech and Germa

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Books on the topic "Christain saints, Roman"

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Romagnoli, Alessandra. Santa Francesca Romana. 2nd ed. Abbazia San Benedetto, 2000.

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Boudard, Alphonse. Madame--- de Saint-Sulpice: [roman]. Editions du Rocher, 1996.

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Hermanowicz, Erika T. Possidius of Calama: A study of the North African episcopate at the time of Augustine. Oxford University Press, 2008.

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Sydorenko, Teti͡ana. Ihry z Ivanom: Roman. Polihrafichno-vydavnychyĭ dim "Tverdyni︠a︡", 2015.

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Corporation, Marshall Cavendish, ed. The Roman world. M. Cavendish, 1989.

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Halter, Marek. Marie: Roman. R. Laffont, 2006.

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Halter, Marek. Marie: Roman. R. Laffont, 2006.

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Păcurariu, Mircea. Sfinți daco-romani și români. Basilica, 2013.

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Antonio, Massone, ed. Santa Cecilia martire romana: Passione e culto. Centro di Spiritualità Liturgica, 1996.

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Gérard, Michèle. Les cris de la sainte: Corps et écriture dans la tradition latine et romane des Vies de saintes. H. Champion, 1999.

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Book chapters on the topic "Christain saints, Roman"

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Testa, Rita Lizzi. "Saint Valentine and the Symmachi." In Christian Emperors and Roman Elites in Late Antiquity. Routledge, 2022. http://dx.doi.org/10.4324/b22863-9.

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Crook, John. "The Enshrinement of Local Saints in Francia and England." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0005.

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Abstract The cult of saints in the early middle ages found visible and tangible expression above all in the veneration of the bodily (usually skeletal) remains, ‘ relics’, left behind on earth by men and women who had suffered death for their Christian beliefs (martyrs) or who had led particularly holy lives (confessors). From the very earliest days of the organized church the practice exercised a significant influence on the architectural design and the internal arrangement of ecclesiastical buildings housing such relics. In this chapter these influences are examined in the early medieval Wes

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"John Chrysostom: From the Eucharistic Prayer in the Byzantine Liturgy." In Milestone Documents of Christianity. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844117.book-part-013.

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Saint John Chrysostom (c. 347–407) is one of the best- loved saints of the Christian Church. He is honored by the Orthodox Church as a saint and a Holy Hierarch—one of three pivotal bishops of the early church. A slightly older contemporary of Saint Augustine, a figure much better known in the West, John Chrysostom is also considered a saint by Roman Catholics and by Protestants of the Anglican communion. In his time, he was famous for his role as Patriarch, or bishop, of Constantinople, in which he confronted people in power— particularly Empress Aelia Eudoxia—about their ostentation and thei

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"Bede: The Ecclesiastical History of the English People." In Milestone Documents of Christianity. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844117.book-part-024.

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Bede’s most well- known work is Historia Ecclesiastica Gentis Anglorum, or The Ecclesiastical History of the English People, a history of the Christian Church in England. While Bede also provides an in- depth history of England from the time of the Romans up to his own lifetime, his main focus is the spread of Christianity in his native country. A lengthy discussion of the development of Anglo- Saxon kingdoms up to the eighth century is complemented with a catalogue of saints, converted kings, and miracles. Bede pays particular attention to the rivalry between Rome- centered church practice an

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Boganeva, Elena, та Mare Kõiva. "Тексты о святых архива Эстонского литературного музея". У Перспективы изучения фольклора. Взгляд из Эстонии и Беларуси. Миссия выполнима 3. ELM Scholarly Press / Научное издательство ЭЛМ, 2022. http://dx.doi.org/10.7592/sator.2022.23.02.

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The aim of our study is the description and initial systematization of the texts about saints in the Russian collection of the ELM folklore archive labeled ERA Vene – the records from the 1920s-40s, created by the ELM collectors belonging to the Russian population of Estonia. Among the texts about saints in the Russian collection of the ELM archive we can find fairy tales (magical and legendary), spiritual and ethical legends, lore (stories about local landscape features, natural and cultural objects), bylichkas (mythological stories), stories about miracles (legends-bylichkas), legendary stor

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Sharpe, Richard. "Martyrs and Local Saints in Late Antique Britain." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0003.

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Abstract St Alban of Verulamium is the only Romano-British martyr whose cult certainly continued after the Roman period in an enclave of British Christians. His basilica was later adopted by Anglo-Saxons, who preserved the cult in what became one of the major monasteries of medieval England. The Roman town of Verulamium has produced archaeological evidence from the last decades of the fifth century that has been seen as ‘a remarkable testimony to the survival of craftsmanship, engineering practice, and Roman habits of life’. As the decayed Roman town was finally abandoned, a new town started t

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Edwards, Mark. "The Constantinian Circle and theOration to the Saints." In Apologetics in the Roman Empire. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198269861.003.0011.

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Abstract The editors have chosen to end this volume with theOration to the Saints ascribed to Constantine, because the reign of that emperor (306-37 CE) produced a decisive change in the situation of the Christian apologist and the character of his audience, whether real or nominal. It could no longer be pretended that the first aim of the writer was to defend the legal status or the morals of Christians; it was now his expressed intention to convert the pagan world, though it could hardly be supposed that this con version depended chiefly on his literary success. Constantine declared himself

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Baum, Robert M. "Egyptian Religious Traditions under Foreign Domination." In Ancient African Religions. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780197747100.003.0007.

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Abstract This chapter analyzes the sustained interaction among Egyptian religions, already influenced by Greek and Nubian traditions, and new religious communities of Jews, Zoroastrians, and Christians. Egyptian religions continued to be practiced until the early sixth century, spreading Egyptian cults to the far reaches of the Roman Empire. Bitter struggles between Egyptian and Christian communities persisted throughout most of this period. Egypt became a center of Christian learning and practice as well as an important source of minority traditions within Christianity, the Monophysites and t

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Neil, Bronwen. "Channelling the Divine." In Dreams and Divination from Byzantium to Baghdad, 400-1000 CE. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198871149.003.0004.

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This chapter surveys pagan, Christian, and early Islamic attitudes to dream divination and oracles, and the associated practice of incubation at shrines that continued from Antiquity in a religious guise. Divine messages received in oracular dreams in the pagan, Judaeo-Christian, Graeco-Roman, and early Islamic traditions required specialist interpreters and specific locations for gaining privileged access to the divine. It shows how the pagan practices of consulting oracles and sleeping at shrines were adopted and adapted by Byzantine Christians and early Muslims. The first half of the chapte

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Rogers, Nicholas. "Festive Rites." In Halloween. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195146912.003.0003.

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Abstract If Samhain imparted to Halloween a supernatural charge and an intrinsic liminality, it did not offer much in the way of actual ritual practices, save in its fire rites. Most of these developed in conjunction with the medieval holy days of All Souls’ and All Saints’ Day. Within the history of Christian festivals, these holidays were comparatively late arrivals. Initially, the early Christians celebrated those martyred by the pagan emperors rather than the saints. In the fourth century this commemoration occurred on 13 May, but in the next century the observances of different churches d

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Conference papers on the topic "Christain saints, Roman"

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Răchişan, Delia-Anamaria. "Names of saints and holidays in various Romanian ethnographic areas and cultural spaces." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/66.

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The paper aims to highlight two aspects: on the one hand, to what extent names of saints interact with names of holidays in the Christian (Orthodox, Greek-Catholic, Roman-Catholic) calendar and in the folk calendar; on the other hand, whether names of saints and/or holidays in Romanian cultural space can be found in other cultural spaces. Upon looking at names of saints and holidays over the year in the calendars mentioned above, sometimes we notice similarities or contaminations, whereas on other occasions we come across differences. We focus our attention on twelve saints, correlated with tw

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Tincu, Daniel. "On Community in the Political Theology of Jacob Taubes." In World Lumen Congress 2021, May 26-30, 2021, Iasi, Romania. LUMEN Publishing House, 2022. http://dx.doi.org/10.18662/wlc2021/65.

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The present paper aims to analyse through a systematic approach the notion of “community” encountered in the works of Jacob Taubes. Under a theologico-political scenario, the author discusses the political framework of Saint Paul in his Letter to the Romans. According to Taubes, the Apostle inaugurates a new type of sovereignty — acquired by the grace of God, and not by the divine law. Ultimately, the plan of Paul is to create a new “life” for the community of Christians through spirit (gr. πνεῦμα) and the highest form of love (gr. ἀγάπη). According to the author, the Letter to the Romans perf

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