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Books on the topic 'Christain saints, Roman'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

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

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2

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

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3

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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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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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11

Viggiani, Maria Carmen. Santa Marcellina: Una nobile romana a Milano : vita, opere e devozione della sorella di S. Ambrogio. De Ferrari Editore, 2000.

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12

Mattiotti, Giovanni. Il dialetto romanesco del Quattrocento: Il manoscritto quattrocentesco di G. Mattiotti narra i tempi, i personaggi, le visioni di Santa Francesca Romana, compatrona di Roma. NES, 1995.

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13

Lodi, Enzo. Saints of the Roman calendar: Including feasts proper to the English-speaking world. Alba House, 1992.

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14

Panzarino, Rocco. I santi del calendario secondo il martirologio romano. Schena, 2004.

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15

Giacomo, Dragondelli, ed. Passio sanctarum matyrum Perpetuae et Felicitatis: Romae 1663. Im Selbstverlag, 2009.

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16

Starr, Brian Daniel. Knights, Romans, Greeks, and God. Xlibris Corporation, 2011.

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17

Giornetti, Rossella Incarbone. Tractati della vita et delli visioni di Santa Francesca Romana: Testo redatto da Ianni Mattiotti ... Aracne, 2006.

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18

illustrator, Clarke Liz 1982, ed. Perpetua's journey: Faith, gender, & power in the Roman Empire. Oxford University Press, 2018.

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19

Pietro, Amato, and Santa Maria Maggiore (Church : Rome, Italy), eds. De vera effigie Mariae: Antiche icone romane. A. Mondadori, 1988.

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20

Traylor, Ellen Gunderson. Mary Magdalene. Living Books, 1985.

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21

Orselli, Alba Maria. Santità militare e culto dei santi militari nell'impero dei Romani (secoli VI-X). Lo Scarabeo, 1993.

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22

Lodi, Enzo. I santi del calendario romano: Pregare con i santi nella liturgia. Edizioni paoline, 1990.

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23

Gualberto, Archi Gian, and Amelotti Mario, eds. Il Mondo del diritto nell'epoca giustinianea: Caratteri e problematiche. M. Lapucci / Edizioni del girasole, 1985.

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24

Giornetti, Rossella Incarbone. Tractati della vita et delli visioni di santa Francesca Romana: Testo redatto da Ianni Mattiotti, confessore della santa, in volgare romanesco della prima metà del secolo XV. Aracne, 2014.

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25

Card, Orson Scott. Saints. Forge, 2001.

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26

Rotman, Tamar. Hagiography, Historiography, and Identity in Sixth-Century Gaul. Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463727730.

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Gregory of Tours, the sixth-century Merovingian bishop, composed extensive historiographical and hagiographical corpora during the twenty years of his episcopacy in Tours. These works serve as important sources for the cultural, social, political and religious history of Merovingian Gaul. This book focuses on Gregory’s hagiographical collections, especially the Glory of the Martyrs, Glory of the Confessors, and Life of the Fathers, which contain accounts of saints and their miracles from across the Mediterranean world. It analyses these accounts from literary and historical perspectives, exami

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27

Mauro, Tagliabue, and Centro storico benedettino italiano, eds. Iconografia dei santi Bernardo Tolomei e Francesca Romana: Secoli XV-XX. Badia di Santa Maria del Monte, 2009.

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28

Dionnet, Alain-Charles. Chefs-d'œuvre romans de Saint-Martial de Limoges. Snoeck, 2019.

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29

Hoever, Hugo Henry. Lives-- of the saints for every day of the year: In accord with the norms and principles of the New Roman calendar. Catholic Book Pub. Co., 1993.

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30

Boyle, Marjorie O'Rourke. Loyola's acts: The rhetoric of the self. University of California Press, 1997.

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31

Jordi, Camps i. Sòria, Dectot Xavier, Musée de Cluny, and Museu Nacional d'Art de Catalunya., eds. Catalogne romane: Sculpture du Val de Boí. Réunion des musées nationaux, 2004.

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32

Branchetti, Maria Grazia. Vestire la santità: La vertenza "Romana imaginum" intorno alla raffigurazione dei santi agostiniani : contributi di iconografia agostiniana dall'Archivio do Stato di Roma. Biblioteca Egidiana, 2002.

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33

(Tournai, Belgium) Musée d'Archéologie. Saints noms & noms de dieux: Exposition du 3 juin au 2 octobre 2006. Musée d'Archéologie, 2006.

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34

Benko, Stephen. The virgin goddess: Studies in the pagan and Christian roots of mariology. Brill, 2004.

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35

Yarrow, Simon. 3. Saints in the Middle Ages. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780199676514.003.0003.

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The Church’s triumphal collaboration with the Roman Empire had ended by 500 ce. Political authority hung on in the West through the accommodation reached between two new forms of leadership, the holy man bishop and the Christian king. Saints and their relics—venerated at cathedrals, the court chapels of kings, and monasteries—fostered a new civilization, Latin Christendom. ‘Saints in the Middle Ages’ discusses the Carolingian reform of the cult of saints; the roles of saints in religious life in the Byzantine Empire; the changing relationship between church and saints in the later Middle Ages

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36

Moralee, Jason. The Capitol and the Legends of the Saints. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0008.

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Chapter 7 examines how dozens of martyr acts composed beginning in the fifth century turned the Capitol into a site of Christian resistance. In these pious fictions, rejection of a fantasy Capitol created a new heritage for the hill. The Capitol was reconstructed out of the “living textuality” of the hill, fragments of inscriptions, and the ubiquitous presence of ruins. Unmoored from the traditional ways of remembering the hill established in the late republic, the Capitol came to play a new role in a distinctly Christian history of a pagan Roman empire. These martyr acts elaborated new ways o

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37

Le roman de Thérèse de Lisieux. Alphée, 2011.

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38

Twain, Mark, and Patrice Ghirardi. Le Roman de Jeanne d'Arc. Editions Du Rocher, 2001.

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39

Augustine s Passions: His Transformation from a Roman Citizen to a Catholic Bishop, 354-401. Marquette Univ Pr, 2016.

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40

Thurlkill, Mary. Sacred Scents in Early Christianity and Islam. Published by Lexington Books, 2016. https://doi.org/10.5040/9781978732056.

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Medieval scholars and cultural historians have recently turned their attention to the question of “smells” and what olfactory sensations reveal about society in general and holiness in particular. Sacred Scents in Early Christianity and Islam contributes to that conversation, explaining how early Christians and Muslims linked the “sweet smell of sanctity” with ideals of the body and sexuality; created boundaries and sacred space; and imagined their emerging communal identity. Most importantly, scent—itself transgressive and difficult to control—signaled transition and transformation between ca

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41

I͡Urodivai͡a. ĖKSMO, 2011.

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42

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

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43

Yarrow, Simon. 8. Globalizing sanctity. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780199676514.003.0008.

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The cult of saints crossed global horizons as part of the spread of Roman Catholicism that began in the late 15th century with the maritime expeditions of Catholic Portugal and Spain. ‘Globalizing sanctity’ explains that the most successful seedbed of sainthood was the Americas, where the Church received most patronage when it operated as a colonial government ideological arm, working to pacify and economically exploit the Amerindian natives. Why did the indigenous people adopt their Christian oppressors’ religion and what part did saints play? A fundamental feature of Catholic world mission w

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44

Hermanowicz, Erika. Possidius of Calama: A Study of the North African Episcopate in the Age of Augustine. the Oxford Early Christian Studies Series. Oxford University Press, 2008.

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45

Bryan, Christopher. Son of God. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197651261.001.0001.

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Abstract Christians have long referred to Jesus of Nazareth as “Son of God.” But what have they meant by that? And what, if anything, might such an expression mean in the twenty-first century? This book approaches these questions by surveying the use of this and related expressions: first, in the Scriptures of Israel, which provided the language and concepts in which both Jesus and his earliest followers expressed and understood themselves; second, in the world of Greco-Roman and Roman imperial culture surrounding Israel that saw the rise and spread of Christianity; and, finally, in the early

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46

Dam, Raymond Van. Becoming Christian: The Conversion of Roman Cappadocia. University of Pennsylvania Press, 2011.

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47

Woodward, Kenneth L. Making Saints. Random House Value Publishing, 1992.

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48

Saints of the Roman missal, pray for us. Liguori Publications, 2012.

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49

Pannóniai városok, mártírok, ereklyék: Négy szenvedéstörténet helyszínei nyomában. Pécsi Történettudományért Kulturális Egyesület, 2012.

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50

Woodward, Kenneth L. Making Saints: How the Catholic Church Determines Who Becomes a Saint, Who Doesn't, and Why. Touchstone, 2016.

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