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Journal articles on the topic 'Christain saints, Roman'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

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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Moloney, Francis J. "The Book of Revelation: Hope in Dark Times." Religions 10, no. 4 (2019): 239. http://dx.doi.org/10.3390/rel10040239.

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Contemporary analysis of the world that produced the Book of Revelation suggests that Patmos was not a penal settlement, and there is little evidence that Domitian systematically persecuted Christians. The Emperor Cult was widely practiced, but Christians were not being persecuted for lack of participation. The document makes much of God’s victory in the death and resurrection of Jesus Christ, the slain and standing Lamb (Rev 5:6). The “saints” were not persecuted Asian Christians but, under the influence of the Book of Daniel, John’s presentation of those from Israel’s sacred history who live

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Mateshvili, Levan. "Reasons for the Simplicity of the Burial Sites of Notable Figures (Kings, Saints) in Georgia." Works of Georgian Technical University, no. 4(534) (December 25, 2024): 34–38. https://doi.org/10.36073/1512-0996-2024-4-34-38.

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Throughout its development, humanity has created various types of burial places, and Georgia, with its long historical experience, is no exception. Archaeological excavations in our country have uncovered diverse burial practices, including tombstones, stone cists, burials in clay vessels, burial mounds, and more. The spread of Christianity brought changes to burial customs. In the Greco-Roman world, we find several forms of Christian burials, such as catacombs, sarcophagi, and crypts. The tombs of kings, dignitaries, and saints were often notably grand. Although Christianity has been present

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Van Engen, John. "Christening the Romans." Traditio 52 (1997): 1–45. http://dx.doi.org/10.1017/s0362152900011922.

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Europe was christened in the waters of Roman Christianity. Creeds, liturgies, hierarchies, saints, and ascetic practices favored in later imperial Rome washed over the European peoples in successive centuries and marked their Christianity indelibly. The splendor of that imperial era, rescued from facile notions of a declining Rome, has come to historical life in a distinct epoch called “late antiquity” (300–650). Its monuments testify to an ethos at once classical and spiritual. Late antique Christians instinctively took from Roman surroundings all that suited their new religious ends, from th

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Lanceva, A. M., A. E. Gapanyuk, and C. Simon. "Reception of the Western European Cult of Saints Cyril and Methodius on the Example of Papal Documents Grande munus, Egregiae virtutis, Slavorum Apostoli: Description and Analysis." Concept: philosophy, religion, culture 5, no. 3 (2021): 60–81. http://dx.doi.org/10.24833/2541-8831-2021-3-19-60-81.

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The relevance of the given problems is due to the church, state and socio-cultural veneration of the saints Cyril and Methodius as the creators of the Slavic alphabet and translations of the Holy Scriptures and hymnography into the Slavic language, which distinguishes the Slavic world into a separate cultural type, which often interacts with the multicultural paradigm of the modern European paradigm of the civilizational space. A significant place in the article is occupied by the problem of broadcasting the cult of Saints Cyril and Methodius in Catholicism in the coverage of official document

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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.

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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their acti

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Somorjai, Ádám. "Báthory András római bíborosi címtemploma, a pannóniai szláv misszió és Szent Adorján kultuszának összefüggései." Studia Theologica Transsylvaniensia 23, no. 1 (2020): 9–23. http://dx.doi.org/10.52258/stthtr.2020.1.01.

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In the year 2019 were celebrated the thousand years of the foundation of the Zalavár Benedictine Monastery under the Patrocinium of Saint Hadrian the Martyr on the western shore of the Lake Balaton in Hungary, and this is an occasion to contemplate the significance of this place and of this heritage. Though the Abbey is not existent after 1950, its beginnings are more important in the Carolingian Empire, after the Avar Period, as the Salzburg Benedictine missionaries christianized the territory and as the Slavic Prince Pribina came under Carolingian rule. It was this time to found the first ch

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Takala-Roszczenko, Maria. "Contemporary Ecumenical Challenges of Historically Charged Liturgical Cult: The Services for Josafat Kuntsevych, Afanasiy Filippovych, and Andrzej Bobola." Review of Ecumenical Studies Sibiu 12, no. 1 (2020): 13–39. http://dx.doi.org/10.2478/ress-2020-0002.

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AbstractThe seventeenth century was a period of political and religious turmoil in the Commonwealth of Poland and Lithuania. The confessional conflicts produced martyrs whose cults consolidated the confessional boundaries of the Roman Catholic, the Orthodox, and the Greek Catholic Church. In my article, I compare three such saints: Josafat Kuntsevych (1580-1623, Greek Catholic), Afanasiy Filippovych (c. 1595–1648, Orthodox), and Andrzej Bobola (1591-1657, Roman Catholic), who were martyred in the hands of their Christian neighbours. For material, I use the hymnographical services composed for

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Yilmaz, Yonca, and Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts." Resourceedings 2, no. 3 (2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.

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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated c

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Sobczak, Kamil. "The Transition from the Temple of Jupiter to the Great Mosque of Damascus in Architecture and Design." Studia Ceranea 5 (December 30, 2015): 311–20. http://dx.doi.org/10.18778/2084-140x.05.10.

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Great Mosque of Damascus was built between 705 and 715 by the Umayyad Caliph al-Walid I. However, the origins of this building dates to the distant past. At first it was a location of an ancient Aramaean temple dedicated to the god Hadad. With Hellenization the temple was dedicated to Zeus and in the first century BC the Romans transformation it into the Temple of Jupiter Damascenus. In 391 Emperor Theodosius converted the temple into Christian Cathedral of Saint John. Erection of the mosque by Caliph al-Walid I was under strong influence of earlier constructions. Meaning and consequences of s

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DUȘE, Călin Ioan. "Seneca, Quintilian, and Pliny the Younger, Exceptional Personalities of Roman Culture of the 1st Century AD." Studia Universitatis Babeş-Bolyai Theologia Graeco-Catholica Varadiensis 63-64, no. 1-2 (2019): 125–44. https://doi.org/10.24193/theol.cath.var.2018-2019.06.

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Seneca, Quintilian, and Pliny the Younger, Exceptional Personalities of Roman Culture from the 1st Century AD. In the first century AD. Roman culture managed to give the universal heritage exceptional personalities, who thru their writ-ings influenced both contemporaries and those of the next generations. Thus, thru his vast work, Seneca will remain one of the great personalities of his time. In his writings he pursued, with priority, the improvement of moral life and therefore he managed to be over time a source of inspiration for many cultural and philosophical personalities, but also for so

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Penniman, John David. "Fed to Perfection: Mother's Milk, Roman Family Values, and the Transformation of the Soul in Gregory of Nyssa." Church History 84, no. 3 (2015): 495–530. http://dx.doi.org/10.1017/s0009640715000487.

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Prompted by Michel Foucault's observation that “salvation is first of all essentially subsistence,” this essay explores Gregory of Nyssa's discussion of Christian spiritual formation as a kind of salvific and transformative feeding of infants. This article argues that the prominent role of nourishment—and specifically breast milk—in Gregory's theory of progressive Christian perfection reflects broader Roman era family values concerning the power of breast feeding in the proper development of a child. With particular attention to Gregory's Encomium for Saint Basil, the Life of Moses, and his Ho

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Slepička, Martin. "Kult populárního raně středověkého světce sv. Jiljí v českých zemích od jeho počátků až po konec středověku." Historica. Revue pro historii a příbuzné vědy 13, no. 2 (2022): 97–119. http://dx.doi.org/10.15452/historica.2022.13.0005.

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The study deals with the medieval cult of the early medieval hermit and the Benedictine abbot St. Giles in the Bohemian lands from its earliest beginnings to the end of the Middle Ages. Saint Giles, living in the 7th and 8th centuries in the region of Septimania located in the south of modern‑day France, became one of the most popular Christian saints in the medieval Western and Central Europe due to his patronage. The study therefore seeks to create a comprehensive interpretation of the form of the St. Giles’s cult in the Bohemian lands in the Middle Ages. The historical research of the cult

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Diez, Karlheinz. "Ecumenical Reflections on the Concept of ‘Communio Sanctorum’ in the Liturgy." Studia Theologica Transsylvaniensia 26 (December 20, 2023): 130–46. http://dx.doi.org/10.52258/stthtr.2023.07.

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The study focuses on the concept of the ‘communio sanctorum’ (i.e. the communion of saints) and its liturgical use, addressing important eschatological and ecclesiological questions from an ecumenical perspective. Through comparisons of different Christian traditions, it considers both the subjective and the objective genitive sense of the key Latin term of the study, ‘communio sanctorum’, examining its patrological and conceptual-historical background in detail. The Roman Catholic, Evangelical, Reformed and Orthodox liturgical vocabularies and their common biblical basis, namely Hebrews and R

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Omerzu, Heike. "Paul, the Praetorium and the Saints from Caesar’s Household: Philippians Revisited in Light of Migration Theory." Journal for the Study of the New Testament 43, no. 4 (2021): 450–67. http://dx.doi.org/10.1177/0142064x21990615.

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This article premises that Paul wrote the letter to the Philippians while he was detained in Ephesus, not Rome as has been the traditional view, and that the πραιτώριον mentioned in Phil. 1.13 is a topographical reference – that is, a reference to a Roman administrative building, not the Imperial Guard in Rome. This πραιτώριον is likely also the place where Paul met the members of ‘Caesar’s household’ mentioned in Phil. 4.22. Engaging with Michael Flexsenhar III’s recent study Christians in Caesar’s Household (2019a), I explore the social profile of this group of imperial slaves as well as Pau

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NASEREDDIN, Temam. "DONATUS' RESISTANCE TO ROMAN POWER, BETWEEN THE 3RD AND 5TH CENTURIES AD." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (2021): 21–29. http://dx.doi.org/10.47832/2717-8293.6-3.3.

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According to the term Catholic polemicists, historians such as Opitat Milév and Saint Augustin, who called the anti-Romanian movement and the Catholic Church of Carthage loyal to it, called the Donatismus, a Christian religious movement that appeared in Morocco in the third century AD and flourished between the fourth and fifth centuries AD, which was named after one of its great founders (Donatus), a Christian cleric born in Tivest (present-day Algeria), who refused to submit to the will of the emperor, and the resistance of the Catholic bishops of Carthage who They contented themselves with

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Lebedev, Pavel N. "“PASSIO PERPETUAE ET FELICITATIS” AS A HISTORICAL SOURCE ON THE HISTORY OF EARLY CHRISTIANITY." RSUH/RGGU Bulletin. Series Political Sciences. History. International Relations, no. 2 (2022): 32–47. http://dx.doi.org/10.28995/2073-6339-2022-2-32-47.

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“The Passion of Saints Perpetua and Felicity” is in many ways a unique source on the history of early Christianity and the Roman Empire. Its uniqueness is evident not only in the structure of the text or its content but also in the complexity of issues related to its main characteristics as a historical source. The issues of dating, the interrelation of different versions of the text, original language, authorship and many others for a long time remain a matter of debate in foreign historiography. But in Russian historiography that martyrdom is still on the periphery of attention, and its scie

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Grossi, Vittorino. "La espiritualidad agustiniana de la vida conyugal." Augustinus 65, no. 1 (2020): 113–39. http://dx.doi.org/10.5840/augustinus202065256/25716.

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The article addresses the spirituality of marriage according to Saint Augustine and has three parts. In the first part, the context of the Roman family institution, in which the Christian vision of the family was born and matured, is presented. Secondly, the presentation of the Christian family in the time of Saint Augustine is made, highlighting the three heterodox currents of that time in relation to marriage, as well as the position of the Bishop of Hippo regarding the body. Subsequently, a presentation of the most significant texts of De Bono coniugali is made. Thirdly, some pastoral obser

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Bonura, Christopher. "Eusebius of Caesarea, the Roman Empire, and the Fulfillment of Biblical Prophecy: Reassessing Byzantine Imperial Eschatology in the Age of Constantine." Church History 90, no. 3 (2021): 509–36. http://dx.doi.org/10.1017/s0009640721002158.

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AbstractModern scholarship often attributes to Eusebius of Caesarea (d. circa 340 AD) the view that God's heavenly kingdom had become manifest in the Roman Empire of Constantine the Great. Consequently, Eusebius is deemed significant in the development of Christian eschatological thought as the supposed formulator of a new “realized eschatology” for the Christian Roman Empire. Similarly, he is considered the originator of so-called “Byzantine imperial eschatology”—that is, eschatology designed to justify the existing imperial order under the emperors in Constantinople. Scholars advancing these

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Ivanov, V. Y. "The Papacy as an Ecclesiastical Institution in the history of Early Christianity: aspects in the study of the issue." Voprosy kul'turologii (Issues of Cultural Studies), no. 7 (July 30, 2024): 622–28. http://dx.doi.org/10.33920/nik-01-2407-05.

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This article is dedicated to the Institute of the Roman Episcopate. When studying this topic, it often takes on tendentiousness and ideological shades, which contradicts the principles of scientific objectivity. At the same time, the period in the history of the Roman episcopate before the ecclesiastical schism of 1054 often remains without due attention. Meanwhile, this period is very diverse and filled with the spiritual exploits and large-scale intellectual work of the Roman bishops, some of whom are revered as saints in both Orthodoxy and Catholicism. The most famous of them (but far from

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Kargaltsev, Alexey V. "Family values in the “Passion of Saints Perpetua and Felecitata”." Issues of Theology 6, no. 4 (2024): 586–95. https://doi.org/10.21638/spbu28.2024.403.

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The article is devoted to the analysis of family attachments in “The passion of Perpetua and Felicity” and examines the conflict between the values of the Roman family and the Christian faith, which is traditional for the Christian worldview. This problem is reflected in many hagiographic monuments of the Early Church, however, in “The passion of Perpetua and Felicity” all facets of the value conflict are reflected: the martyr acts as a wife, mother, daughter and sister. Contrary to the persistent notion that Christian heroes break with their attachments in favor of faith, the article shows th

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García-Arenal, Mercedes. "The Religious Identity of the Arabic Language and the Affair of the Lead Books of the Sacromonte of Granada." Arabica 56, no. 6 (2009): 495–528. http://dx.doi.org/10.1163/057053909x12544602282277.

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AbstractThis article deals, in the first place, with the religious identity of the Arabic language as defined by the ongoing debate, in 16th-17th century Spain, about its identification with Islam. Many new Christians of Muslim origin (Moriscos) tried to break this identification in an effort to salvage part of their culture, and specially the language, by separating it from Islam. I will argue that the Morisco forgery known as the Lead Books of the Sacromonte in Granada—an Arabic Evangile dictated by the Virgin Mary to Arabic disciples who came to Spain with the Apostle Saint James—was part o

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Vedeshkin, Mikhail. "Some Peculiarities of the Pagan Worship in the Christian Roman Empire (5th – 6th centuries)." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 2 (2024): 737–56. http://dx.doi.org/10.25205/1995-4328-2024-18-2-737-756.

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The study examines the nature of ritual practices adopted by the pagans of the late Roman Empire under the conditions of a complete legislative ban on all forms of traditional worship. Based on several reports about religious rites performed in the places, which were once occupied by pagan sanctuaries, it is argued that from the point of view of worshippers of the ancient gods the ruins and remnants of the decoration of their former shrines continued to retain religious significance even after their desacralisation. Moreover, idolaters continued to venerate the locations where the pagan cult h

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Elizbarashvili, Eliso. "Peculiarities of the Phenomenon of Overcoming Death by Hero and Saint." PHASIS, no. 17 (May 17, 2014): 95–105. https://doi.org/10.60131/phasis.17.2014.2323.

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Late antiquity is marked by substitution of the heroic ideal by the ideal of sainthood. Preliminary studies has shown that victory of Christianity was not the victory of the one God over the many, it was a victory of man over the institutions of their past. The article discusses changing the perception of the Death from antique heroes to Christian saints. Antique ideology introduced heroes who achieve everlasting glory and fame by performing physical power, courage and heroism. They die in the battlefield a ‚καλὸς θάνατος‛ and defeat the death by their everlasting glory. This conception is des

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Buzykina, I. N. "Roman Virtues in the Christian Context of St Augustine’s De Civitate Dei." Concept: philosophy, religion, culture 4, no. 3 (2020): 62–75. http://dx.doi.org/10.24833/2541-8831-2020-3-15-62-75.

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The topic of this paper is the continuity of major religious, moral and ethical concepts of Roman culture in following periods. These are the virtues of the citizen, namely virtus, fides and pietas — which distinguish the Roman citizen as a brave warrior, honest magistrate and pious pater familias. The central one was the duty to the City. Some traces of this tradition can be observed in the most influental sources of the Christian Patristic period, although the very intention of morals has changed: res publica, a common/communal duty, was replaced by the adoration of God. With the view to a r

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Thian Rope, Stefanus Sujatmoko, and Juan Carlos. "RELEVANCE OF CHRISTIAN ETHICS IN ADDRESSING CORRUPTION AND SOCIAL JUSTICE ISSUES IN INDONESIA." International Journal of Education and Literature 2, no. 2 (2023): 01–13. http://dx.doi.org/10.55606/ijel.v2i2.68.

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Basically, if a Christian who serves in government lives outside the control of absolute norms, then he tends to break the rules when carrying out his duties and responsibilities. The Bible teaches that sin is the greatest violation of God's law, so that humans are considered guilty before Him and deserve punishment (Romans 3:23 ; 6:23; Isaiah 59 :2). Acts of corruption are regarded as evil deeds in God's eyes, because they do not meet God's standards in leading (cf. Romans 13 :1-4) and should be God's servants who serve the interests of the people. In principle, followers of the Christian rel

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Danilov, Andrei Aleksandrovich. "Public practices of the Christian saints in the Eastern Mediterranean during the IV – V centuries." Genesis: исторические исследования, no. 7 (July 2021): 23–35. http://dx.doi.org/10.25136/2409-868x.2021.7.36222.

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&nbsp; This article examines public practices of the Christian saints in the Eastern Mediterranean during the IV &ndash; V centuries, and leans on studying the hagiographic works. The traditional Roman public events in the period of Late Antiquity with the advent of Christianity gradually ceased their popularity, particularly die to the state and church policy. Along with church liturgies, festivities, and sermons, Christianity offered a new type of public events &ndash; ascetic pageantry. Publicity as an important aspect of ascetic practices practically is outside the scope of att

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Selsvold, Irene. "The already-dead and the Christianisation of Western Asia Minor." Acta ad archaeologiam et artium historiam pertinentia 36, no. 23 N.S. (2023): 177–93. https://doi.org/10.5617/acta.10493.

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This article investigates attitudes towards and practices involving previously established graves and burial places during the period of religious transformation in Roman Asia Minor. Late Antiquity was a period characterised by multiple social changes and upheavals. Burial practice was one of many practices that changed in this period. In large parts of the Roman world sparsely furnished individual inhumations became the burial norm, and burials moved gradually from the designated necropoleis to intramural cemeteries around churches. Research on the causes and effects of these changes in buria

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Grzywaczewski, Józef. "Wpływy monastyczne w życiu rodzinnym w Galii w IV-VI wieku." Vox Patrum 57 (June 15, 2012): 193–215. http://dx.doi.org/10.31743/vp.4127.

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It is generally known that in the fourth, fifth and sixth centuries, monastic ideas influenced family life in the Roman Empire. This article relates especially to prayer before and after meals, and to reading during meals. We have information on this matter in the works by saint Jerome, Palladius and Theodoret of Cyr. Saint Basil wrote about prayer and about reading during meals. Saint Benedict wrote about spiritual readings but not during meals. According to authors such as Sidonius Apollinaris and Hilary of Arles, the tradition of readings during meals was also practiced in families. The pu

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Волчков, Алексей. "Review of: History And Practices Of Meetings In The Early Church Provides Insight. Saint-Petersburg: Saint-Petersburg Christian University Publishing house, 2018. 401 p.; table. (Monographs Saint-Petersburg Christian University). ISBN 978-966-8957-55-0." Библия и христианская древность, no. 4(8) (December 25, 2020): 257–67. http://dx.doi.org/10.31802/bca.2020.8.4.013.

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Книга Валерия Александровича Аликина «История и практика собраний в Ранней Церкви» посвящена комплексному исследованию практики раннехристианских собраний в контексте общинных трапез античных добровольных сообществ (collegia), распространённых в греко-римском обществе первых веков нашей эры. Данное направление в исследовании раннехристианских экклесий не является чем-то новым в науке. Многие учёные XIX в. обращали внимание на сильное сходство между экклесиями и античными добровольными сообществами в устроении и внутренней жизни1. Возрождение этой парадигмы в раннехристианских штудиях произошло

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MUNTEAN, Marcel. "Sfântul Mucenic Trifon." Teologie și educație la "Dunărea de Jos" 22 (June 30, 2025): 143–57. https://doi.org/10.35219/teologie.2024.21.

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The Holy Martyr Tryphon was originated from the Phrygian area, from the village of Lampsac and lived as a true Christian, preaching Christ. Among the various miracles performed by Saint Tryphon, we recall the one in which he expelled a demon from the daughter of the Roman emperor Gordian at only 17 years old. The devil appeared to everyone metamorphosing into a black dog with eyes like fire. This deed led to the conversion of the abbey to Christianity, along with many other dignitaries. He was martyred during the reign of Emperor Decius, the persecutor of Christians in the year 250. In iconogr

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Heimann, Mary. "The secularisation of St Francis of Assisi." British Catholic History 33, no. 3 (2017): 401–20. http://dx.doi.org/10.1017/bch.2017.4.

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St Francis of Assisi, mystic, stigmatic and founder of the Franciscans, has come to seem uncontroversial, a saint for ecologists, socialists and animal lovers as well as Christians of all denominations. Until his rediscovery by the Victorians, Francis was firmly associated with Roman Catholic doctrine, obedience to the papacy, participation in crusades and distinctively Catholic mystical phenomena. This article argues that Faber’s, Oliphant’s and Sabatier’s nineteenth-century Lives of St Francis opened the way for his appropriation by the general British public. The resulting denominational co

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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants." Church History 76, no. 2 (2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.

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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Y

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Kuznetsova, Olga A. "HELLMOUTH IN THE JAWS OF CERBERUS. IN RUSSIA IN THE SECOND HALF OF THE 17TH AND BEGINNING OF THE 18TH CENTURY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 4 (2021): 65–75. http://dx.doi.org/10.28995/2686-7249-2021-4-65-75.

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The paper is focused on the adaptation of the image of Cerberus in Russian culture of the Middle Ages and the Early Modern Times. Fragmentary information about some characters of the Greco-Roman mythology penetrated into Russian medieval literature from the Byzantine. Christians often borrowed and reinterpreted those images in the traditions of Christian symbolism. One of these characters, Cerberus, the dog of Hades, became an infernal character: a guard or a demon of the Christian Hell. As a dog it turned into an Evil animal, executioner of sinners. Аs a three-headed creature it resembled dra

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HOWARD-SNYDER, DANIEL. "Pistis, fides, and propositional belief." Religious Studies 54, no. 4 (2018): 585–92. http://dx.doi.org/10.1017/s0034412517000452.

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AbstractIn my contribution to the symposium on Teresa Morgan's Roman Faith and Christian Faith, I set the stage for three questions. First, in the Graeco-Roman view, when you put/maintain faith in someone, is the cognitive aspect of your faith compatible with scepticism about the relevant propositions? Second, did some of the New Testament authors think that one could put/maintain faith in God while being sceptical about the relevant propositions? Third, in her private writings, Saint Teresa of Calcutta described herself as living by faith and yet not believing; even so, by all appearances, sh

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Джарман, О. А. "Кесарий Каппадокийский — врач и философ поздней Античности. Часть I". Труды кафедры богословия Санкт-Петербургской Духовной Академии, № 1(25) (4 березня 2025): 177–93. https://doi.org/10.47132/2541-9587_2025_1_177.

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На общем фоне скудости биографических данных о врачах (в том числе и врачах-христианах) периода Поздней Римской Империи особый интерес представляет фигура святого Кесария Каппадокийского (Назианзского) — придворного врача четырех римских императоров, который является счастливым исключением из этого правила. Сопоставление имеющихся данных позволяет очертить жизненный путь относящегося к социальной элите и одновременно являющегося выходцем из христианской семьи античного врача того периода. В отечественной литературе, как и в иностранной, практически отсутствуют исследования, посвященные собстве

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Дмитрий Михайлович, Абрамов. "КУЛЬТУРНОЕ И КОНФЕССИОНАЛЬНОЕ ВЛИЯНИЕ РОМЕЙСКОЙ ИМПЕРИИ НА ОКРУЖАЮЩИЕ НАРОДЫ В IX-X ВЕКАХ". Культурное наследие России, № 2(29) (30 серпня 2020): 78–84. http://dx.doi.org/10.34685/hi.2020.29.2.011.

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Культурное и конфессиональное влияние Ромейской империи с одной стороны обогатило традиции и жизнь многих окрестных народов. Огромную роль в этом деле сыграло подвижничество славянских просветителей святых Кирилла и Мефодия. С другой стороны, распространение ортодоксального христианского учения вызвало политическое и военное противостояние между западными и восточными иерархами Вселенской Церкви. The cultural and confessional influence of the Roman Empire on the one hand enriched the traditions and life of many surrounding peoples. A huge role in this matter was played by the asceticism of the

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Markus, R. A. "Pelagianism: Britain and the Continent." Journal of Ecclesiastical History 37, no. 2 (1986): 191–204. http://dx.doi.org/10.1017/s0022046900032966.

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The debate about the social and political attitudes associated with Pelagian theology has exercised a stranglehold on the discussion of Pelagianism in Britain in recent years. Edward Thompson's new book on Saint Germanus and the end of Roman Britain prompts a re-examination of the nature of Pelagianism, a re-examination in which its fate in Britain must take a key part. It will not be necessary to recall here the interesting views on Pelagianism and the end of Roman Britain associated with Dr J. N. L. Myres and the late Dr John Morris which, as Gerald Bonner has rightly remarked, have ‘always

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Kennedy, Angus J. "Christine de Pizan, Victor de Saint-Genis et le manuscrit de Châtellerault." Romania 109, no. 436 (1988): 540–60. http://dx.doi.org/10.3406/roma.1988.1896.

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Anderson, Carol A. "Ansanus “the Baptizer” and the Problem of Siena’s Non-Existent Early Episcopacy (c. 1100–1600)." Religions 16, no. 1 (2024): 22. https://doi.org/10.3390/rel16010022.

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Medieval writers designated Siena as a “new city”. Seemingly confirming this assessment, the Sienese Church possessed no hagiographic tradition of early bishops that would prove that their urban settlement was a true civitas in late antiquity. As part of their effort to verify that their city had not only Roman but also early Christian origins, the Sienese, primarily spearheaded by lay officials, refashioned the image of their martyr-saint, Ansanus (d. 296). By the thirteenth century, the implication that the lay martyr had baptized the citizens was added to his second Latin passion narrative.

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Sierra de la Calle, Blas. "Pinturas filipinas (1641-1828): Libros de Profesiones de San Agustín de Manila." Archivo Agustiniano 103, no. 221 (2019): 219–376. https://doi.org/10.53111/aa.v103i221.1209.

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The art of painting in the Philippines was developed in close relation with the Christian faith. The missionary, specially the Augustinian friars, were the main promoters. This research presents the religious Filipino paintings that can be seen in the books of Religious Professions of San Agustin Convent, Manila, from 1641 to 1826. The first chapter is dedicated to SanAgustin Convent as Noviciate House. In the second, is presented what was the meaning of the religious profession, and the rite of the ceremony, according the Constitutions of the Order. The third chapter shows the two books of pr

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