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Relevant bibliographies by topics / Christian saints

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Academic literature on the topic 'Christian saints'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Christian saints"

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Spenciner, David B., and Theodore Dziemianowicz. "Survey of the Early (pre-1000 AD) Use of Christian Saints’ Names and Images on European Coins." KOINON: The International Journal of Classical Numismatic Studies 6 (December 14, 2023): 155–69. http://dx.doi.org/10.32028/k.v6i.2348.

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While the very earliest appearance of a Christian Saint has been well described as Saint Michael replacing winged Liberty on gold Tremisses of Lombardy in the late 7th and early 8th Century, other saints also appeared in multiple places across Europe very soon thereafter. The study goal was to identify and categorize this very early use of Christian saint’s names and images on European coins. In total, 19 numismatic books representing ten geographic regions were analyzed and the appearance of saints, either in the inscription or as a portrait, was noted. A total of 157 coin types mentioning 19 different saints were identified as dating to before the year 1000 AD. Mints in several regions were represented, including parts of Italy, France, England, the Low Countries, and Germany/Austria, with the very first coins minted starting in Pavia and featuring both an image and the name of Saint Michael.

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Gorodyskyi, Yurii. "Relics of saints and beatific of Ukrainian Christian church as objects of religious pilgrimage tourism in Halychyna." Visnyk of the Lviv University. Series Geography, no. 42 (October 15, 2013): 86–93. http://dx.doi.org/10.30970/vgg.2013.42.1769.

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In the article there were studied the places where the relics of the most famous saints and beatific of Ukrainian Christian church are located, which are important objects pilgrimage for Christians. There was done the analysis of the location of the relics of best-known saints and beatific of Christian church. There also were given their characteristics and made a geographical scheme of their location on the territory of Halychyna. Key words: pilgrimage, religious pilgrimage tourism, relics of saints and beatific, Christian relic.

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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 are very specific and strongly dependent on a particular church movement (there are “parties” of Anglo-Catholics, Anglo-Orthodox, Anglo-Evangelicals, etc., who have their own opinions on this issue), however, among the Orthodox there is a common misconception that being a Protestant means unequivocally rejecting the cult of saints. In this article, the author reveals in detail to the Russian reader the peculiarity of the Anglican practice of veneration of saints and provides examples of the presence of prayer appeals to saints in modern Anglican practice, dispelling the popular misconception about the lack of veneration of saints and appeals to saints in the Protestant world.

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Johnson, Elizabeth A. "May We Invoke the Saints?" Theology Today 44, no. 1 (April 1987): 32–52. http://dx.doi.org/10.1177/004057368704400104.

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“Invocation of the saints is a practice which arises as a secondary ramification of certain foundational truths of the Christian faith. To get at the theological intelligibility of how it ‘works’ even today and has the positive effect of evoking reliance on the saving mercy of God, without the negative effect of overshadowing the sole mediatorship of Jesus Christ, two primary insights rooted in the biblical witness need to be considered. One deals with the relation between Jesus Christ and Christian believers, the other with the interrelationship among Christians themselves.”

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Farneubun, Longginus, and Rico C. Jacoba. "Taflurut Nit: Towards an Inculturated Theology of the Communion of Saints for Kei People in Eastern Indonesia." Religion and Social Communication 22, no. 1 (January 31, 2024): 139–68. http://dx.doi.org/10.62461/lfrj110523.

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Ancestor veneration is considered by some to be a primitive custom, outdated, and with no relevance to modern society. In this study, however, the researcher will show that ancestor veneration is alive and practiced in various cultures, especially among Kei people in East Indonesia to this day. This research focuses on ancestor veneration (Taflurut Nit) of the Kei people vis-a-vis the Catholic teachings on the Communion of Saints. Both the Kei ancestors and the Christian saints are revered because they are believed to be role models and wisdom figures for the members of their respective communities. Kei religious and cultural practices that focus on remembering, honoring, and expressing love for their ancestors and the saints have an important role in the lives of Kei Christians. The dissertation uses the process of inculturation to explore the potential of using the practices and beliefs of ancestor veneration among Kei people in re-articulating an aspect of the Christian faith. With the mutual interaction between the Judeo-Christian Tradition on the Communion of Saints and the present experience of ancestor veneration (Taflurut Nit) among Kei people, an inculturated theology for Kei Christians in East Indonesia is being proposed in response to the new evangelization envisioned by the Church. Keywords: ancestor veneration, kei people, communion of saints, inculturation, culture

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Herrick, Samantha Kahn. "Medieval Arles through the Lives of Its Founding Bishop." Religions 15, no. 7 (July 22, 2024): 877. http://dx.doi.org/10.3390/rel15070877.

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Texts recounting the careers of saints were foundational to Christian worship and historical construction in medieval Europe. They were also fluid, living works that evolved over time as individual saints’ stories were revised, adapted, and retold. These texts changed in response to changing contexts in which they were used and understood. This article undertakes a case study to see how the evolution of one urban saint’s legend reflects the history of that saint’s city. Specifically, it analyzes the numerous Latin and vernacular texts produced between the mid-fifth and late twelfth centuries that recount the deeds of Saint Trophimus, first bishop of Arles. It argues that shifts in the saint’s story reflect broad changes in the political, religious, and social life of Arles. It also demonstrates that the number of parties recounting the legend multiplied over time, and that dissonances within the story arose as these groups adapted the tale to their own interests.

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Paschke, Boris. "Communion of Saints and Prayer." Theological Reflections: Eastern European Journal of Theology 20, no. 1 (July 28, 2022): 27–40. http://dx.doi.org/10.29357/2789-1577.2022.20.1.2.

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This article studies the Christian Church as a communion of saints by focusing on the New Testament references to prayer. Because of their content, some prayers are directly and expressly concerned with the communion and unity of Christian believers. But independent of their specific topic or request, all prayers provide worthwhile insights with regard to the communion of saints. The importance (and even necessity) of Christians praying together as well as interceding and giving thanks for each other is stressed. Numerous prayers having been uttered by individual believers in solitude are later reported in letters in order to strengthen the rest of the Church. By taking into account the unfortunate physical fragmentation of churches during the Covid-19 pandemic, the contribution highlights what the Church today, as a physical (and digital) communion of saints, can learn from the New Testament’s teaching on prayer.

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Shoham-Steiner, Ephraim. "Jews and Healing at Medieval Saints' Shrines: Participation, Polemics, and Shared Cultures." Harvard Theological Review 103, no. 1 (January 2010): 111–29. http://dx.doi.org/10.1017/s0017816009990332.

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In an anonymous Jewish anti-Christian polemical tractate from the thirteenth century we find the Hebrew formulation of what seems to be a common sneer by Christians at their Jewish neighbors: “Why do you not seek the aid of the great the way we do? (for they seek the aid of their saints).”1 The assumption behind this question is that medieval Jews indeed refrained from visiting the shrines of Christian saints and from beseeching them to heal the sick or mediate between the human and divine realms. In this paper I wish to question this assumption and suggest the possibility that some Jews did approach the shrines of the saints and seek their assistance, especially in healing physical disabilities. Given the strong appeal of the cults of healing saints in medieval European societies, it seems likely that Jews not only were well aware of this practice and displayed a measure of curiosity toward it, but possibly participated in the rituals as well.2

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van der Vliet, Jacques. "Bringing Home the Homeless: Landscape and History in Egyptian Hagiography." Church History and Religious Culture 86, no. 1 (2006): 39–55. http://dx.doi.org/10.1163/187124106778787132.

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AbstractThis essay evaluates Egyptian hagiography as a historical source by defining its function in the construction of a Christian landscape. To this purpose, it discusses the Bohairic Martyrdom of Saint James the Persian, shifting attitudes towards the burial of monastic saints, Coptic stories about temple conversions, and contending Christian and Muslim traditions concerning the Holy Family in Egypt.

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Yudin, Aleksey. "Christian Saints in Russian Incantations." Religions 12, no. 8 (July 21, 2021): 556. http://dx.doi.org/10.3390/rel12080556.

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This article discusses the Christian saints who are most often mentioned in Russian incantations: Sts. George, Nicholas, Florus and Laurus, Kossma and Damian, Zosima and Savvaty of Solovki, as well as the semi-apocryphal saints Sisinius and Solomonia. The first six are among the most popular saints of Russian folk Orthodoxy. The article presents the naming conventions of saints, and their attributes and functions in Russian folk magic. Depending on their magical function, the protagonists of the incantations can act as helpers, protectors, and healers. They assist in various practical areas of life, and protect against real and magical dangers, in addition to helping healing from diseases and wounds.

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Dissertations / Theses on the topic "Christian saints"

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Bolle, Pierre. "Saint Roch: genèse et première expansion d'un culte au XVe siècle." Doctoral thesis, Universite Libre de Bruxelles, 2001. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211647.

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Brady, Jessica B. "The servant saint : Zita of Lucca and Sitha of England (1278-1550)." Thesis, Faculty of Arts and Social Sciences, 2012. http://hdl.handle.net/2123/14175.

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Scarcella, Philip J. "Pope Benedict XIV concerning saints' causes /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Higgins, Kyle Patrick. "The life of the historic Patrick." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Sands, Tracey Renée. "Heliga Katarina och Liten Karin : the cult of Saint Catherine of Alexandria and its resonances in medieval and post-Reformation Sweden /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/6584.

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Morello, Sara Elizabeth. "The canonization of servants of God the diocesan process in the 1983 Norms /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Munk, Ana. "Pallid corpses in golden coffins : relics, reliquaries, and the art of relic cults in the Adriatic Rim /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/6213.

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Gascón, Christopher Doherty. "Desire and the woman saint in the Spanish Baroque drama /." Digital version, 2000. http://wwwlib.umi.com/cr/utexas/fullcit?p9983211.

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Perez, Alyssa. "Margaret of Cortona, the second Mary Magdalene a model for the sexual female rendered sexless /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1018.

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Smit, Dérick-Louw. "De reis van Sint Brandaan 'n interpretasie van geselekteerde temas /." Pretoria : [s.n.], 2000. http://upetd.up.ac.za/thesis/available/etd-01102007-095515.

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Books on the topic "Christian saints"

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Prache, Denys. Saints et saintes de France. [Paris]: Hatier, 1988.

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Eno, Robert B. Saint Augustine and the saints. [Villanova, Pa.]: Villanova University Press, 1989.

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King, Ursula. Christian mystics: The spiritual heart of the Christian tradition. London: B.T. Batsford, 1998.

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Jones, Alison. Saints. Edinburgh: Chambers, 1992.

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Watkin, E. I. Neglected saints. San Francisco: Ignatius Press, 1994.

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McElwaine, Helms Hal, ed. Saints alive. Orleans, Mass: Paraclete Press, 1985.

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Hallam, Elizabeth M. Saints: Over 150 patrons saints for today. London: Weidenfeld and Nicolson, 1994.

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Rosemary, Rogers, ed. Saints preserve us! London: Robson, 1995.

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Reilly, Robert T. Irish saints. New York: Gramercy Books, 2002.

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S, Baring-Gould, and John Fisher. The Lives of the British Saints: The Saints of Wales, Cornwall and Irish Saints. Whitefish, Montana: Kessinger Publishing, 2005.

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Book chapters on the topic "Christian saints"

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Augusté, Nicol Nixon. "Christian Female Saints." In Encyclopedia of Psychology and Religion, 429–33. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200172.

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Augusté, Nicol Nixon. "Christian Female Saints." In Encyclopedia of Psychology and Religion, 1–5. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200172-1.

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Humphries, Mark. "Saints and Hagiography." In The Early Christian World, 501–14. Second edition. | New York : Routledge, 2017. | Series: Routledge worlds: Routledge, 2017. http://dx.doi.org/10.4324/9781315165837-25.

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Joslyn-Siemiatkoski, Daniel. "Jewish Saints and Christian Cities." In Christian Memories of the Maccabean Martyrs, 121–59. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230100138_5.

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Wetzel, James. "What the Saints Know." In The Wiley-Blackwell Companion to Christian Mysticism, 550–61. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232729.ch36.

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Wetzel, James. "What the Saints Know." In The Wiley-Blackwell Companion to Christian Mysticism, 550–61. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118232736.ch36.

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Morris, William Dale. "The Reign of the Saints." In The Christian Origins of Social Revolt, 87–91. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003188322-7.

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Reily, Suzel Ana. "The saints who sing and dance." In Making Congregational Music Local in Christian Communities Worldwide, 35–51. New York : Routledge, 2018. | Series: Congregational music studies series: Routledge, 2018. http://dx.doi.org/10.4324/9781315142432-2.

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Høgel, Christian. "Money and Sainthood. Doctor Saints as Christian Heroes." In Constructing Saints in Greek and Latin Hagiography, 141–55. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.fabulae-eb.5.132452.

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"Saints." In Christian Mystics, 97–116. Broadleaf Books, 2021. http://dx.doi.org/10.2307/j.ctv209xn2z.9.

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Conference papers on the topic "Christian saints"

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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 twelve holidays over the year, celebrated by Christians regardless of religious confession and cultural space. The regional names of the holidays from various Romanian ethnographic areas attest to their age. The complexity of this research is underpinned by our synchronic analysis and interdisciplinary perspective (linguistics, ethnology, religion, mythology), which also refers to identity-otherness relationships, eponyms, isotopies, synonymy and antinomy connections, contamination and multiculturalism in onomastics.

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Slíz, Mariann. "Cultural, social and political influences on the frequency of saints’ names." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/25.

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The paper outlines some phenomena that may influence the popularity of saints’ names in Christian societies. The diachronic overview focuses on the Hungarian given name stock and its changes and alternations in time, space and society. The multidisciplinary approach is mainly based on historical and onomastic literature and large databases of given names from the Middle Ages to modern days. Among the religious factors, the study presents the impact of religious taboos, the interference between cults of saints of the same name, and the collective veneration of saints. Political factors are also introduced: the effects of the Reformation, Catholic Revival, and wars against the Ottoman Empire in the 16th–18th centuries.

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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.

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Крылов, С. Н. "IMAGES OF ANCIENT CHRISTIAN SAINTS IN MODERN CLOISONNE ENAMEL BY THE EXAMPLE OF WORKS ON THE ARK OF ST. REVEREND ANTHONY THE GREAT AND THE ARK OF ST. MARTYR CYPRIAN OF CARTHAGE." In Месмахеровские чтения — 2024 : материалы междунар. науч.-практ. конф., 21– 22 марта 2024 г. : сб. науч. ст. / ФГБОУ ВО «Санкт-Петербургская государственная художественно-промышленная академия имени А. Л. Штиглица». Crossref, 2024. http://dx.doi.org/10.54874/9785605162926.2024.10.07.

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В 2018–2021 гг. педагоги кафедр художественной обработки металла и монументальнодекоративной живописи Академии им. Штиглица выполнили два проекта по творческому переосмыслению образов ковчегов для мощей древнехристианских святых святого преподобного Антония Великого и священномученика Киприана Карфагенского. Предлагается подробно рассмотреть ход ведения работ: от выбора мотивов до передачи завершенных ковчегов Мурманской митрополии. In 2018–2021 teachers from the Departments of Artistic Metal Processing and Monumental and Decorative Painting of the Stieglitz Academy completed two projects on creative rethinking of the images of arks for the relics of ancient Christian: Saint Reverend Anthony the Great and Saint Martyr Cyprian of Carthage. It is proposed to examine in detail the progress of the work: from the choice of motives to the transfer of completed arks to the Murmansk Metropolis.

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Николов, Александър. "Св. Седмочисленици и формирането на българската „протонационална“ идентичност." In Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.03.

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THE SEVEN APOSTLES OF THE SLAVS AND THE FORMATION OF THE BULGARIAN “PROTO-NATIONAL” IDENTITY (Summary) Some historians assume that the emergence of national identities in Europe is a result of social changes occurring in the Early Modern era, while others claim that this process was set in motion already in the Later Middle Ages. Similar disputes on the beginnings of the modern Bulgarian nation are also present in historiographic works. The Slavo-Bulgarian History of Paisiy Hilendarski is usually presented as the first clear sign of the emerging Bulgarian nation. The aim of this article is to confirm a proto-national stage in the development of the Bulgarian medieval ethnic community, which was instrumental for the survival and continuation of the Bulgarians as a separate ethnie and, despite the interruptions in the independent existence of the Bulgarian state and church, led to the transformation of this ethnie into a modern nation. The development of the Bulgarian medieval state, founded in 681 (widely accept¬ed date), lacks continuity. It has been interrupted in 1018 by the Byzantine conquest, which provoked deep social, economic and cultural changes and was followed by ethnic changes too. However, former Bulgarian lands, especially the core area around the last capital of the First Bulgarian Empire, Ohrid, retained certain level of ecclesiastical and economic autonomy. In the diocese of the Ohrid Bishopric began to emerge a “proto-national” pantheon, centered around the figures of St Clement of Ohrid and St John of Rila, and promoted by Byzantine prelates like Theophylactus of Ohrid and George Skylitses. The Bulgarians were regarded as a separate ethnie (according to the theory of Anthony Smith) within the limits of the Byzantine Empire, identified by their traditions, culture, language, and by their own patrons and spiritual teachers, who formed their “proto-national” pantheon. This tendency was successfully continued after the restoration of the Bulgarian state in 1185 (again a widely accepted date). The Second Bulgarian Empire had a multieth¬nic composition, including not only Slavic-speaking Bulgarians, but also Pecheneg and Cuman migrants, Vlah population, etc. All these groups, engaged very often in the gov¬ernment of the re-established empire, were centered around the political and state ideol¬ogy of the Bulgarian ‘proto-nationalism”. In the newly formed “pantheon” of national saints were included as “Bulgarians” also people with non-Bulgarian or at least disputed ethnic origin. In their Vitae, written after the liberation from the Byzantines, the question about their ethnic origin was of growing importance. Special place was given to the holy brothers Cyril and Methodius, (whose Bulgarian origin and direct links with Bulgaria are at least obscure) and five of their most prominent disciples. They were venerated as Bulgarian saints and became important part of the “proto-national” ideology of the Sec-ond Bulgarian Empire. This attitude has been transferred successfully into the national ideology of the modern Bulgarian nation. Later, in the 16th century, this group of saints was stylized as the Seven Apostles of the Slavs and acquired popularity even among the Greek-speaking clergy. Consequently, Cyril and Methodius, who were representatives of the universalistic Christian culture of the Second Rome entrusted with the task to enlighten the Slavonic peoples and to introduce them to the Holy Scriptures, together with their most prominent disciples, became emblematic figures, actively engaged in the formation of one of the Slavonic “proto-nations” during the Late Middle Ages.

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Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.797m.

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The review analyzes the travelogues of Vladan Djordjević, Travel Traces by Vladan Djordjevic (Book One, Belgrade, 1865), Mita Rakić, From New Ser- bia (1881), Metropolitan Mihailo Jovanović, Christian Shrines in the East (1886), Dragomir Brzak, From Avala to Bosphorus (1895), Branislav Nušić, Kosovo - description of the country and the people (1902-03), Grigorij Božović, Lines and cuts (1928), Wonderful angles (1930), as well as Stanislav Krakov, Through southern Serbia (1926). Special attention is paid to the artistic display of the endowments of the Holy King Milutin (such as the monasteries Gračanica and Banjska, St. George in Old Nagoričanin, but also small churches dedicated to Joachim and Anna in the Studenica monastery complex, as well as the monastery Prohor Pčinjski when restored by King Milutin, and among the monastery of the Holy Archangels in Jerusalem near the Church of the Holy Sepulcher is also en- dowed). Milutin's famous endowment of the Mother of God Ljeviska in Prizren at that time was turned into a mosque and therefore is not described in detail in the travelogues. The saintly cult of King Milutin and his grave site in the church of the "Holy King" in Sofia, which was built in 1865, etc., were also pointed out.

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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 perfectly illustrates the transformation of the political, where the idea of hierarchy is replaced with the one of equilibrium; under this equation religion is not authority, but participation in community. From a more practical point of view, the political theology of Jacob Taubes is interested in answering the following dilemma: how is it possible for a community that sees its Lord crucified on the Cross not to create rebellions, but, on the contrary, to generally cultivate an obedient attitude towards state authority? Ultimately, while mapping the author’s understanding of community, the paper also brings into attention what the transformation of the political means for Taubes and why political theology is the scenario that accommodates the revolutionised community.

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Petrović, Nemanja. "„DANAS SE HRISTOS U VITLEJEMU OD DJEVE RAĐA“ ZAPAŽANjA IKONOGRAFSKIH POJEDINOSTI BOŽIĆNE HIMNE KAO ODRAZA POBOŽNOSTI KRALjA MILUTINA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.763p.

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Fresco-composition, painted above the entrance of the katholikon of Žiča monastery, represents a unique scene within Serbian monumental painting from the beginning of the second decade of 14th century. This carefully thought-up picture illustrates a Christmas' Hymn which ascribes to the authorship of John of Damaskus. However, verses written on the arc, above the composition, are associated with poems of Anatoly of Constatinopole’s poetic content. Decora- tion of the entrance consists of clearly expressed theme of the portal, therefore it can be said that frescoes obviously indicate activities that could have been happening inside this space, to be precise in front of the temple’s entrance. It is important to analyze mention verses written on the arc, which belong to the poem that’s sung on the first day of the celebration of Christmas, when, it is believed, monarch himself attended. In the upper part of the composition, we can see The Mother of God on the throne with Child, surrounded by Angels, Shepherds and the Magi with their gifts. They are joined with a fragment of historic content, which additionally completes the complexity of the painting. In the lower part of the fresco-composition, there are visible two ceremonial proseccions moving towards each other. On the left side, beneath the Magi, we can see a group of cantors, monks, priesthood led by archbishop Sava III. On the right, beneath the Shephards, there is Court Retinue led by King Milutin. All participants of this saint cortege are painted wearing rich vestments with apparent attributes that define them. There are clear indications of taking over and transmitting Constantionopoli- tan models within the painting subject of gate entrance as the emphasized place as part of the ruling adventus. It is obvious that it is about iconography shaped by forceful influence of liturgy, theological literature of Incarnation, specifically the influence of hymnography in shaping different artistic models that had been growing in the Empire of Palaiologos and the land of king Milutin.

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