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Journal articles on the topic 'Christian saints'
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1
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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Emanov, Alexandr G., and Ivan P. Komarov. "Sacred Objects of the Livonian Order." Tyumen State University Herald. Humanities Research. Humanitates 5, no. 3 (October 30, 2019): 133–45. http://dx.doi.org/10.21684/2411-197x-2019-5-3-133-145.
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This article explores the sacred patronage in Livonian order. There are 350 sacred objects in Livonia in the 14th-16th centuries, such as altars, chapels, churches, monasteries, and hospitals. Half of them have the saints patrons which have been identified. A third was inherited from old religious and secular keepers, while the rest were founded by the Livonian order. The most prominent among the saint patrons are Virgin Mary, St. George, St. John, St. Anna, St. Catherine, and St. Nicholas. They are followed by St. Andrey, Gertrud, Michael, Jacob, Margarita, and Olaf. The most observed and revered are the Biblical and early Christian saints, equally celebrated in the Western and Eastern Christian churches.
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Walsh, Christine. "Medieval Saints’ Cults as International Networks: The Example of the Cult of St Katherine of Alexandria." Studies in Church History. Subsidia 14 (2012): 1–8. http://dx.doi.org/10.1017/s014304590000380x.
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Veneration of the saints was an important element of medieval piety and was pervasive throughout all levels of medieval society. In the early centuries of Christianity there was no formal process for declaring someone a saint and many cults were purely local affairs. However there were a number of saints who enjoyed an international cult. These were often major figures from the early days of Christianity, such as the apostles, the most famous perhaps being Peter, whose cult was centred in Rome at the heart of the western Christian establishment. For those cults that developed an international dimension, it is possible to view the transmission of the cult as creating a network or networks of individuals linked by their devotion to that particular saint. At one level this concept of a network is more metaphorical than actual. Individuals, unknown to each other, could share a common veneration for a particular saint. They were linked by their shared knowledge of the saint’s story, which provoked a common reverence. Indeed the actual transmission of the saint’s story can be considered to create a network of sorts as it passes from person to person, either by word of mouth or through the movement of written texts. A network of this sort can be considered to span both time and space.
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Gerát, Ivan. "Saint George Between Media and Functions." Radovi Instituta za povijest umjetnosti, no. 43 (December 31, 2019): 37–46. http://dx.doi.org/10.31664/ripu.2019.43.03.
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The figure and story of Saint George, one of the most popular Christian saints of all time, has been represented in many places and in several historical periods. The cult of the saint has even transcended the confessional borders of Christianity, and his martyrdom was an exemplary manifestation of Christian belief, associated with the fight against older religions, perceived by Christians as pagan idolatry. His battle against the dragon, even if it was only later included in his legends, can be interpreted as an important archetypal image, embodying some of the basic tendencies of the human psyche. The current article focuses on this issue in the context of the visual art of a short period – the second decade of the sixteenth century – and of the geographical area of Central Europe. It is an attempt to compare several ways in which narratives about the saint were constructed and used for the purposes of political or religious propaganda. The construction of narratives was closely associated with the unwritten rules of a system of representation, valid in a particular medium.
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Blair, Kristen. "Disconnection and the Healing Practice of Imagination for Mormon Environmental Ethics." Religions 12, no. 11 (November 1, 2021): 948. http://dx.doi.org/10.3390/rel12110948.
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The Church of Jesus Christ of Latter-day Saints possesses a subversive and fecund interpretation of the Christian creation narrative. This interpretation, denying creation ex nihilo, bespeaks a particular attention to and care for the living earth. However, Latter-day Saint praxis is wounded by a searing disconnect between the theopoetics of its conceptual creation and its lived practice. I argue that the Church must understand this disconnect as a wound and attend to it as such. I turn to theopoetics, arguing that it is in the lived practices of Latter-day Saints engaging somatically with the Earth that can restore our imaginative potential and move toward healing. I begin by exploring the Christian conception of creation ex nihilo and juxtapose this with the Latter-day Saint understanding of formareex materia. I then explore the implications of such a cosmology for environmental ethics and probe the disconnections between theory and practice in Mormonism broadly construed. I propose that the healing salve for disconnection is imagination, a salve found in the first heartbeat of the Latter-day Saint story. I speak with Latter-day Saint theopoetics and indigenous voices, proposing ultimately that is with them that the healing of theology and praxis must begin.
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Pshenichnyi, Petr Vladimirovich. "The oldest Novgorodian icons of St. Nicholas with the female saints and other chosen saints on the margins." Человек и культура, no. 2 (February 2024): 40–50. http://dx.doi.org/10.25136/2409-8744.2024.2.70147.
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The veneration of St. Nicholas was extremely spread in the Medieval Rus’ culture. This fact found it’s expression in great variety of this saint representation as in the shades of meaning that are conveyed by the stylistic features of specific works. The St. Nicholas icons with the chosen saints on the margins are the subject of scientific research. Especially we will focus on such works of art, which composition includes the female saints’ representations. Despite a certain interest in the problem of interpreting the order of saints in the composition of the icons under consideration, researchers have not actively addressed this aspect of the topic, so the comprehensive iconographical interpretation was not provided. The aim of this study is to identify the iconographical characteristic and style features of the oldest Novgorodian icons of St. Nicholas with the female saints and other chosen saints on the margins. As a result of a comprehensive analysis, first of all, it should be mentioned that female saints played a great role in Medieval Novgorod culture. Secondly, taking into accounts some aspects of their cults and their representations on liturgical items, the female saints’ figures were an ecclesiastical symbol. Thirdly, female saints were protectors of the novgorodians and the Orthodox Christian in pre-Mongol era as in 15th–16th century.
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Hrynkiewicz-Adamskich, Bożena. "Apostoł Andrzej – osoba i imię." Studia Rossica Posnaniensia 46, no. 1 (May 5, 2021): 85–99. http://dx.doi.org/10.14746/strp.2021.46.1.7.
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In Christian religious consciousness, especially in Eastern Christianity, Andrew the Apostle has a place equal to that of his brother, Peter the Apostle. This article presents the information gathered about him and provided by the Gospel and the Acts of the Apostles. It also concisely describes the apocrypha about his missionary activities in Greece, Pontus, Thrace and Scythia, as well as the sources and reasons behind the development of his cult in Europe, including the Slavic nations. The origin of the given name Andrew is also included, along with the process of this name becoming common among the Slavs connected with the spread of the cult. The article stresses the importance of the transformation of the original image of this saint caused by the contamination of Christian beliefs and Slavic folk culture. The analysis of Polish calendar proverbs enabled to present the linguistic image of St. Andrew. Folk religious rites connected with his cult, which emerged as the result of intertwining of the Christian calendar and agricultural cycle, are also described. The saints to whom certain days in the Christian calendar were dedicated, started to be perceived as the guardians of these days, protecting people from the forces of nature, as well as the protectors of certain trades. The profiles of selected local Christian saints bearing the name Andrew are also presented.
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Omollo, Fredrick. "The Communion of Saints in the Light of Ancestor Veneration in Africa and Its Sequels on the Christian Theology of Hope." Roczniki Teologiczne 70, no. 3 (December 28, 2023): 87–99. http://dx.doi.org/10.18290/rt2023.19.
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The article argues that the praxis of ancestor veneration in Africa is a system akin to the Christian belief in the “communion of saints.” It is a system for realizing the fullest potential of human (religious) experience. Humanness is a skill developed to become more and more human with God’s help. In this regard, well-being, or in the Christian sense, “salvation” is the fruitful accomplishment of a person’s proficiencies by sustaining beneficial relationships between earthly descendants and their ancestors. This worldview is scrutinized through the lens of the Christian doctrine of the communion of saints; thus, it is a present reality and pathway to attaining fullness of well-being. The author recognizes the tripartite Church and identifies the “exalted spiritual life,” “resurrected life,” and divine life as systematically possessed through living the doctrine of the communion of saints. Christian hope is thoroughly Christological, transcending merely natural ties.
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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 early IV century with the advent of the Christian monasticism and asceticism. The subject of this research is the practical activity of the saints associated with dispute settlement, conflict resolution, and crime prevention. The conclusion is made that the judicial activity of the saint reflects the perspective on justice that differs from the traditional systems. The saint uses an informal mechanism of mediation for reconcilement of adversaries and bringing them to a compromise. It is based on the need for a new outlook upon the problem of aggression that existed in society of the Late Antiquity, as key source of criminality. The actions of the saint are aimed at alleviation of human aggressiveness and rejection of violence and policy of frightening that were typical at that time, thereby preventing the offender from committing an offence. The main instrument in activity of the saint is the ability to accomplish a miracle, which reflects the power of the saint to overcome the traditional principles of justice.
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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 emergence of the phenomenon of martyrdom. The reasons for the veneration and sacralization of martyrs in the early Christian pre-Nicene period have been clarified. In order to prove the available examples of sacralization of Christian martyrdom in the pre-Nicene period of the Church's history, the author has previously studied the works of early Christian apologists of the II-III centuries AD - the basis of the early Christian tradition. Because of this, the author draws attention to the Jewish origins of the phenomenon of the sanctity of martyrdom. Accordingly, the article also focuses on the books of the Old Testament. The spiritual and ideological factor of Christian doctrine, which encouraged Christians to glorify martyrs as heroes, is also traced. Key and formative aspects of samples of early hagiography are revealed. According to these sources, an analysis of the places of death of early Christian martyrs and their burials that became fundamental elements to the foundation of the institution of honoring martyrdom is made. The evolution of the glorification of martyrs from the early existence of Christian ecclesia to the period of the conciliar Christian Church in alliance with the Roman state is traced. To this end, the sources of the Church Fathers of the IV-V centuries AD are considered. Based on the treatises of John Chrysostom, the author concludes that the veneration of the days of remembrance of the martyrs was canonically established in the late antique Christian Church. Evidences of the official sacralization of the martyrs is also given by elaborating the texts of the Local and Ecumenical Church Councils. Based on these sources, there are a lot of evidences of the Church's official veneration of martyrs in the initial period of the Church's legal existence in the Roman Empire. Given that the initial veneration of saints took place through the prism of the sacralization of early Christian martyrdom, this article is an integral part of the study of the field of hagiography and the institution of holiness within the history of the Church.
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Bejczy, István P. "The sacra infantia in Medieval Hagiography." Studies in Church History 31 (1994): 143–51. http://dx.doi.org/10.1017/s0424208400012845.
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In his De civitate Dei, Augustine stated that anyone who wants to lead a good and Christian life must necessarily have lived in sin in his life up to then. It is quite conceivable that Augustine had his own course of life in mind when writing these words; he never made a secret of his own sinful youth, as is clear from the Confessiones. None the less, his statement is expressed in the form of a general rule.Many medieval saints’ lives seem to accord with Augustine’s statement. The saint repents after a life of sin and henceforth leads a model Christian life until the day of his death. Thus the eventual victory of Christianity over the forces of evil was demonstrated.However, there are also many vitae that follow a different pattern. The saint is sometimes supposed to have been perfect in every respect from childhood onward. He was born a saint rather than becoming one through a process of ‘spiritual maturation’. Stories about such precocious saints have not escaped notice in modern scholarship. Following E. R. Curtius, the phrase puer senex is sometimes used to denote the topos; in hagiography, expressions such as as quasi senex and cor gerens senile are used.
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Rigby, Kate. "Ancient Christian Ecopoetics: cosmologies, saints, things." Green Letters 23, no. 4 (October 2, 2019): 422–25. http://dx.doi.org/10.1080/14688417.2019.1694747.
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Gusakova, Olga. "A Saint and the Natural World: A Motif of Obedience in Three Early Anglo-Saxon Saints’ Lives." Studies in Church History 46 (2010): 42–52. http://dx.doi.org/10.1017/s0424208400000486.
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Saints’ interactions with the natural world (with beasts and birds as well as the elements) as represented in hagiographical literature constitute an integral part of a much wider theme concerning Christian perceptions of nature and the place of humankind in it. While being in line with the general Christian ideas on creation, hagiographical accounts of the saints’ relationship with nature may reveal different aspects of such ideas and perform diverse narrative functions in various traditions and texts. This paper will look at the Anglo-Saxon hagiographical tradition which was enriched in its development by Irish, Continental and Eastern influences. Thus analysis of Anglo-Saxon saints’ Lives is an essential part of a broader study of medieval hagiographical literature, both Eastern and Western.
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Škrobonja, A., I. Kontošić, J. Bačić, V. Vučevac-Bajt, A. Muzur, and V. Golubović. "Domestic animals as symbols and attributes in Christian iconography: some examples from Croatian sacral art." Veterinární Medicína 46, No. 4 (January 5, 2015): 101–7. http://dx.doi.org/10.17221/7863-vetmed.
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The aim of this paper was to register the domestic animals appearing in the iconography of Christian saints and to explain their association. The source of knowledge was literature dealing with hagiographies of saints, sacral iconography and liturgy along with visiting churches, monasteries and museums throughout Croatia. After research in sacral literature and works of art lasting several years, it was observed that the following domestic animals appear as accompanying about seventy Christian saints: bees, bull, camel, cow, dog, donkey, goose, dove, horse, lamb, pig, sheep, steer. Reasons and explanations of their association are most often in practical relations (the animal serves and helps the man). However, in the animal, the most varied symbolic, especially ethical and morality messages are personified very often. Especially interesting are saints honoured as patrons of particular animals and of professionals occupied with animals. In human medicine, they are most frequently protectors from zoonoses, too. In some cases, animals are attributed to saints because of the linguistic association resulting from similarity of the names of animals and saints. In the same way, domestic animals are present in sacral art as a part of ambient decoration, too. In addition, it can also be interesting from the historical and ethnic veterinary point of view. Presented examples show how, by interdisciplinary approach to sacral art and tradition, we can come to other numerous findings surpassing mere religious messages. In this case, these are contributions to the history of veterinary medicine in the widest sense.
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Karenberg, Axel, and Ferdinand Peter Moog. "Heilige Als Patrone Gegen Den Schlaganfall1." Early Science and Medicine 8, no. 3 (2003): 196–209. http://dx.doi.org/10.1163/157338203x00062.
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AbstractIn Christian Europe of the High Middle Ages, saints played a central role in the everyday life of the ailing. Alongside healing attempts which involved magic and/or scientifically-based medicine, the invocation of specific patron saints for protection against evils or for the curing of ailments was a widespread practise. A large choice of patron saints was "available" for a wide range of diseases, especially those nowadays classified as neurologic or psychiatric. For the falling sickness alone, e.g., there is evidence of some twenty patron saints reputed to have a particular involvement. Surprisingly, there is no evidence of a comparable devotion to patrons for apoplectics. This "negative result" is confirmed by a thorough examination of medieval sources. St. Wolfgang and St. Andreas Avellino are the only two proven stroke patrons. Both, however, were only known within their respective locations. The absence of a specific supportive Christian figure for stroke victims deserves particular analysis: The high fatality rate of apoplexy and the lack of commercial interest on the part of the Christian places of pilgrimage may serve as possible explanations.
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Kohl, Thomas. "Peasant Agency and the Supernatural." Studia Historica. Historia Medieval 38, no. 2 (December 30, 2020): 97–116. http://dx.doi.org/10.14201/shhme202038297116.
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Engaging with supernatural forces was a necessity for Carolingian peasants – Christian authorities expected this and the belief in the inevitability of these acts seems to have been widely shared by contemporaries who lived in a world far beyond their control. Miracle collections show that peasants (and others) made conscious decisions about the way in which they wanted to interact with supernatural forces. In doing this, they also took into account the networks of individuals and institutions who controlled the saints’ resting places, which could provide invaluable support for those seeking help. Others chose practices beyond what contemporary elites regarded as legitimate, such as hiring weather-makers to prevent bad weather. In some cases, peasants actively sought to enter into a saint’s dependency, either by giving themselves to the saint or by convincing their lords to hand them over to a saint and his or her shrine.
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D, Jeyaseeli. "Social Emancipation in Christian Literatures." International Research Journal of Tamil 4, S-8 (July 21, 2022): 185–90. http://dx.doi.org/10.34256/irjt22s826.
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The contribution of Christians in the history of Tamil literature is immeasurable. The works of Christians in our country are as excellent as the works of Christian missionaries in the west. There are more than hundred christuva Citrilakiyankal collected by the researcher. Christian Literatures are considered to be liturgical, devotional, secular and social in the category of reformed literature and serve as reference points for Christian theological theological thinkers. Christuva Citrilakiyankal refer to the problems found in the Christian community has revolutionary works, but also point to the unparalled love and purity of Jesus Christ. And tell those who have seen Christ to live in purity. Jesus is the salvation, wisdom and incomparable lord. Simplicity, sweetness, speed and vivacity come together in Christian Literatures. Christian Literatures have given priority in singing about the characteristic interests of the Saints rather than high lighting their physical beauty. In the same way, many have sung the praises of the lord without singing much about the glory of which the lord dwells. In Tamil devotional literary tradition, Bridal mysticism is glorified. This tradition is also found in the Bible. Hero – Heroine is singing in imitation of God as lover and himself as lover.
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Sarab'janov, Vladimir. "Patronal'nye izobrazenija v programme rospisej Spasskoj cerkvi Evfrosin'eva monastyrja v Polocke." Zograf, no. 37 (2013): 87–106. http://dx.doi.org/10.2298/zog1337087s.
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The murals of Christ`s Transfiguration cathedral in Polotsk (ca. 1161), which were revealed during restoration in the last several years, include several thematic strata. Among them especially notable is a group of images, related to the patron saints. Distinguished among them are the figures of the patron saints of the Polotsk ducal family, to which St. Euphrosynia of Polotsk, the founder of the monastery and the builder of the Christ`s Church, belonged. The composition ?Exaltation of the Cross? is set in one row with the patron saints, thus revealing semantic correlation with the ktitors` portrait in Kiev Saint Sophia and some other Kiev churches of tenth and eleventh centuries, where the idea of Russia becoming a member of Christian community is developed. At the same time, the patron theme is deeply intertwined with the purpose of the Christ`s Church to serve as a family burial for St. Euphrosynia.
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LeMasters, Philip. "Mediation in the Christian Life." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 3–19. http://dx.doi.org/10.1163/17455251-30010002.
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Abstract Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for people to be transformed by the grace mediated to humanity by Jesus Christ. Such mediation extends to every dimension of the human person, including the physical body, as indicated by veneration of the relics of the saints and the sacramental nature of Orthodox worship.
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Vasiljevic, Marija. "The transformation of the cult of Saint Luke in Late Medieval Serbian lands." Zbornik radova Vizantoloskog instituta, no. 60-1 (2023): 397–415. http://dx.doi.org/10.2298/zrvi2360397v.
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The paper investigates the nature of the commemoration of saints using the cult of the evangelist Luke in late medieval Serbian lands as a case study. It analyses St. Luke?s veneration starting from the middle of the 14th century, focusing on the changes that occurred after the translation of the saint?s relics to Smederevo on January 12, 1453. The research showed that the cult was transformed with the frequency of commemoration and the importance attributed to Luke?s feast days. In addition, the content of the cult is related to the Serbian environment, especially the capital of the Serbian Despotate, in two ways: by translating Constantinopolitan texts associated with his cult and by compiling new writings. Thus, the veneration of all-Christian saints with stable and lasting cults also proves to be a very dynamic process, in which the focus on the saint?s relics has a vital role.
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SALVADÓ, SEBASTIÁN. "Staging violence, suffering and orthodoxy in the chants of the Spanish March." Plainsong and Medieval Music 23, no. 1 (February 26, 2014): 51–69. http://dx.doi.org/10.1017/s0961137113000119.
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ABSTRACTDuring the reconquest of Islamic territories on the Spanish March, Iberian lands witnessed a religious transformation enacted by the Christian victors and characterised by the resurgence of devotion to both old and new saintly figures. The present article explores how the music of saints represents, and thus interprets, issues related to violence and suffering so prevalent on the frontier. The chants for prominent saints in the area, Paul of Narbonne, Eulalia of Barcelona and Saturninus of Toulouse, are explored here in relation to how words and music interacted to illustrate the saints' position in relation to violence and suffering. Musical analyses trace how the topoi of orthodoxy in faith and confronting bloodshed with devout resolution are cast in the chants of earlier styles to those of the late twelfth century. Differences in musical depictions of these subjects underscore how the saints, in their changing sonic personae, were made to engage with the realities confronting Christian frontier communities.
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Öz, Cüneyt. "A late roman Ampulla with the depiction of Saint Menas from Andriake Church B." Cercetări Arheologice 30, no. 1 (June 30, 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 to an Egyptian Christian family. After declaring that he was a Christian, he was executed and killed, and his lifeless body was tried to be burned in the fire. His body, saved from the fire by the believers of Menas, was taken to Egypt and buried in Abu Mina in the Mareotis Region. A large church dedicated to the saint was built in Abu Mina in the 4th century AD. After Abu Mina became a complex city, ampullae with depictions of Saint Menas were crafted there. These ampullae were taken to their destinations by those who came to the saint’s church to fulfill their sacred pilgrimage, by putting holy water and oil, which are believed to heal their inner world. The ampulla found in Andriake must have been brought to Andriake by someone from Myra who went to Abu Mina for a holy pilgrimage.
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Almond, Philip. "The Buddha of Christendom: A Review of The Legend of Barlaam and Josaphat." Religious Studies 23, no. 3 (September 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 ideal. As Max Müller has aptly put itWhatever we may think of the sanctity of saints, let those who doubt the right of Buddha to a place among them read the story of his life as it is told in the Buddhist canon. If he lived the life which is there described, few saints have a better claim to the title than Buddha; and no one either in the Greek or in the Roman Church need be ashamed of having paid to Buddha's memory the honour that was intended for St Josaphat, the prince, the hermit, and the saint.
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Bhutia, Dechen Dolkar, and Namrata Chaturvedi. "Soldier Saints, Missionaries and the Mountains." International Journal of Asian Christianity 6, no. 1 (March 1, 2023): 51–72. http://dx.doi.org/10.1163/25424246-06010004.
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Abstract This paper intends to contextualise the life of Christianity in British India through the developments in military theology in the late eighteenth and through the nineteenth century that put forth the image of the ‘soldier saint’- a true Christian soldier, British in blood and in faith. This discourse intensified after the military turned civilian Indian rebellion of 1857 which was immediately coloured in Christian vs heathen terms, and following which, the spiritual needs of Christian soldiers came into focus with the East India Company. The deaths, rituals and continued traditions of burial of the Christian soldiers, officers, and civilians have been marked through some prominent cemeteries and war memorials in India. While studies of these sites of memory have focused on the graves, tombs, and memorials in parts of north, west and south India, the frontier region of northeast India has remained outside the focus of most studies. This paper has chosen the eastern Himalayan territories comprising Sikkim and Kalimpong that fall on or near the Silk route to bring attention to the history of territorial aggression and the resulting material memory of lesser-known cemeteries and memorials Further. This paper analyses lesser discussed fiction to bring into focus the region’s human geography. This paper recognises the need to study inter-religious relations through materiality and afterlives of Christianity in India that was shaped to a large extent by the soldiers-both British and native, and the chaplains, gravediggers, priests and nurses and caregivers whose lives are recorded in the memory of death. By doing so, this study hopes to bring new dimensions to the study of Christianity in India with the inclusion of the materiality of religion, the postcolonial gothic imaginary and military theology.
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Vanderspoel, J. "Claudian, Christ and the Cult of the Saints." Classical Quarterly 36, no. 1 (May 1986): 244–55. http://dx.doi.org/10.1017/s0009838800010697.
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Current scholarly opinion holds that the poet Claudian was a pagan who was able to hide sufficiently his personal views at a largely Christian court. This opinion is not unanimous: Claudian has in the past occasionally been considered a Christian, and recently that view has reappeared in print. That Claudian wrotecarm. min.32,de saluatore, should not be doubted; yet this collection of stock phrases cannot be considered Claudian'scredo. As Gnilka has shown, Claudian's treatment of the traditional gods and goddesses displays warmth and fondness beyond the requirements of epic and consequently reveals his true beliefs. The poem is an Easter card for Honorius, displaying not religious convictions, but an instinct for survival at a Christian court. The exegesis ofCarmina Minora50 here proposed suggests that Claudian was familiar enough with Christian ideas to criticise them. Nothing hinders him from repeating them when it proved advantageous.The interpretation ofcarm. min.50 depends in some measure on the literary relationship between Claudian and the Christian poet Prudentius. Specifically, it is important to ascertain whether Claudian was aware of the work of his contemporary. Several studies have argued that Prudentius read and used Claudian, but only recently has Cameron suggested Claudian also read and used Prudentius. His arguments and example are convincing and conclusive, revealing at the same time the nature of Claudian's use of his contemporary's words and ideas. Because similar echoes of Prudentius' poetry will appear in the interpretation ofcarm. min.50, it will be useful to cite the example here.
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ELDEVIK, JOHN. "SAINTS, PAGANS, AND THE WONDERS OF THE EAST: THE MEDIEVAL IMAGINARY AND ITS MANUSCRIPT CONTEXTS." Traditio 71 (2016): 235–72. http://dx.doi.org/10.1017/tdo.2016.12.
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Studies about Christian perceptions of Islam and other non-Christian cultures in the Middle Ages in recent years have tended to focus on individual authors and their works. New research in the field of manuscript philology, particularly its focus on the idea of the “whole book,” however, suggests some new interpretive vistas that can sharpen our understanding of how medieval readers engaged with, and responded to, texts about the non-Christian Other. This article takes as its subject a twelfth-century miscellany manuscript from the Westfalian monastery of Grafschaft that constitutes a remarkable dossier of hagiographical and exegetical texts relating to Muslims, pagans, and holy war. This codex, Darmstadt Universitäts- und Landesbibliothek, Cod. 749, offers a window onto how works dealing with these subjects were read not only on their own terms, but in dynamic relationship to one another. Focusing on the associative resonances between the different works in a single manuscript allows us to understand how one monastic community in northern Germany sought to place the twelfth-century Crusades in a broader historical and theological context. The results of such an approach complicate the traditional Christian-Muslim binary we usually encounter in studies of Crusading or medieval views of non-Christians, underscoring how one community of medieval readers thought about the problem of religious conflict in several temporal, geographic, and conceptual dimensions.
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Jacobs, Ine. "Old statues, new meanings. Literary, epigraphic and archaeological evidence for Christian reidentification of statuary." Byzantinische Zeitschrift 113, no. 3 (August 1, 2020): 789–836. http://dx.doi.org/10.1515/bz-2020-0035.
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AbstractThis article examines literary, epigraphic and archaeological evidence for the Christian reidentification of statuary and reliefs as biblical scenes and protagonists, saints and angels. It argues that Christian identifications were promulgated, amongst others by local bishops, to make sense of imagery of which the original identity had been lost and/or was no longer meaningful. Three conditions for a new identification are discussed: the absence of an epigraphic label, geographical and/or chronological distance separating the statue from its original context of display, and the presence of a specific attribute or characteristic that could become the prompt for reidentification. In their manipulation and modernization of older statuary, Christians showed a much greater appreciation of the statuary medium than generally assumed.
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Tolstaya, Svetlana M. "Christianity and Slavic Folk Culture: The Mechanisms of Their Interaction." Religions 12, no. 7 (June 23, 2021): 459. http://dx.doi.org/10.3390/rel12070459.
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In Slavic folk culture, Christianity is a foreign, borrowed cultural model, while the oral tradition is native and familiar. The different areas of folk culture were influenced to varying degrees by the Christian tradition. The most dependent area of Slavic folk culture on Christianity was the calendar. In many cases, it only superficially accepted the Christian content of calendar elements and reinterpreted it in accordance with the traditional mythological notions. The same can be said about the folk cult of saints. The Christian saints replaced pagan gods and over time were included in the system of folk ideas, beliefs and rituals. The mechanism for regulating the balance between man and the world is a system of prohibitions, the violation of which is recognized as sin and is punished by natural disasters, death, disease and human misfortunes. The Slavic folk tradition adapted not only the individual elements, structures and semantic categories of Christianity, but also the whole texts, plots, motifs, and themes developed in various folklore genres. Therefore, the pre-Christian folk tradition of the Slavs was able to assimilate many Christian concepts, symbols, and texts, translate them into its own language and fill them with its own content.
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Balabushka, Victoria. "CHRISTIAN-SACRAL TRADITIONS OF CHERNIGIV-SIVERSKY REGION." Baltic Journal of Legal and Social Sciences, no. 2 (October 25, 2022): 12–16. http://dx.doi.org/10.30525/2592-8813-2022-2-2.
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In the article, from the standpoint of cultural research, there is an attempt to systematize the Christian values of the saints, which formed the basis of the cultural and artistic projects of the architecture of medieval Chernigiv and generalize common European, including Slavic-Ukrainian, distinctive traditions of spiritual heritage. They were formed on the basis of pagan mythology, which was transformed into the Christian spiritual world. It was passed down from generation to generation through oral and written culture, preserved in myths, legends, legends, sermons, chronicles, and the Holy Scriptures. It was spread by members of monastery communities, priests, and pilgrims throughout Ukraine-Rus. The philosophical and Christian spiritual tradition, morality, and culture of Europeans have been preserved up to this day in a sacred form. The Christian- European influences of sacred icon painting art as a new historical stage are considered. The Christian-European influences of monumental stone and masonry architecture are considered a new historical stage, which formed the cult of traditions of common biblical images of mosaic-fresco, icon painting art, and local images of princely dynasties, canonized saints, which also occupy a sacred place in today’s Ukrainian architecture.
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Pshenichnyi, Petr V. "The Representation of Female Saints in the Russian Icons with Our Lady of the Sign Image." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 71 (2024): 249–62. http://dx.doi.org/10.37816/2073-9567-2024-71-249-262.
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Despite the fact that female saints were not the subject of particular scientific interest, one can found the vast array of the icons of the Our Lady of the Sign flanked by the female saints' representation, especially in the Novgorodian and Pskovian art culture. Due to their names semantic (St. Paraskeva — Crucifixion and St. Anastasia — Resurrection), female saints were not only patronesses of Christian faith as well as patronesses of certain activities or the most popular saints in medieval Novgorod, Pskov and the Northern provinces of Novgorod, but they also represented complicated allusions to Gospel events, Christ and Theotokos. Previously, the researchers believed, that the female saints were just patronesses of particular activity, however they were also symbols of Gospel events. In accordance with the iconographic analysis, the images of the female saints in juxtaposition with the other saints and especially with Our Lady of the Sign image emphasized certain aspects of veneration of Theotokos and Christ.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (September 30, 2009): 195. http://dx.doi.org/10.21906/rbl.207.
Full textAbstract:
The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych." Ruch Biblijny i Liturgiczny 62, no. 3 (October 1, 2009): 195. http://dx.doi.org/10.21906/rbl.300.
Full textAbstract:
The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honor of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Abbatiello, Giulia, and Cristina Cumbo. "Gammadiae, simbolo di santità e autorevolezza: cambiamenti morfologici dall’antichità al Medioevo." Augustinianum 62, no. 1 (2022): 205–35. http://dx.doi.org/10.5840/agstm202262110.
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The so-called gammadiae are symbols similar to letters whose specific meaning is unknown. It is currently believed that they could have originated among Hellenistic Jews, and been inherited by Christians, who adapted them to own needs. They seem to have indicated the holiness of the characters marked by them. Building on previous analysis and on the recent systematic cataloguing of the Early Christian catacombs of Rome, as well as a range of other artefacts, we examine two lesser known archaeological finds, and finally consider some examples of gammadiae “of transition”, which appear during the Medieval period predominantly in manuscripts or in the mosaics of basilicas. These last symbols show differences from the Early Christian ones, even though they still appear systematically on the pallia of Christ, the martyrs, saints and other holy people.
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Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.
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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for many years has been experiencing a kind of revival in the Catholic Church. The article presents the teaching of the Church, its saints and contemporary spiritual masters on this subject.
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Bennett, Brian. "The Myth of Cyril and Methodius and Competing Maps of Europe." Journal of Religion in Europe 4, no. 2 (2011): 245–72. http://dx.doi.org/10.1163/187489211x574445.
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AbstractFor over a millennium, the myth of Saints Cyril and Methodius has played a vital role in European Christianity. In the late twentieth century, both John Paul II and Aleksii II appealed to the saints but, in doing so, projected different 'maps' of the continent. For the pope, who imagined a Christian Europe stretching from the Atlantic to the Urals, the saints were bridge-builders and exemplars of ecumenism. For the patriarch, the Cyrillomethodian heritage identified Russia as an Orthodoxbelieving, Cyrillic-writing nation distinct from the West. Thus, while John Paul used the myth to amalgamate, Aleksii used it to differentiate.
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SHAKHNOVICH, MARIANNA M. "LOCALLY VENERATED ORTHODOX SAINTS IN RUSSIA IN THE END OF THE 1920S - EARLY 1930S (BASED ON ETHNOGRAPHIC EXPEDITIONS)." Study of Religion, no. 3 (2021): 5–14. http://dx.doi.org/10.22250/2072-8662.2021.3.5-14.
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The article examines the study of the veneration of locally revered saints by Soviet ethnographers in the late 1920s and early 1930s. The expeditions were carried out by the staff of the Museum of Anthropology and Ethnography, the Ethnographic Department of the Russian Museum, the State Academy of the History of Material Culture, the Society of Local History and the Union of Militant Atheists. Ethnographers showed interest in the study of local cults of saints, striving not so much for historical studies of the veneration of saints in Russia, as for the anthropological study of the syncretic features of the worship of saints, in which folk ideas and pre-Christian practices in the form of so-called “Orthodox paganism” were preserved to the greatest extent.
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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 Revelation, are taken into account. In addition to the Second Vatican Council and other papal pronouncements (e.g. the papal sermon on the Ugandan martyrs), special attention is given to the statements and practices of the Protestant churches. The study concludes that the communio sanctorum, that is, the confessors of the Christian faith belonging to different denominations, are the common saints of the one Church. Consequently, our saints, who pray with the angels and with us, encourage us to work together in this world for the unity of the Church.
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Moloney, Francis J. "The Book of Revelation: Hope in Dark Times." Religions 10, no. 4 (March 31, 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 lived by the Word of God and accepted the messianic witness of the prophets (8:3–4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:6, 9). They already have life, the application of the saving effects of the slain and risen lamb “from the foundation of the world” (13:8). John addresses late first-century Asian Christians, presenting the model of these “saints,” offering them hope as they are tempted by the allure of the Greco-Roman world and its mores. He invites them into the life and light of the New Jerusalem, the Christian church (22:1–5).
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Wicke, Jennifer. "Guest Column—Epilogue: Celebrity's Face Book." PMLA/Publications of the Modern Language Association of America 126, no. 4 (October 2011): 1131–39. http://dx.doi.org/10.1632/pmla.2011.126.4.1131.
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Celebrity relies on a gaze, a collective or public regard that, in gazing, confers value. Celebrity also demands a face to celebrate—faciality is a sine qua non of “celebrification.” The historian Peter Brown demonstrates in The Cult of the Saints that late antiquity introduced the overriding importance of saints' images, bodies, relics, or tomb sites in a Christian worship that emphasized the mediation of saints between heaven and earth and in place of angels; celebrity had its origins in the woodcut portraits and wayside shrines that proliferated as well as in the professionally wrought iconic images of the saints. Against David Hume's judgment of this phenomenon as “vulgar” and a remnant of pagan folk religion, he argues that the rise of the cult of the saints was as influenced by elites, including Augustine, as by supposedly lesser folk, and that the latter, especially women and the poor, were thus able to participate in a democratizing of culture profoundly indebted to graveside practices that promoted personal relationships, even friendships, with the dead saints and the circulation of their faces in imagery and their body parts as relics (17). Moreover, far from introducing vulgarity into Christian rituals, Brown shows how the cult was imbued with the culture of classical antiquity and with values associated with Athenian democracy and the philosophy of nous, a non-rational intelligence linking us to the divine (48). That we deploy the term celebrity icon for such figures as Oprah or Angelina Jolie only underscores the vestiges of public religious ritual that remain embedded in celebrity practices and the nimbus of the sacred that haloes even seemingly debased celebrity discourses.
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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 (September 28, 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 documents of the Roman Catholic Church, in particular, the encyclical as a separate type of papal documents that correspond to the social concept of the Roman Catholic Church. The purpose of the study is to analyze the encyclicals of the popes Leo XIII and John Paul II in different languages, discovering the general and the particular in their structure, which will serve as an incentive for further interpretation of the cult of the Holy brothers in the Roman Catholic world in the context of the formation of ecumenical communication of Christian churches and interfaith dialogue. The objective of the study is to identify the reception of the cult of Saints Cyril and Methodius in Western Christian religious culture. The novelty of this research is an attempt to analyze and interpret the structure and composition of papal encyclicals and the subsequent identification of the reception of the cult of the saints in Western European religious culture due to the absence of such works in Russian science. The methodological basis of the research is, first of all, an interdisciplinary approach, as well as historical, comparative historical, chronological and textological methods. All analyzed documents raise questions of the primacy of the Pope, missionary work, Catholic piety and the establishment of liturgical veneration of Saints Cyril and Methodius. An analysis of the texts shows the significance of these documents in the context of the formation of the Cyril and Methodius tradition in the West and the dialogue between East and West. The results obtained allow us to speak about the significance of the cult of Saints Cyril and Methodius in the context of individual Slavic countries and the entire Christian world as a whole.
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Hamilton, Bernard. "Why did the Crusader States Produce so Few Saints?" Studies in Church History 47 (2011): 103–11. http://dx.doi.org/10.1017/s0424208400000887.
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The crusading movement was an important part of the attempt by the papal reformers of the eleventh century to integrate the turbulent and powerful warrior class of western Europe into Christian society. Pope Urban II’s aim was to persuade these fighting men to use their skills in defence of Christendom, and to form an armed force directed by the Church. Crusading would enable the warriors to combine their military abilities with the practice of the Christian life. This ideal later came to be accepted as normative by the armies of all Western states.