Relevant bibliographies by topics / Devotional calendars

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Academic literature on the topic 'Devotional calendars'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Devotional calendars"

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Macks, Aaron. "Data Sanctorum: The Corpus Kalendarium Database of Devotional Calendars." Manuscript Studies: A Journal of the Schoenberg Institute for Manuscript Studies 6, no. 2 (2021): 338–48. http://dx.doi.org/10.1353/mns.2021.0019.

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Benner, Gabriela. "A la luz de un candelabro: el exvoto judío de la Fiesta de la Dedicación." CEM, no. 14 (2022): 75–88. http://dx.doi.org/10.21747/2182-1097/14a4.

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In Judaism, the sun, moon and stars are observed to determine the date of the seasons and festivals or devotional times. In the Hebrew calendar, the beginning of a new day is marked at sunset and when the first stars of the night appear. Among the objects that mark dates expressing the joy of memorable times are the Hanukkah candlesticks, objects of devotion and piety, indispensable for the Festival of Lights and commemorating the rededication of the second Temple in Jerusalem. In this study we present several devotional candelabra and identify their relationship to the Hebrew ritual and prese
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Vidas, Marina. "Devotion, Remembrance, and Identity. The Hagiographic Entries and Obituaries in a Parisian Thirteenth-Century Illuminated Psalter Made for Jakob Sunesen." Fund og Forskning i Det Kongelige Biblioteks Samlinger 54 (March 3, 2015): 183. http://dx.doi.org/10.7146/fof.v54i0.118881.

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Marina Vidas: Devotion, Remembrance, and Identity: The Hagiographic Entries and Obituaries in a Parisian Thirteenth-Century Illuminated Psalter Made for Jakob Sunesen
 The focus of the article is a handsomely illuminated Parisian thirteenth-century Psalter (London, British Library, MS Egerton 2652), which includes in the Calendar feasts of saints venerated in Denmark and, more specifically, in the diocese of Roskilde. A brief description of the manuscript is provided and the scholarly literature about the Psalter is discussed. Then a fresh look is taken at the significance of the hagiogra
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Paukštytė-Šaknienė, Rasa. "Lifetime Devotion to Ethnology." Tautosakos darbai 58 (December 20, 2019): 237–40. http://dx.doi.org/10.51554/td.2019.28400.

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The 100th anniversary of a renowned Lithuanian ethnologist – professor Angelė Vyšniauskaitė (1919–2006) was widely celebrated by the Lithuanian academic community. Professor has dedicated all her life to promoting the Lithuanian ethnology: she worked at the Lithuanian Institute of History (in its Department of Ethnology) for more than four decades (1948–1993), writing books, editing collections, supervising dissertations and generously sharing her professional advice with colleagues and students. Her main research interests included Lithuanian family customs, community and calendar traditions,
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Greenwood, Jonathan E. "Readable flowers: global circulation and translation of collected saints’ lives." Journal of Global History 13, no. 1 (2018): 22–45. http://dx.doi.org/10.1017/s1740022817000274.

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AbstractThis article argues that Flowers (flores sanctorum), collections of saints’ lives arranged by the liturgical calendar, were the first genre of devotional literature to have a global reach during the sixteenth and seventeenth centuries. This article begins with the medieval origins of Flowers before analysing their dispersion in the sixteenth and early seventeenth centuries by the Franciscans and Jesuits. By taking a temporal long view and a transoceanic perspective, the article contributes to the scholarship on early modern evangelization, translation, global networks, and the historio
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Specland, Jeremy. "Competing Prose Psalters and Their Elizabethan Readers." Renaissance Quarterly 74, no. 3 (2021): 829–75. http://dx.doi.org/10.1017/rqx.2021.102.

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Layouts and paratexts of Elizabethan prose psalters advocate two competing reading methods: reading sequentially according to the church calendar or selecting psalms by occasion. Marked psalters and bibles, however, show that Elizabethan readers often disregarded printed prescription, practicing either method, or both, as they chose. To capitalize on reader independence, printers eventually produced texts that encouraged comparative reading across multiple translations, culminating in the two-text psalter of the 1578 Geneva Bible. This episode in the history of devotional reading demonstrates
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Murdoch, Joanna. "Inner Workings: John Lydgate's Kalendare at the Nexus of Time, Craft, and Devotion." Mediaevalia 44, no. 1 (2023): 215–42. http://dx.doi.org/10.1353/mdi.2023.a913480.

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Abstract: This article proposes that fifteenth-century English poet John Lydgate transforms the medieval tradition of calendrical verse from a mnemonic aid to a site for readers to practice interpretive agency. Building on studies of the metrical calendar genre by Michael Lapidge and Jessica Brantley, I show how Lydgate's solutions to representing time in poetic meter in fact open up new possibilities for interpretive practice within late medieval penitential devotion. Lydgate's Kalendare is a poetic prayer composed for, and received on, the material page, yet whose proper reading works on, in
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Suarez, Michael F. "A New Collection of English Recusant Manuscript Poetry from the Late-Sixteenth Century: Extraordinary Devotion in the Liturgical Season of ‘Ordinary Time’." Recusant History 22, no. 3 (1995): 306–18. http://dx.doi.org/10.1017/s0034193200001941.

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At Yale University, the Beinecke Rare Book and Manuscript Library's James Marshall and Marie-Louise Osborn Collection has recently acquired a fascinating manuscript of late sixteenth-century Roman Catholic devotional verse in English (Osborn Shelves a30). Following the liturgical year from Trinity Sunday to the feast of Saint Catherine on November 25th, these fifty-eight poems celebrate the solemnities, feasts, and memorials of the Roman liturgical calendar throughout the approximately twenty-six weeks comprising the major portion of ‘ordinary time’. Presumably, this collection would have had
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Ridhayanti, Nurul Resky. "THE TOLAKI CALENDAR SYSTEM FOR DETERMINING GOOD AND BAD DAYS." Al-Hilal: Journal of Islamic Astronomy 5, no. 1 (2023): 63–80. http://dx.doi.org/10.21580/al-hilal.2023.5.1.13975.

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The Tolaki people continue to base their way of life on traditions like the Tolaki calendar for identifying good and bad days. The Tolaki tribe employs a tool that is often employed as a weather forecast or as a guide for the community to carry out certain actions to ascertain this. The formulation of the issue is brought up by the author, who asks questions like: How does the Tolaki calendar system work?, How are the good and bad days for the Tolaki people determined?, and How is astronomical research related to the Tolaki calendar system?. The Tolaki Culture Book, which is processed with jou
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Kochaniewicz, Bogusław. "Początki kultu maryjnego na ziemiach polskich." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 7–22. http://dx.doi.org/10.14746/pst.2018.33.01.

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This article is an attempt to reconstruct the devotion to the Blessed Virgin Mary at the beginning of the Polish state. Based on the liturgical books and the calendars from the 9th–11th centuries preserved in Polish archives, the form of the Marian devotion in the Poznań diocese was sought. Despite the lack of preserved monuments representing the oldest Polish diocese, it was established that the service to the Blessed Virgin Mary had a liturgical character. The four main feasts in hon- or of the Mother of God, celebrated in the Western Church, were celebrated in Poznań, too. An analysis of th
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Dissertations / Theses on the topic "Devotional calendars"

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Cheng, Chin-Yen. "A manual for Chinese churches how to encourage and involve the whole congregation to do daily Bible reading /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Mikhail, Mikhail E. "A handbook to enhance the devotional life of the Copts living in a land of immigration." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Books on the topic "Devotional calendars"

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(Organization), Youth Specialties, ed. True images devotional: 90 daily devotions for girls. Youth Specialties, 2006.

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Eims, LeRoy. Daily discipleship: A devotional. NavPress, 1998.

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Books, Honor, ed. God's little daily devotional. Honor Books, 1997.

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Jeffery, Peter. Pob peth yn newydd. Gwasz Efengylaidd Cymru, 1986.

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Palmer, Adam. Let everything that has breath devotional: Devotions inspired by the song. Honor Books, 2006.

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Luther, Martin. Faith alone: A daily devotional. Edited by Galvin James C. Zondervan, 2005.

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Kuyvenhoven, Andrew. Twilight: 366 daily devotional readings. Faith Alive Christian Resources, 2012.

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Peale, Norman Vincent. Tenga un gran día. Editorila Grijalbo, 1986.

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Murdock, Mike. The double diamond daily devotional. Wisdom International, 1996.

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Billy, Graham. Unto the hills: A daily devotional. 2nd ed. Thomas Nelson, 2010.

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Book chapters on the topic "Devotional calendars"

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Di Salvo, Gina M. "The Archives of Performance and Sacred Time." In The Renaissance of the Saints After Reform. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192865915.003.0002.

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Abstract Chapter 1 offers a survey of medieval saint plays and the reforms of the liturgical calendar of the English church. The development of theatrical repertoire in the Middle Ages and the shifts in the catalog of saints in liturgical calendars determined which saints and which types of saints were dramatized on the early modern stage. In the Middle Ages, saints were depicted in snippets and scenes of iconography, miracles, transformation, and romance and these performances frequently occurred as part of a sacred temporality. When saints did appear in dramatic form, such as in the Digby Plays and the N-Town Plays, a process of vernacular improvisation interpolated tropes from other established genres and miracles were used to validate claims of sanctity. In all cases, it was common for theatrical and paratheatrical events involving saints to veer from their devotional vitae. The second half of the chapter tracks the growth, iconoclasm, and limited return of saints in English liturgical calendars across the various reforms of the sixteenth century. Despite a contention with saints and sainthood as England underwent Protestant reform, the official inventory of sanctity in the English church made space for certain ancient martyrs and English saints. Chapter 1 is complemented by the book’s two appendices. Appendix I presents a table of nearly three hundred theatrical events involving saints between the tenth and seventeenth centuries, and Appendix II inventories saints in liturgical calendars across the sixteenth century.
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Talmon-Heller, Daniella. "The State of the Art." In Sacred Place and Sacred Time in the Medieval Islamic Middle East. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474460965.003.0003.

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This chapter surveys scholarship about pilgrimage, Islamic shrines, liturgical calendars and the Islamic annual cycle, and some of the typologies suggested by scholars of Islam. It claims that modern researchers did not devote much attention to Muslim non-canonical devotions, including those of the month of Rajab.
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Busteed, Mervyn. "Royalism, Patriotism, Empire and Commemoration." In The Sash on the Mersey. Liverpool University Press, 2023. http://dx.doi.org/10.3828/liverpool/9781837645084.003.0006.

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The chapter stresses the devotion of the Order to British royalty, Protestantism and the British state as expressed in ubiquitous use of the national flag and anthem and heavy recruitment into the services in wartime, when all activities were restructured in the absence of many members. Subsequent acquisition of war memorials and holding of commemoration events which were easily folded into the Order’s cultural calendar are discussed. The transmutation of Orange loyalty into imperial pride is explored, along with the development of an Orange diaspora through emigration facilitated by efforts to ensure migrant members linked up with lodges in their new homelands.
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Kanter, Deborah E. "La catedral mexicana." In Chicago Católico. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252042973.003.0003.

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Mexicans, tejanos, and braceros converged on Chicago in greater numbers in the World War II era and after. Most settled around St. Francis of Assisi Church, which anchored the city’s largest Mexican neighborhood, the Near West Side. Puerto Ricans joined other Spanish speakers. Priests and nuns aimed to meet immigrants’ religious and social needs. St. Francis offered a rich Catholic liturgical calendar of feast days, novenas, and Holy Hours. Parishioners avidly took part in personal and communal religious devotion. St. Francis became “el refugio de los mexicanos” and simultaneously grew into a very American parish. As the city’s Latino population dispersed, the faithful came from well beyond the Near West Side. The church’s cathedral-like reputation endures even today.
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Dickason, Kathryn. "Dance of the Hours." In Ringleaders of Redemption. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197527276.003.0004.

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This chapter demonstrates the formative role dance played in the Christianization of the liturgy and the sacralization of time. Using evidence from liturgical manuals, musical notation, and rituals, it traces how devotional choreography recuperated pagan motifs, impressed itself onto the regular rhythms of the liturgical calendar, and partook in the dance of the cosmos. In church dramas, dance exerted a didactic function, reinforcing the theme of Christian salvation alongside anti-Judaic rhetoric. The first section traces the authorization of liturgical dance in the Western Middle Ages. Through its ritualization of dance, the Western Church reinvented ancient rites within the discipline of the Latin liturgy. The second section illuminates the use of dance in liturgical drama. On the liturgical stage, the reenactment of Christian history offered a space for the ambivalence of dance to be worked out and re-signified. The third section offers a close reading of one specific liturgical dance ritual in Auxerre. This rite reconciled a pre-Christian myth with medieval eschatology and the Christian ordo.
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"Anonymous Benedictine Nun of Cambrai." In Early Modern Women Poets (1520-1700), edited by Jane Stevenson Peter Davidson, Meg Bateman, Kate Chedgzoy, and Julie Saunders. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198184263.003.0125.

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Abstract The English Benedictine convent of Cambrai was founded and financially endowed in 1623, by Cresacre More, The faTher of Dame Gertrude More (see nos. 120-1) because he had been unable to find anywhere suitable for her-The community still survives, though They have returned to England, and are now at Stanbrook Abbey. Dame Gertrude was joined at Cambrai by her younger sister Bridget, and by her two first cousins, though The first Superior was Dame CaTherine Gascoigne. It was a small house: according to The Calendar of State Papers (Domestic, Charles I 13, p. 28) There were only fifteen of Them. Their constitution is preserved (Lille, Archives departmentalesdu Nord, 20 H 1), as is a number of oTher relevant documents, including a necrology of nuns who died There from 1631 to 1645 (Lille, 20 H 7). There is also a catalogue of The sisters’ books (Cambrai, biblioTheque publique 1004 (901) ), which included a variety of devotional works in English, French, and Latin. The lives of The sisters of Cambrai were ascetic and contemplative.
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Nardini, Luisa. "General Remarks." In Chants, Hypertext, and Prosulas. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197514139.003.0006.

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Part III discusses prosulas according to their placement in the liturgical calendar. It is structured into three chapters, the first providing a general discussion of prosulas as glosses and a complete liturgical table of all Beneventan prosulas, the second examining the prosulas of the Temporal (the feasts connected with the life and mission of Jesus), and the third analyzing those of the Sanctoral (the feasts of the Saints). Prosulas of the Temporal were particularly abundant in manuscripts copied in female establishments, possibly as a reflection of the special devotion to Jesus as the nuns’ spiritual spouse; those of the Sanctoral tend to favor saints from Africa or West Asia, the perceived cradles of Christianity, to emphasize the prestige of the local Church.
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Fried, Richard M. "“The Cold War Belongs to us All” Patriotizing the American Calendar." In The Russians are Coming! The Russians are Coming!, Pageantry and Patriotism in Cold-War America. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195070200.003.0006.

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Abstract While willing to employ dramatic scenarios to advance their aims, patriotic and civic activists spent most of their energies inventing traditions that were more than one-shot episodes. Like religious devotion, loyalty was to be inculcated through repeated observance-in some cases daily (as in Pledging Allegiance in schools), in others occasionally (playing the National Anthem at athletic events), in still others annually. The “high” Cold War encouraged efforts to patriotize the American calendar and occasions at which such usages had previously been exceptional. Many patriotic practices which may seem to have grown up with the country are of surprisingly recent vintage. Although Americans, it is argued, have long reverenced the state in what sociologist Robert N. Bellah labeled a “civil religion;’ they entered the Cold War lightly equipped with occasions for so doing. July 4, Memorial Day, and Thanksgiving were old enough to be time-honored, but the patina of age brought with it a degree of secularization. National days became occasions for leisure more than patriotic reflection.
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Scribner, R. W. "Popular Culture." In For the Sake of Simple Folk. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198203261.003.0004.

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Abstract ‘Popular culture’ is an elusive concept, and in this period can be distinguished only arbitrarily from ‘popular belief’. It can mean common social custom, such as the practice of strangers sharing a common bed in inns.2 It can be taken to be mass as opposed to elite culture, the village fair rather than the exclusive dances of the well-to-do.3 Seen from another angle, it can be contrasted to ‘official’ culture, almost as a sub-culture outside socially controlled modes of behaviour. This is the culture of wayfaring folk, journeymen, of the plebeian lower strata, as opposed to the regulated life of those organised in guilds or corporations. Another approach could define it as superstition, as a pattern of behaviour dependent on having access to and control over supernatural power.5 The use of skin taken from a hanged man as a talisman against evil exemplifies this definition. Finally, it might be related to elemental aspects of material life, to basic biological rhythms such as reproduction, nourishment and the cyclesofnature.6 Shepherds’ calendars and blood-letting tables illustrate this usage. The third and fourth of these definitions merge with ‘popular belief’, with attempts to contact or deal with the supernatural. Popular belief in this sense was often set apart from officially sanctioned belief, as unorthodoxy to which the Church either turned a blind eye, or which it sought to channel as far as possible away from heterodoxy. Popular devotion to the saints during the later middle ages was of this nature.
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