Journal articles: 'Dominican Congregation of St'

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Hancock, Stephen H. "From Hagiography to History: A Critical Re-examination of the First Forty Years of the Life’ of Mother Margaret Hallahan and of its Manuscript Sources." Recusant History 23, no. 3 (May 1997): 341–71. http://dx.doi.org/10.1017/s0034193200005744.

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The Life of Mother Margaret Mary Hallahan by Francis Raphael Drane O.S.D., was published in 1869 to foster the reputation for sanctity of the foundress of the Dominican Congregation of St. Catherine of Siena. Though it remains a masterpiece of nineteenth century English hagiographical literature, upon which all later biographical notices of Margaret Hallahan are based, its treatment of her life from 1802 to 1842 is chronologically inaccurate, uncritically anecdotal and narrowly defined. Although Margaret Hallahan lived until she was sixty-six the first forty years of her life occupy scarcely fifty pages of a biography which runs to almost five hundred and forty pages. The Life rarely connects these years with any wider historical context nor does it investigate closely the background of those with whom Margaret Hallahan was personally associated. Consequently a critical examination of the Life's treatment of these first forty years and its overt comparison with the manuscript sources upon which it is based is a much needed and long overdue exercise.

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Alford, Helen. "Reflections on the Centenary of the Bushey Congregation of Dominican Sisters." New Blackfriars 77, no. 908 (October 1996): 428–52. http://dx.doi.org/10.1111/j.1741-2005.1996.tb07562.x.

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Scott, Geoffrey. "St Benedict’s Priory, Saint-Malo, 1611–1669." Downside Review 135, no. 4 (October 2017): 186–98. http://dx.doi.org/10.1177/0012580617734976.

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Over the last few years, the 400th anniversaries of the foundations of three of the earliest monasteries of the revived English Benedictine Congregation have been celebrated: St Gregory’s, Douai (1606), St Laurence’s, Dieulouard (1608) and St Edmund’s, Paris (1615). There have been no similar celebrations for the one monastery which did not survive, that of St Benedict in Saint-Malo, which was founded in 1611 and ended its days as an English Benedictine monastery in 1669, when it was handed over to the French Congregation of Saint-Maur. This article is a delayed attempt to record briefly the story of the priory of St Benedict in Saint-Malo.

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Kamuntavičienė, Vaida. "The Founding of the Convent of the Congregation of st Catherine in Krakės in the 17th Century." Lithuanian Historical Studies 22, no. 1 (January 28, 2018): 1–27. http://dx.doi.org/10.30965/25386565-02201002.

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The Warmian (Ermland) Braniewo (Braunsberg) burgher Regina Protmann founded the community of St Catherine of Alexandria the Virgin Martyr in 1571, which the Holy See confirmed as a congregation in 1602. The congregation of sisters took an oath of poverty, chastity and obedience, agreeing to serve people, to care for those who were suffering, and to educate society. The ideas of the Sisters of St Catherine reached the Diocese of Samogitia in the 17th century. Its bishop, Jerzy Tyszkiewicz (Tiškevičius), founded the Krakės (Kroki) convent in 1645. Due to political, cultural and other circumstances, the transformation of this convent into a community of the Sisters of St Catherine took longer than expected, happening only in 1689 when the papal nuncio Giaccomo Cantelmi confirmed the community based on the rule of St Catherine. This article seeks to show the foundation process, revealing the differences between the Samogitian Sisters of St Catherine and those in the Warmian bishopric.

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Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939." Archiwa, Biblioteki i Muzea Kościelne 93 (April 23, 2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.

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At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz in Sokołów, Maria Ożóg and Małgorzata Maksym in Wólka Sokołowska and Katarzyna Bąk in Trzebuska while the parish priests, Franciszek Stankiewicz and Leon Szado did little for this matter. The members of the Third Order got involved in lots of activities such as sup- porting the building of the church, providing necessary things for the church and making mass of- ferings.Serious steps to found the Third Order in Sokołów were taken by the parish priest Ludwik Bukała. He organized monthly meetings for the Third Order members. He also established contact with the Bemardine Father, Wiktor Biegus, who 27 April 1936 came to Sokołów and became ac- ąuainted with the tertiaries in the parish. The permission for the canonical establishment of tertiary congregation was granted 4 May 1936 by the ordinary of Przemyśl, Bishop Franciszek Bard.The official foundation of the congregation in Sokołów took place 24 May 1936. The local tertiaries chose St Ludwik as their patron. The congregation govemment was constituted at the first meeting. The parish priest became the director of the community and Katarzyna Koziarz was ap- pointed the superior. On the day of the foundation there were about 100 members. In the first three years of the existence of the Third Order there were 30 people who received the habits and 28 who were admitted to the profession.After the canonical establishment of the congregation, the tertiaries became morę active. They provided the church with sacred appurtenances and fumishings, as well as organising public adora- tion of the Holy Sacrament. They would also wash liturgical linens and adom altars. In 1937 they bought a chasuble with the image of St Francis, and in 1939 they donated a banner with the images of Mother of God and St Francis. In addition, the tertiaries founded their own library with religious books and magazines.The congregation gathered for meetings in the parish church every month. Besides, they had occasional private gatherings. In the first years of the existence of the congregation there were 19 meetings of the Counsel. There were also two visitations of the Sokołów congregation held by Father Cyryl from Rzeszów 11 July 1937 and 6 August 1939. The activities of the tertiaries were hindered by the outbreak of the Second World War.

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Zucker, Mark J. "Problems in Dominican Iconography: The Case of St. Vincent Ferrer." Artibus et Historiae 13, no. 25 (1992): 181. http://dx.doi.org/10.2307/1483463.

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EHRENSCHWENDTNER, MARIE-LUISE. "Virtual Pilgrimages? Enclosure and the Practice of Piety at St Katherine's Convent, Augsburg." Journal of Ecclesiastical History 60, no. 1 (January 2009): 45–73. http://dx.doi.org/10.1017/s0022046908006027.

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For forty years, the sisters of St Katherine's, Augsburg, resisted the introduction of strict enclosure as a consequence of Dominican reform. This article examines the initial reactions of the sisters, explores the Dominican practice of enclosure and its connections with obedience, and the influence it had on the sisters' spirituality. After the community had finally accepted enclosure, they managed to gain a papal privilege granting them all the indulgences usually acquired through pilgrimage to Rome and commissioned a cycle of monumental paintings of the seven Roman pilgrim churches. Thus the sisters could ‘jump’ their convent's walls by embarking on substitute pilgrimages.

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Jeon, Daeho, Jin-Ho Park, and Do Yeon Yu. "A Study on Order Appeared in Louis I. Kahn's Atypical Spatial Arrangements - Focusing on Dominican Congregation Motherhouse -." Journal of the architectural institute of Korea planning & design 31, no. 6 (June 30, 2015): 85–92. http://dx.doi.org/10.5659/jaik_pd.2015.31.6.85.

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Jebb, Dom Philip. "The Archives of the English Benedictine Congregation Kept at St Gregory's, Downside." Downside Review 113, no. 393 (October 1995): 284–88. http://dx.doi.org/10.1177/001258069511339305.

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Gordley, Barbara Pike. "A Dominican Saint for the Benedictines: Beccafumi's "Stigmatization of St. Catherine"." Zeitschrift für Kunstgeschichte 55, no. 3 (1992): 394. http://dx.doi.org/10.2307/1482589.

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Lerner, Robert E. "Poverty, Preaching, and Eschatology in the Revelation Commentaries of ‘Hugh of St Cher’." Studies in Church History. Subsidia 4 (1985): 157–89. http://dx.doi.org/10.1017/s0143045900003616.

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This article is dedicated to advancing three propositions, all in elaboration of research by Beryl Smalley:(1) that the Revelation exegesis of Hugh of St Cher, O.P. (c. 1195-1263; regent master at St Jacques, 1230-1235) can be securely located;(2) that much of the content of this exegesis is extraordinary; and(3) that Hugh of St Cher the great Dominican commentator on Scripture is a figment of bibliographers’ imaginations.

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GAPOSCHKIN, M. CECILIA. "Philip the Fair, the Dominicans, and the liturgical Office for Louis IX: new perspectives on Ludovicus Decus Regnantium." Plainsong and Medieval Music 13, no. 1 (April 2004): 33–61. http://dx.doi.org/10.1017/s0961137104000026.

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This article traces the early reception of Ludovicus Decus Regnantium, the most common Proper Office for Saint Louis, King of France, canonized in 1297. It is generally considered a Dominican Office thought to have been produced on commission by the Dominican, Arnaud DuPrat, after his Order instituted Louis’ feast day. A number of factors confuse this attribution, including the existence of an earlier, rare Office for Louis, Nunc Laudare. A close examination of the extant evidence for the attribution and early reception of the Office leads to the conclusion that the Office was not celebrated by most, or even many, of the Dominican convents in France. It can thus be better understood in its Parisian and royal milieu within the context of the close relationship between the royal court of Philip the Fair (r. 1285–1314) and the Dominican convent of the Rue St-Jacques in Paris.

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Moore, James T., and Charles E. Nolan. "St. Mary's of Natchez: This History of a Southern Catholic Congregation 1716-1988." Arkansas Historical Quarterly 55, no. 2 (1996): 237. http://dx.doi.org/10.2307/40030973.

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Iribarren, Isabel. "Some Points of Contention in Medieval Trinitarian Theology: The Case of Durandus of Saint-Pourçain in the Early Fourteenth Century." Traditio 57 (2002): 289–315. http://dx.doi.org/10.1017/s0362152900002774.

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In this article I propose to examine the Trinitarian controversy that developed in the years 1308 to 1325 between the Dominican Durandus of St Pourçain (ca. 1275–1334) and his order, especially in the connection between this controversy and the growth of a Dominican sense of corporate identity. The connection is not at first obvious, but we shall see how the evolution of Durandus's theological thought reflects to a great degree the doctrinal transformation of his order, a transformation which is also illustrative of the doctrinal preoccupations of fourteenth-century Scholasticism.

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Loder-Neuhold, Rebecca. "The “Missions-ethnographische Museum” of St Gabriel as an Example for European Mission Museums." Anthropos 114, no. 2 (2019): 515–30. http://dx.doi.org/10.5771/0257-9774-2019-2-515.

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Using the example of the “Missions-ethnographis⁠che Museum” in St Gabriel (Mödling, today Maria Enzersdorf, near Vienna) as a case study, this article looks at the phenomenon of European mission museums and argues that the museum in St Gabriel was seen dominantly from a scholarly perspective. This was itself a part of the scholarly orientation of the SVD (Societas Verbi Divini) congregation (Frs. Schmidt, Koppers, Schebesta, etc.). The article thus places its main focus on the network that included the mission museum, the Museum of Ethnology Vienna, and the University of Vienna.

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BERETTA, FRANCESCO. "ISTITUZIONI E FONTI." Nuncius 16, no. 2 (2001): 629–41. http://dx.doi.org/10.1163/182539101x00569.

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Abstracttitle SUMMARY /title The recent opening of the Archives of the Congregation for the Doctrine of the Faith, the heir of the archives of the Roman Holy Office, has permitted the discovery of certain documents concerning Galileo Galilei, including a letter relating to the trial of 1633. In addition to a transcription of the new document, we also situate it in context through a series of considerations, and demonstrate its utility in analysing the development and the logic of the course of the trial. In particular, the document sheds light on the important role in the instruction of the case played by the commissioner of the Inquisition, the Dominican inquisitor and military architect Vincenzo Maculano da Firenzuola, belonging to the patronage network of the Barberini and a key figure of the Roman Holy Office in that period.

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Foot, Sarah. "Households of St Edmund." Studies in Church History 50 (2014): 47–58. http://dx.doi.org/10.1017/s0424208400001637.

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Theodred, bishop of London, who also held episcopal authority in Suffolk and Norfolk, drew up a statement in the 940s of how he intended to leave his property after his death. Despite his German name, he was probably a native of Suffolk, for he bequeathed a number of Suffolk lands to close relatives living in the region. His most generous bequests were to his cathedral church of St Paul in London, but he made a substantial grant of four estates in Suffolk to the church of St Edmund. Theodred’s will provides one of the earliest datable references to the existence of a religious household charged with maintaining the cult of St Edmund. King of the East Angles, Edmund had died in 869, having been defeated in battle by a Danish army which went on to conquer his kingdom. Later generations remembered him as a martyr, although contemporary sources said little about the circumstances of his death. A community of St Edmund was well established at Bury by the middle years of the tenth century, inspiring not only the generosity of the local bishop, but also his confidence in the efficacy of the congregation’s prayers. Theodred bequeathed land to the church of St Edmund as the property of God’s community there, for the good of his own soul. Exactly when a religious congregation first assembled to preserve the memory of the martyred king, and when it erected a wooden church to house his shrine remains, however, debatable.

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Czyż, Anna S. "Program ikonograficzny wystroju wnętrza kościoła pw. Wniebowzięcia Najświętszej Maryi Panny i św. Augustyna w Kraśniku (wiek XVII i XVIII)." Archiwa, Biblioteki i Muzea Kościelne 108 (December 20, 2017): 63–98. http://dx.doi.org/10.31743/abmk.12169.

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Modern furnishings of the church dedicated to the Assumption of the Blessed Virgin Mary and St. Augustine in Kraśnik were created over three hundred years. However, the oldest trace of the decor from the 16th century is scant. In the first half of the 17th century they were exchanged, and it was at the time when the monastery in Kraśnik joined the Cracow Congregation. The 1630s were particularly important in the creation of the new decor of the church as the following things were founded: choir stalls, including collator ones, paintings by Dolabella as well as the high altar and brotherhood’s one. The above-mentioned elements of the interior were means of conveying the most important themes: canonic (Ordo apostolicus, the patrons of the Cracow Congregation), Passion, Eucharistic, Marian (including SalvatorMundi and MaterMisericordiae) as well as patronal. It cannot be ruled out that intensive artistic investment was connected with the plan to convene the General Chapter in Kraśnik in 1635. In the following decades, especially in the mid-eighteenth centuries, the interior was supplemented and developed, within the aforementioned themes, through the foundations of new altars, a pulpit and paintings in the chancel. Comparing the themes of the church decoration in Krasnik with other churches of the Canons Regular of the Cracow Congregation, it should be noted that they are typical. They referred to monastic life, including the spirituality of the canons and the "primacy" of the congregation, as well as the pastoral ministry being developed on the basis of Passion, Eucharistic and Marian themes. They were presented in the context of the changes taking place in the life of the Church after the Council of Trent, the trend which was also adopted by the Cracow Congregation of Corpus Christi, which co-created a new model of the sacred art in the Republic of Poland.

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Zaldívar, Antonio M. "Patricians’ Embrace of the Dominican Convent of St. Catherine in Thirteenth-Century Barcelona." Medieval Encounters 18, no. 2-3 (2012): 174–206. http://dx.doi.org/10.1163/15700674-12342107.

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Abstract In this article, I examine patterns of charitable giving to the mendicant orders in surviving testaments from thirteenth-century Barcelona. My findings reveal that an elite group of wealthy and influential merchant families, the city’s emerging patriciate, provided the majority of charitable contributions to the mendicant friars. The friars’ urban religiosity and propagation of the doctrine of purgatory appealed to patricians, who were heavily involved in commercial activities and increasingly concerned with the fate of their souls in the afterlife. Patricians also utilized their pious contributions to the mendicant friars to bolster their social prestige and legitimize their monopolization of political power in the city. While patricians donated generously to the two largest mendicant orders (Dominicans and Franciscans), they contributed more money to the Dominican convent of St. Catherine. Patricians favored the Dominicans because of the latter’s superior educational training, their close ties to the kings of the Crown of Aragon, and their association with the city’s municipal government.

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STRONG, ROWAN. "‘A Church for the Poor’: High- Church Slum Ministry in Anderston, Glasgow, 1845–51." Journal of Ecclesiastical History 50, no. 2 (April 1999): 279–302. http://dx.doi.org/10.1017/s0022046999001670.

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In December 1845 Bishop Michael Russell of Glasgow and Galloway wrote to a keen young Episcopalian layman, Alexander James Donald D'Orsey, a teacher at the High School in Glasgow, suggesting ordination. Conscious of the growing numbers of immigrant Episcopalians in the western suburbs of Glasgow, the bishop's intention was to stimulate a new congregation for ‘the wants of the poorer class there’. Evidently D'Orsey was already known to the bishop for he mentions him as pleading ‘with your usual eloquence’ the cause of the Episcopalian Church Society, which would raise part of the £80 stipend. Russell envisaged that D'Orsey would work in this new congregation for a year or two until something more worthy of the young man's talents came up. D'Orsey wrote stating that the proposal was attractive, not least because it was a congregation which would primarily be comprised of the ‘humbler classes’. He would continue in his present work and undertake the congregational duties part-time. His present income made it preferable to refuse the stipend, suggesting that it should go to augment the livings of poorer clergy. As a new priest D'Orsey went on to create the congregation that eventually became St John's, Anderston, and to become embroiled with Russell's successor, Bishop Walter Trower, over ritualism in the parish. The deposit of D'Orsey's correspondence with these two bishops in the National Library of Scotland provides the opportunity for a localised insight into the emergence of Episcopalian ministry to the poor in nineteenth-century Scotland's most industrialised city, and to the connection of such ministry with ritualism.

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Ryan, Maria. "“The influence of Melody upon man in the wild state of nature”: Enslaved Parishioners, Anglican Violence, and Racialized Listening in a Jamaica Parish." Journal of the Society for American Music 15, no. 3 (August 2021): 268–86. http://dx.doi.org/10.1017/s1752196321000171.

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AbstractIn 1827, George Wilson Bridges, the outspoken proslavery rector of the parish of St. Ann, Jamaica, published a pamphlet of music that he had written to be used as the choral service at his church. The Bishop of Jamaica condemned Bridges's musical innovations on the grounds that they were not suitable to be heard by “a congregation chiefly composed by people of colour & negroes.” On the Bishop's orders, Bridges's music stopped, and by 1828 he reported that his pews were once more empty. The congregation of St. Ann parish church was almost entirely enslaved Africans and Afro-descendants who could choose their place of worship. However, in Bridges's own household, the people he claimed as property had little opportunity to escape his ministering. In 1829 Bridges came to the attention of British abolitionists for his brutal flogging of Kitty Hylton, a woman he claimed to own. This article uses Black feminist approaches to archival materials to explore the relationship between the music promoted by Bridges, conflicting views held by white religious leaders about what music was appropriate for African and African-descended people to listen to, and Bridges's violence towards enslaved people; in so doing exploring the inescapable entanglement of religious music, race, and violence in colonial Jamaica.

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Kryszak, Jennifer E. "A Theology of Transformation: Catholic Sisters and the Visual Practice of Church." Ecclesial Practices 3, no. 1 (May 18, 2016): 70–93. http://dx.doi.org/10.1163/22144471-00301005.

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This article argues that visual practices, including image production and use, promote a theology of transformation. To discern the theological implications of these visual practices, this article employs ethnographic research and material analysis of images created and/or used by the Congregation of St. Joseph, a Roman Catholic women’s religious community in the United States. First, it examines the sisters’ prayer with or creation of images as a source of theological reflection. Second, it investigates the deployment of images in various ministries as a means of inviting others into the sisters’ vision of the church. Third, it assesses the commodification of images by the Congregation as a form of evangelisation that engages and challenges the global world. This article concludes that visual practices potentially inspire action for justice and compassion as well as reveal the challenge of manifesting a theology of transformation in a global and plural world.

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Díaz del Campo Martín-Mantero, Ramón Vicente. "Miguel Fisac and St. Peter Martyr Theological Center." Res Mobilis 10, no. 13-1 (April 15, 2021): 333–54. http://dx.doi.org/10.17811/rm.10.13-1.2021.333-354.

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The fifties were important in Spain for the creation of a modern architecture. The architects, who began working in previous years, created his artistic languages inspired in modern styles. Miguel Fisac was one of the most popular Spanish architects in the second half of the twentieth century. In 1954 he received a request from the Dominican Order to design a theological centre for the youngest members. In view of the particular circumstances surrounding this case, the architect had many preparatory documents (sketches, memories, plans ...) and currently housed in the Miguel Fisac’s documentary archives and Foundation. Everything was done following Fisac’s drawings. In February 1958, Fisac carried out some furniture projects for the building while directing its construction. He wrote some documents where he explicitly detailed the place of each piece of furniture in each space.

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Lebaka, Morakeng Edward Kenneth. "Integration of Vocal Music, Dance and Instrumental Playing in St Matthews Apostolic Church: Maphopha Congregation." European Journal of Interdisciplinary Studies 4, no. 2 (July 24, 2018): 34. http://dx.doi.org/10.26417/ejis.v4i2.p34-44.

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There are a number of different approaches to determining the functions of music. Members of St Matthews Apostolic church – Maphopha congregation in Sekhukhune district – Limpopo Province in South Africa identify themselves by their music and allow music to become a representation of themselves. In responding to a song, to a hymn, they are drawn into affective and emotional alliances. Their relationship to music is inevitably based upon their emotions and internal connection to a particular song. Emotionally intense songs are even used during funerals to cue specific emotions from the audience for suspense, heartbreak, or a peaceful resolution. Songs, then, become an active ingredient in their lives as they find ways to employ music as a tool to share in their life experiences and bring them to a desired emotional state. The purpose of this study was to contribute towards documenting and describing the integration of vocal music, dance and instrumental playing in this church. To achieve this aim, the study employed a naturalistic approach and data was collected through video recordings of church services, interviews and observations. The primary question the study addressed is: how is collective identity formed through music and how does religious music serve as a core part of culture? The results have shown that in this church, music is manipulated to serve congregational purposes. The investigation has also shown that identity is largely related to musical preference, and the congregants use music to understand who they are and define themselves internally as well as externally.

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Lebaka, Morakeng Edward Kenneth. "Integration of Vocal Music, Dance and Instrumental Playing in St Matthews Apostolic Church: Maphopha Congregation." European Journal of Interdisciplinary Studies 4 (July 24, 2018): 34. http://dx.doi.org/10.26417/ejis.v4i2a.p34-44.

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McClelland, V. Alan. "Changing Concepts of the Pastoral Office: Wiseman, Manning and the Oblates of St. Charles." Recusant History 25, no. 2 (October 2000): 218–36. http://dx.doi.org/10.1017/s0034193200030041.

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The clearest account of the foundation of the Oblates of St. Charles can be gleaned from Henry Edward Manning’s submission of 1860 to Pope Pius IX in response to complaints raised against the Oblates in that year by Archbishop George Errington, Wiseman’s coadjutor, and the Westminster diocesan chapter. He writes as follows:In the year 1853, while I was still residing in the Accademia Ecclesiastica, His Em. Cardinal Wiseman, in a letter from the Vicar General, with a postscript in his own handwriting, desired that I should return to England, and participate in the formation of a Congregation of Oblates for the Diocese of Westminster.

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Cessario, Romanus. "The Grace St. Dominic Brings to the World: A Fresh Look at Dominican Spirituality." Logos: A Journal of Catholic Thought and Culture 15, no. 2 (2012): 84–100. http://dx.doi.org/10.1353/log.2012.0018.

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Sudlow, Brian. "The Frenchness of Marcel Lefebvre and the Society of St Pius X: A new reading." French Cultural Studies 28, no. 1 (January 30, 2017): 79–94. http://dx.doi.org/10.1177/0957155816679919.

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The case of Marcel Lefebvre and the Society of St Pius X (SSPX) deserves fresh perspectives. The current historiography is too franco-centric, focused on selective aspects of Lefebvre’s biography and the actions of isolated individuals, rather than with the life of the SSPX itself. After evaluating the current state of the historiography, this article proposes a new analysis of the SSPX’s political discourses in France and internationally and undertakes to reframe the relationship between Lefebvre’s life and his congregation by re-examining his African missionary experiences. Such new perspectives will be helpful as the SSPX moves towards regularisation under the pontificate of Pope Francis.

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Andreev, A., and Yu Andreeva. "Lutheran population of Saint Petersburg in the first half of the 18th century according to the paris h marriage regis ters." Bulletin of the South Ural State University Series «Social Sciences and the Humanities» 20, no. 04 (2020): 6–13. http://dx.doi.org/10.14529/ssh200401.

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Based on the marriage registers of the Lutheran congregation of St. Peter and Vasileostrovskaya community (in the future — St. Catherine) the article recreates the models of national and social structures of Petersburg Lutherans in the first half of the 18th century. The author found that German communities included, in addition to Germans, a small percentage of Swedes and Poles. By the middle of the century, with the total number of Lutheran communities in St. Petersburg in 1500—1700 believers of both sexes, they could contain about 1200—1300 persons of German nationality, 150—200 Finns, about a hundred Swedes, several dozen people (no more than fifty) Germanized Polish. The article makes a clear conclusion that among the Petersburg Lutherans had predominated craftsmen of working professions and clerks. They may have numbered more than seven hundred in the middle of the 18th century. The military, merchants, and officials were represented in much smaller proportions.

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Zorrilla, Samuel, Carlos Garcia, Diogenes Cuevas, Jeffry Beltre, and Cesar Herrera. "THE FIRST PRIMARY ANGIOPLASTY PROGRAM FOR ST-ELEVATION MYOCARDIAL INFARCTION MANAGEMENT IN THE DOMINICAN REPUBLIC." Journal of the American College of Cardiology 71, no. 11 (March 2018): A2112. http://dx.doi.org/10.1016/s0735-1097(18)32653-6.

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Łanuszka, Magdalena. "Late Gothic Panels from the Collection of York Art Gallery: Predella-Wings from the Workshop of Hans Pleydenwurff." Biuletyn Historii Sztuki 81, no. 2 (April 2, 2020): 177–96. http://dx.doi.org/10.36744/bhs.315.

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The article is a result of the research on continental European paintings in York Art Gallery, completed as a part of the project National Inventory of Continental European Paintings. Two late gothic panels, painted on both sides, contain the depictions of three saints in half-length on each side. Nowadays only one of these panels is still in York Art Gallery, as the other one was stolen and its current location remains unknown. It seems that the panels from York used to be the wings of predellas; however, presented research questions traditional assumption that they may be considered as the parts of predella of the Nuremberg St Catherine of Siena retable, as it seems impossible to fit them into the reconstruction that would be iconographically reasonable and suiting the eighteenth century descriptions. The altar of St Catherine of Siena was completed in 1464 by the workshop of Hans Pleydenwurff, to the St Catherine's Church of the Dominican Nuns' Convent in Nuremberg. The whole structure did not survive; only its wings (panels of the mid-opening and closed retable) are now in the Germanisches Nationalmuseum in Nuremberg (GM137 and GM138 painted on both sides and GM139 and GM140 painted on one side) and in the North Carolina Museum of Art, Raleigh NC, USA (one inner panel of the inner pair of this altar's wings, decorated with the full length depiction of St Leonard). York panels were for sure created around the same time (1460s) and by the same workshop. At least one of them used to be part of the altar dedicated to the Dominican church. However, the panels from York seem to have been prepared as the left wings of two different predellas; it even seems that they may not have originally been of the same size.

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Wilson, Chris. "The Vision of St Fursa in Thirteenth-Century Didactic Literature." Studies in Church History 47 (2011): 159–70. http://dx.doi.org/10.1017/s0424208400000930.

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The vision of the otherworld seen by St Fursa (c. 590 — c. 649) and recorded in a Vita and in Bede’s Ecclesiastical History achieved a high level of popularity in England and France during the thirteenth century, especially through its inclusion in preaching aids for the friars and the pastoralia (the various guides and manuals for priests on the care and confession of their congregation) produced before and after the Fourth Lateran Council of 1215. This essay will discuss how compilers of this material altered, rearranged and summarized Fursa’s vision, and what these changes reveal about shifting attitudes towards sanctity in the thirteenth century. In some of these redactions, Fursa’s sainthood was sidelined or ignored completely. In others, the point at which Fursa is described as a saint varies and the emphasis of the vision shifts from a reward for a saintly life to the purgation of a sinful priest. It will be suggested that these modifications to Fursa’s role in the vision were linked to the genre and audience of the redactions and to other thirteenth-century theological preoccupations, including debates over the sinfulness of usury and the emergence of the doctrine of purgatory.

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Classen, Albrecht. "Claire Taylor Jones, Ruling the Spirit: Women, Liturgy, and Dominican Reform in Late Medieval Germany. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. viii, 224." Mediaevistik 31, no. 1 (January 1, 2018): 432. http://dx.doi.org/10.3726/med012018_432.

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The interaction between mystically inspired beguines and nuns on the one hand and the friars as their confessors, on the other, that is, the male authorities in the late Middle Ages, certainly requires careful assessment because many different factors come into play here. In her monograph, Claire Taylor Jones pursues a host of different aspects pertaining to this complex issue in order to gain a grasp of those female writers particularly in the female Dominican monasteries in the Southwest of Germany and their male colleagues, or spiritual confessors, especially Heinrich Seuse and Johannes Tauler. She draws heavily from the Nuremberg Dominican convent of St. Katherine’s library (15th century), but this actually depends on the various chapters included here. It becomes very clear, however, that the notion of women’s lack of Latin needs to be reviewed carefully considering that that library contained ca. 726 manuscripts, of which 161 were in Latin.

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Collett, Barry. "A Benedictine Scholar and Greek Patristic Thought in pre- Tridentine Italy: a Monastic Commentary of 1538 on Chrysostom." Journal of Ecclesiastical History 36, no. 1 (January 1985): 66–81. http://dx.doi.org/10.1017/s0022046900023952.

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There are several questions yet to be answered in the period of Italian religious history leading up to the Council of Trent. One particularly intriguing question is the part played by the Benedictine Congregation of Santa Giustina of Padua, generally known as the Cassinese Congregation. Historians have often observed some of these monks flitting like shadows around the fires of controversy, but what they were actually doing has remained obscure. They had connections with Contarini, Pole, Sadoleto and other spirituali; they gave hospitality to Pier Paolo Vergerio, bishop of Capodistria, before he fled into the Protestant camp; amongst them were many humanist educated biblical scholars, some of whom publicly expounded St Paul; the Congregation's chief spokesman at the Council of Trent was shouted down for what were taken to be his Lutheran sentiments; another monk was the prime author of the tract Il Beneficio di Cristo, later revised by Marcantonio Flaminio and published in 1543 with lengthy extracts from the 1539 edition of Calvin's Institutes woven into its text. It is not surprising that several historians, in common with a number of contemporary observers, have suggested that some of these Benedictines were strongly influenced by Reformation thought.

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CRUSELLES GÓMEZ, José María. "vicario Alonso de San Cebrián y la Bula de los Ocho Inquisidores (1474-1482)." Medievalismo, no. 30 (November 16, 2020): 155–90. http://dx.doi.org/10.6018/medievalismo.455081.

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En la biografía política del dominico Alonso de San Cebrián confluyen dos fenómenos relacionados con la construcción de la monarquía hispánica a finales del siglo XV. Por una parte, la reforma de las órdenes religiosas con la expansión de las congregaciones de la observancia regular; por otra, el nacimiento de la nueva inquisición. Hombre de acción e ideología extremista, San Cebrián fue un destacado reformador religioso cuyas importantes conquistas prepararon el triunfo definitivo de la Congregación de la Observancia dominicana en Castilla. Contó con la colaboración de los Reyes Católicos, imprescindible para someter a la oposición, sin reparar en la violencia de los medios. En contrapartida, además de facilitar el control de su orden por la Corona, el vicario prestó importantes servicios diplomáticos en Roma, entre ellos la obtención de la bula pontificia que dio origen a la carrera de Torquemada como inquisidor general. In the political biography of the Dominican Alonso de San Cebrián, two phenomena related to the construction of the Hispanic monarchy at the end of the 15th century converge. On the one hand, the reform of religious orders through the expansion of the Observant Congregations; on the other hand, the birth of the new Inquisition. A man of action and extremist ideology, San Cebrián was a prominent religious reformer whose important conquests paved the way for the ultimate triumph of the Dominican Observant Congregation in Castilla. He had the collaboration of the Catholic Monarchs, indispensable to subdue the opposition, regardless of the violence of the means. In return, besides facilitating the Crown’s control over his order, the vicar provided important diplomatic services in Rome, including the obtention of the papal bull that gave rise to Torquemada’s career as general inquisitor.

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Macalam, Trecella May, and Rozzano Locsin. "Humanoid Nurse Robots and Compassion: Dialogical Conversation with Rozzano Locsin." Journal of Health and Caring Sciences 2, no. 1 (June 26, 2020): 71–77. http://dx.doi.org/10.37719/jhcs.2020.v2i1.rna001.

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It is important that in the future, nursing practice is framed with the humanoid nurse robot (HNR) functionality as a sure partner capable of expressing compassion that mimics human persons. Sr. Trecella May Macalam, SPC, a member of the Sisters of St. Paul of Chartres congregation, and doctoral student of St. Paul University Philippines and Dr. Rozzano Locsin, nurse theorist and author of the theory of Technological Competency as Caring in Nursing (TCCN) discuss the futurist idea of HNR’s capability to express compassion in nursing. Locsin’s theory has inspired the utility of advancing machine technologies in health care practice. Framing explanations and descriptions between human persons and HNRs as intelligent healthcare robots (IHRs) stimulate future nursing care in many ways. The theory of TCCN inspired “knowing persons as caring” as a process of nursing. In the future, this theory will most likely influence the inevitability and dependency of nursing through compassion in nursing by HNRs.

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Senior, Timothy Joseph. "Reconstructing St. Katharinen: Archival Archaeology in Action." Studies in Digital Heritage 2, no. 2 (December 28, 2018): 166–76. http://dx.doi.org/10.14434/sdh.v2i2.24442.

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Lying near the heart of Bremen, the St. Katharinen district is bounded by two of the city’s principal medieval, and now modern, streets. As one of the earliest documented structures on the site, the Dominican monastery of St. Katharinen has come to define much of the urban fabric of the district. A substantial building complex, it served a variety of scholarly, commercial, military and domestic roles following the Reformation, not least housing the city armory, State library and the city’s first university. Subject to periods of extensive redevelopment, much of the complex was finally lost to the bombing raids of the Second World War and a traffic-widening scheme of the 1970s. Only a fragment now remains of the original claustral buildings, a multistory car park erected on piloti rising overhead.Over successive redevelopments, the site was cleared with minimal archaeological investigation. Further, little scholarly research been conducted on the site to date. As such, any attempt to reconstruct the appearance of St Katharinen is now an act of inference from archival sources: a process of archival archaeology. As part of ongoing work, I will present a new and emerging understanding of the St Katharinen district and its urban transformation across the centuries, drawing on the most extensive body of construction, land registry, visual, textual, laser scanning and Lidar data yet assembled for the site. Whilst a project of this kind is grounded in the traditional approaches of historical architectural research, it is the capacity to assemble and analyze these diverse data sources within common digital environments that makes this conjectural reconstruction work possible.

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Li, Jiwei, David E. Knapp, Mitchell Lyons, Chris Roelfsema, Stuart Phinn, Steven R. Schill, and Gregory P. Asner. "Automated Global Shallow Water Bathymetry Mapping Using Google Earth Engine." Remote Sensing 13, no. 8 (April 10, 2021): 1469. http://dx.doi.org/10.3390/rs13081469.

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Global shallow water bathymetry maps offer critical information to inform activities such as scientific research, environment protection, and marine transportation. Methods that employ satellite-based bathymetric modeling provide an alternative to conventional shipborne measurements, offering high spatial resolution combined with extensive coverage. We developed an automated bathymetry mapping approach based on the Sentinel-2 surface reflectance dataset in Google Earth Engine. We created a new method for generating a clean-water mosaic and a tailored automatic bathymetric estimation algorithm. We then evaluated the performance of the models at six globally diverse sites (Heron Island, Australia; West Coast of Hawaiʻi Island, Hawaiʻi; Saona Island, Dominican Republic; Punta Cana, Dominican Republic; St. Croix, United States Virgin Islands; and The Grenadines) using 113,520 field bathymetry sampling points. Our approach derived accurate bathymetry maps in shallow waters, with Root Mean Square Error (RMSE) values ranging from 1.2 to 1.9 m. This automatic, efficient, and robust method was applied to map shallow water bathymetry at the global scale, especially in areas which have high biodiversity (i.e., coral reefs).

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Tax, Petrus W. "Venje and discipline: Dominican terminology in some sermons of the St. George Collection Venje und discipline: Dominikanisches Wort- und Gedankengut in einigen St. Georgener Predigten." Zeitschrift fuer deutsches Altertum und Literatur 148, no. 1 (January 1, 2019): 1–8. http://dx.doi.org/10.3813/zfda-2019-0001.

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The combination of the terms venje and discipline in three sermons of the St. George collection suggests a primarily Dominican readership and/or audience, at least for these sermons. The date 'about 1300 after Christ' in a sermon which belongs also to this group leads to the conclusion that the whole collection was put together in the beginning of the 14 th century at the earliest. The warning in two of these sermons against a too radical mortification could be aimed primarily at nuns in convents which cultivated a very severe asceticism such as Unterlinden and Oetenbach in the southern Rhine region. Kurzfassung: Die Kombination der Termini venje und discipline in drei der St. Georgener Predigten legt zumindest für diese Predigten eine primär dominikanische Leser- und/oder Hörerschaft nahe. Die Zeitgabe 'wol 1300 nach Christus' in einer Predigt, die mit diesen verwandt ist, führt dazu, die Sammlung selbst frühestens in den Anfang des 14. Jh. s zu datieren. Die Warnung in zwei dieser Predigten vor einer zu radikalen Askese könnte primär auf Nonnen in Klöstern einer sehr strengen Observanz wie Unterlinden und Oetenbach, im südlichen Rheingebiet also, gemünzt sein.

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Kuznetsova, Nataliya S. "THE IMAGE OF THE ALTAR OF ST. PETER'S BASILICA IN THE ROMAN CHURCHES OF THE 12-13TH CENT." Articult, no. 3 (2020): 56–64. http://dx.doi.org/10.28995/2227-6165-2020-3-56-64.

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The Main purpose of the study is an analysis of influence of the image of St. Peter's Basilica on the Roman church architecture of the 12th-13th centuries. It is possible to search the special type of the presbytery, characterized by uniting of the altar on the pedestal and the reliquary “confession” in the general vertical composition. The congregation of these churches had opportunities to see the process of worship and approach the saint relicts. The altar stood so that the Priest served the mass facing the worshippers, as it was in San Pietro. So, this important monument of Rome could be a model for the other churches of the Middle Ages. Among the churches of this period, such features have the altar space of San Giovanni in Laterano, as well as the basilicas of San Giorgio in Velabro, Santa Maria Assunta in Anagni and Santi Giovanni e Paolo in Ferentino. All these buildings was connected with the Power of Papa.

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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 131. http://dx.doi.org/10.21906/rbl.202.

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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.

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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 131. http://dx.doi.org/10.21906/rbl.281.

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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.

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Вальков, Дмитрий. "Epitaph of Johann Jungshulz in the church of St. Mary of the former Dominican monastery in Elbląg (Elbing)." Masuro-⁠Warmian Bulletin 304, no. 2 (July 20, 2019): 347–78. http://dx.doi.org/10.51974/kmw-134849.

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The funeral epigraphic material of Elbląg and the surrounding area, relating to the period preceding the XVIth century, remains, first of all thanks to the researches of Polish epigraphists, relatively more explored and introduced into the scientific circulation array. At the same time the Renaissance-Baroque gravestone monument of the XVIth–XVIIth centuries, which is extremely important for the comprehensive study of the reformed Circum-Baltic, often continues to need a detailed research commentary. To the epitaph of the burgomaster of Elbing (Elbląg) Johann Jungschultz (1583–1630), as well as to the Latin text of the funeral Eulogy, associated with this epitaph, composed by the Bohemian humanist Venceslav Klemens, is expected to address in this article. The epitaph of Johann Jungschultz was established in 1630–1640. From the compositional point of view closest to the epitaph of Johann Jungschultz, and almost prototypical for it, is the epitaph of Edward Blemke (1591), in the St. Mary’s church of Gdansk. It allows to speak about the author of the epitaph of Johann Jungschultz as oriented to samples of the Dutch monumental tombstones of the end of the XVIth century, or even as belonging to the circle of Willem van den Blocke (circa 1550–1628), which was the principal mediator of the influence of the Dutch art in the South-Eastern Baltic in the end of XVIth – the first quarter of the XVIIth century. The compositional and decorative solution of the epitaph also has close matches in the works of Johann Pfister (1573 – circa 1642/1645 or 1648).

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Ferreira, Luciane Augusto de Azevedo. "NEW RECORDS FOR PORCELLANID CRABS (CRUSTACEA: DECAPODA: ANOMURA: PORCELLANIDAE) IN THE WEST INDIAN ISLANDS, WITH DIAGNOSTIC CHARACTERS AND ECOLOGICAL NOTES." Arquivos de Ciências do Mar 52, no. 1 (October 23, 2019): 57–68. http://dx.doi.org/10.32360/acmar.v52i1.33960.

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New records and extensions of the distribution range of seven species of porcellanid crabs, representing four genera, are reported in the West Indian Islands: Megalobrachium mortenseni, M. poeyi, M. roseum, Pachycheles ackleianus, P. riisei, Petrolisthes rosariensis and Porcellana sayana. The analyzed species are deposited in the National Museum of Natural History, Smithsonian Institution, and the American Museum of Natural History. It is provided new records from Bahamas, Jamaica, Haiti, Dominican Republic, Puerto Rico, Antigua and Barbuda, St. Vincent and The Grenadines and Trinidad and Tobago. Diagnostic characters and ecological notes are given for each species.Keywords: Biodiversity, Caribbean islands, range extension, porcelain crabs, west Indies.

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Kaczmarek, Krzysztof. "Źródła do dziejów szkół dominikanów poznańskich w dobie nowożytnej." Biuletyn Historii Wychowania, no. 26 (March 10, 2019): 59–68. http://dx.doi.org/10.14746/bhw.2010.26.4.

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The present work aims at presenting the most important texts documenting the activity of schools in the St. Dominic Monastery in Poznań in modern times. Following a query carried out in archives, the author made a juxtaposition of relevant texts. It appears that that the most precious monuments shedding light on the Dominican educational system are to be found in Poznań-based archives and registry offices, and in the Archives of the Polish Province of Dominicans in Cracow. The archival material includes documents written by Dominicans, as well as numerous records and documents that provide detailed information on schools operating within the order and on their lecturers and disciples.

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Modráková, Renáta. "Knihovny ženských klášterů v pohusitském období." Acta Musei Nationalis Pragae – Historia litterarum 65, no. 3-4 (2020): 25–40. http://dx.doi.org/10.37520/amnpsc.2020.020.

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The libraries of Bohemian female monasteries were distinctive units with thematically diverse codices in both manuscript and printed form. This article focuses on their composition and possible transformation in the Post-Hussite period with an overlap to the 16th century. Five important nunneries of various orders have been chosen as models. These include St George’s Benedictine Convent at Prague Castle, the Premonstratensian Convent in Doksany, St Anne’s Dominican Convent in the Old Town of Prague, the Premonstratensian Convent in Chotěšov, the Convent of Poor Clares in Český Krumlov and the Convent of Poor Clares in Cheb. The composition and size of a particular library in the period under review depended on the economic, social and cultural situation of each convent. Liturgical books continued to be commissioned, but the number of devotional literature and mystical texts increased. Many monasteries also focused on ordering printed books. The primary aim of the article is to open the whole topic.

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Rist, Rebecca. "The papacy, Inquisition and Saint Guinefort the Holy Greyhound." Reinardus / Yearbook of the International Reynard Society 30 (December 31, 2018): 190–211. http://dx.doi.org/10.1075/rein.00020.ris.

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Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to shut down the rite, rather than impose more severe penalties, suggesting that he did not suspect ritual murder. The Church’s censure was not just a ban on a non-orthodox cult, or a theological statement that animals could not be saints, or a crackdown on magical and heretical practices – although it was all these things. It was also the condemnation of a healing cult that had got badly out of hand. The legend of St Guinefort the Holy Greyhound reveals the medieval Church engaged in a familiar struggle: to balance popular piety with orthodox teaching.

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Connelly, James T. "St. Mary's of Natchez: The History of a Southern Catholic Congregation, 1716–1988. By Charles E. Nolan. Natchez, Miss.: St. Mary's Catholic Church, 1992. xxxvi + 732 pp. $39.95." Church History 66, no. 1 (March 1997): 211–12. http://dx.doi.org/10.2307/3169748.

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Shalda, Vitaliy. "Jesus Church Latvian Congregation in St. Petersburg." ISTORIYA 8, no. 4 (2017). http://dx.doi.org/10.18254/s0001854-8-1.

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Bate, Stuart Clifton. "The Beginnings of St Joseph’s Scholasticate." Studia Historiae Ecclesiasticae 45, no. 1 (April 17, 2019). http://dx.doi.org/10.25159/2412-4265/4690.

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In 2018, St Joseph’s Scholasticate celebrated 75 years since its foundation in 1943. It is a House of Formation for those who are preparing for permanent commitment to the Congregation of the Oblates of Mary Immaculate (OMI), as well as those who are preparing for ordination to the Catholic priesthood. St Joseph’s Scholasticate was founded in 1943 at Prestbury in Pietermaritzburg by the OMI Natal Province. This study examines how the Oblates of Mary Immaculate established a scholasticate in South Africa and how it developed during its first five years until 1947 while it was situated in Prestbury. It examines why a scholasticate is important in Oblate formation and examines the essential elements of initial Oblate formation in a scholasticate. It also studies the requirements to establish a house of formation in the OMI Congregation and addresses the characteristics of those who become formators of a scholasticate, as well as the criteria by which scholastics are assessed.

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