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Journal articles on the topic 'Ecclesiasticus'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Ruch, Karl. "Ruminations on Ecclesiasticus." American Journal of Health-System Pharmacy 63, no. 19 (October 1, 2006): 1893. http://dx.doi.org/10.2146/ajhp060215.

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2

Williams, David S. "The Date of Ecclesiasticus." Vetus Testamentum 44, no. 4 (1994): 563–66. http://dx.doi.org/10.1163/156853394x00565.

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3

Rađa, Jakov. "Svećenik kao vir ecclesiasticus." Bogoslovska smotra 92, no. 3 (2023): 479–502. http://dx.doi.org/10.53745/bs.92.3.5.

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Vrijeme u kojem se nalazimo papa Franjo naziva promjenom epohe. Svaka je epoha, a posebno promjena epohe, poziv Crkvi da iznova promisli o svom identitetu i o identitetu svećenika radi boljeg svjedočanstva vjere u povijesti. U tom kontekstu papa Franjo podsjeća Crkvu da je majka jer rađa novog čovjeka po riječi Božjoj i sakramentima. Crkva je znak i sredstvo jedinstva jer omogućuje čovjeku da živi u zajedništvu Oca, Sina i Duha Svetoga – a to je zajedništvo u različitosti – i ambijent u kojem različitim pozivima i službama u Crkvi prethodi jednakost u dostojanstvu svih krštenika. Na temelju takvih eklezijalnih naglasaka svećenički identitet i poslanje otkrivaju se u svojoj relacijskoj i mistagoškoj dimenziji. Naime, svećenik postoji zato što postoji svećenički narod i on ima zadaću uvoditi Gospodinove učenike u Božji, tj. crkveni način života, gdje vlada jedinstvo u različitosti. Drevni naziv za čovjeka koji živi takvim životom je vir ecclesiasticus, tj. crkveni čovjek. Crkva je majka koja rađa i odgaja čovjeka za Božji život, a majčinstvo Crkve očituje se na poseban način u očinstvu pastira, koji služe rađanju i razvoju novih ljudi Crkve. U vremenu koje je posebno obilježeno jačanjem gradskih i visoko digitaliziranih kultura, žuran postaje poziv koji svećenicima upućuje ovo vrijeme promjene epohe na vraćanje svojem izvornom poslanju koje se sastoji u uvođenju ljudi u komunitarni, tj. osobni način života.
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4

Delgado, Gregorio, and Antonio Sospedra. "Bibliotheca Monitor Ecclesiasticus (1968-1969 y 1970)." Ius Canonicum 11, no. 22 (April 13, 2018): 485–90. http://dx.doi.org/10.15581/016.11.21435.

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5

González-del-Valle, José M. "Jerarquía eclesiástica y autonomía pastoral." Ius Canonicum 13, no. 26 (March 28, 2018): 73–103. http://dx.doi.org/10.15581/016.13.21355.

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Postquam brevis generalis conspectus offeratur de eo quod interiectis aetatibus et impraesentiarum intelIigitur actuositas pastoralis, hoc verbum hic sumitur pro designanda exercitatione munerum sacerdotalium sacramentaliter collatorum; notatur etiam quod nec titularitas iurisdictionis facit ea ipsa pastorem nec sua absentia obsistit muneribus pastoralibus perfunctioni. .Jntelligitur autonomia pastora lis pro facultate autodeterminationis et autoregulationis in activitate pastorali. Haec facultas usu venit pro summa officiorum ecclesiasticae constitutionis. Notatur etiam quod. etsi quaedam munera pastoralia -sicuti muneri magisteriali contigit atque pastoralibus actibus qui afferunt imperium -obiri non possunt nisi a titularibus ecclesiastici officii. aliis tamen pluribus pastoralibus muneribus -specialiter cura animarum- perfungi quis potest. nulla ecclesiastici officii titularitate. 'Potest igitur accidere ut quaedam definita organizatio pastora lis sit creatio non auctoritatis ecclesiasticae. sed proprii proventus incepti. charismatis plerumque fundationalis. Organizatio ecclesiastica. ecclesiasticorum scilicet officiorum summa. infrastructuram pastoralem praebet ex dioecesi conflatam et parochiis. Inceptum et actiones pastorales praeter ecclesiasticam organizationem exortae genesim habent. Incrementum et occasum -seriem evolutionis- valde diversa ab evolutionis serie ecclesiasticae organizationis. Quaestiones et solutionis possibilitates quas porrigit renovatio pastoralis infrastructurae ecclesiasticae organizationis -systemae dioceseos ae parochiarumsunt diversae a quaestionibus et solutionibus illarum actionum pastoralium proprii incepti proventuum. Coniunctae ut aiunt pastoralis propositum non est sibi solae vindicare pastoralem actuositatem. Ómnibus pastoralium actionum exercitationis rationibus subiectis communi ordinationi. Acceptio vero autonomiae pastoralis pignus est multiformis actuositatis pastoralis. renovationi patentis, dynamicae. quae aliter iugo vinciretur infrastructurae organizativae, necessario minus agili ob eius propriam indolem atque speciale munus. praestare scilicet curam pastoralem in basi. Pastoralis coniunctae munus est solum coordinare ac pastoralis actuositatis diversas rationes gerere ut cura pastoralis abundantius suos destinatarios attingat. nihil omnino inminuenti autonomiam propriorum inceptorum pastoralium.
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6

Swanson, R. N. "Episcopal Income from Spiritualities in the Diocese of Exeter in the Early Sixteenth Century." Journal of Ecclesiastical History 39, no. 4 (October 1988): 520–30. http://dx.doi.org/10.1017/s0022046900040586.

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The bishops of the medieval English Church were among the greatest landowners in the kingdom. The list of their estates in the Valor ecclesiasticus of 1535 eloquently testifies to their extensive holdings. But concentration on temporalities as the source of episcopal wealth ignores the extent to which the Church's own jurisdictional and administrative structure provided a means for generating wealth. This income, which the Church itself provided for bishops as a part of their office, distinct from the revenues generated by land-holding and other resources ancillary to their ecclesiastical functions, deserves more attention than it has so far received. The neglect of income from spiritualities is partly explicable by the nature of the sources, which are usually very incomplete and, in most cases, limited in chronological coverage. Nevertheless, usable evidence does survive from many dioceses, which eventually may be brought together to produce a worthwhile general statement.
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7

Carella, Bryan. "Reconstructing a Lost Latin Homily on Ecclesiasticus (Sirach) 5.8." Revue Bénédictine 117, no. 2 (December 2007): 261–86. http://dx.doi.org/10.1484/j.rb.5.100509.

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8

Hamilton-Miller, J. M. T. "Let us now praise famous men* *Ecclesiasticus XLIV, 1." Clinical Microbiology and Infection 6 (2000): 2. http://dx.doi.org/10.1111/j.1469-0691.2000.tb02030.x.

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9

RUSHTON, NEIL S. "Monastic charitable provision in Tudor England: quantifying and qualifying poor relief in the early sixteenth century." Continuity and Change 16, no. 1 (May 2001): 9–44. http://dx.doi.org/10.1017/s0268416001003708.

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Monastic charitable provision in the later Middle Ages through to the Dissolution has often been described as inadequate in terms of both quantity and quality. It has been accused of ineffectiveness because of its allegedly indiscriminate nature. This article suggests that in fact the religious houses and hospitals of England were providing a greater amount of poor relief in a more assiduous manner than has previously been allowed. The core of evidence comes from the 1535 national tax assessment of the Church, the Valor Ecclesiasticus. This contains details of the charitable provision carried out by most monasteries and hospitals as recorded by Crown commissions. After allowances have been made for the bias in the survey, a statistical analysis is carried out which indicates that an upward reassessment should be made of the quantity of monastic charity. Qualitative evidence from both the Valor Ecclesiasticus and from other contemporary sources also suggests that the pre-Reformation Church was providing genuinely beneficial poor relief.
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10

Chant, D. A., and E. Yoshida-Shaul. "A world review of the ecclesiasticus species group in the genus Typhlodromus Scheuten (Acarina: Phytoseiidae)." Canadian Journal of Zoology 64, no. 2 (February 1, 1986): 447–66. http://dx.doi.org/10.1139/z86-069.

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A new ecclesiasticus species group in the genus Typhlodromus Scheuten is proposed. The group is characterized primarily by the presence of seta z6 on the podoscutum and setae S2, S4, and S5 on the opisthoscutum. It is composed of 17 species: T. sentus Pritchard and Baker, T. neosentus van der Merwe, T. acanthus van der Merwe, T. sennarensis El Badry, T. parva (Matthysse and Denmark) comb, nov., T. kuzini (Wainstein), T. relenta (Matthysse and Denmark) comb, nov., T. ecclesiasticus De Leon, T. scytinus Chazeau, T. prunusus van der Merwe, T. yokogawae Ehara and Hamaoka, T. operantis (Chaudhri) comb, nov.,T. loricatus (Wainstein) comb, nov., T. bregetovae (Wainstein and Beglyarov) comb, nov., T. neosoleiger Gupta, T. ignavus (Chaudhri) comb, nov., and T. niloticus El Badry. Typhlodromus vitreus (Chaudhri) comb. nov. is designated as a junior synonym of T. bregetovae. Two species, T. ignavus and T. niloticus, are designated as "species inquirendae" because of insufficient information on their characteristics. Various generic concepts relating to the species in this group are reviewed. The group is described and a key to adult females and descriptions of each species are provided.
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11

DUPÉRRÉ, NADINE, and ELICIO TAPIA. "Description of a new Psalmopoeus Pocock, 1895 species (Araneae, Theraphosidae, Psalmopoeinae) from the Chocó region of Ecuador." Zootaxa 5437, no. 4 (April 16, 2024): 495–509. http://dx.doi.org/10.11646/zootaxa.5437.4.3.

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A new species of Theraphosidae, genus Psalmopoeus Pocock, 1895 is described from the Chocó region of Ecuador, Psalmopoeus pristirana n. sp. (male and female). The identity of the female of the recently described Psalmopoeus satanas Peñaherrera-R. & León-E., 2023 is discussed. Images of Psalmopoeus ecclesiasticus Pocock, 1903 are given for comparison and a distribution map of all Ecuadorian Psalmopoeus species is presented.
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12

QUERO SÁNCHEZ, Andrés. "Meister Eckhart's Treatise on Being, What Is, and Nothing, and the Relationship Between His Commentaries on Genesis (Expositio on Genesis and Book of the Parables of Genesis)." Revista Española de Filosofía Medieval 23 (April 20, 2016): 259. http://dx.doi.org/10.21071/refime.v23i.8982.

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This article shows firs that the text hitherto known as the Prologue to the Works of Propositions by Meister Eckhart is in fact his treatise On Being, What is, and Nothing, to which he himself refers in his Sermons and Lectures on the Twenty-fourth Chapter of «Ecclesiasticus». The article also analyses the relationship between the two extant commentaries on Genesis by Eckhart: the Expositio on Genesis and the Book of the Parables of Genesis.
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13

Stritmatter, R. "Shakespeare's Ecclesiasticus 28.2-5: A Biblical Source for Ariel's Doctrine of Mercy." Notes and Queries 56, no. 1 (March 1, 2009): 67–70. http://dx.doi.org/10.1093/notesj/gjn252.

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14

Clarke, George Elliott. "Ecclesiasticus (V) and: Wisdom of Solomon (XIX) and: Wisdom of Solomon (II)." African American Review 51, no. 3 (2018): 233–36. http://dx.doi.org/10.1353/afa.2018.0035.

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15

Elliott, J. K. "Vetus Latina: Die Reste der altlateinischen Bibel. 11/2. Sirach (Ecclesiasticus). Edited by WALTER THIELE. * Vetus Latina: Die Reste der altlateinischen Bibel. 11/2. Sirach (Ecclesiasticus). Edited by WALTER THIELE. * Vetus Latina: Die Reste der altlateinischen Bibel. 11/2. Sirach (Ecclesiasticus). Edited by WALTER THIELE." Journal of Theological Studies 58, no. 1 (November 18, 2005): 164–66. http://dx.doi.org/10.1093/jts/fll074.

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16

Codita, Viorica. "Continuidades y discontinuidades en la traducción de las locuciones prepositivas en los romanceamientos bíblicos medievales." Studia Universitatis Babeș-Bolyai Philologia 65, no. 4 (October 30, 2020): 103–18. http://dx.doi.org/10.24193/subbphilo.2020.4.06.

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"Continuities and Discontinuities in the Translations of Prepositional Phrases in Medieval Biblical Texts. In this work we present an analysis of prepositional phrases in two contemporary translations, Biblia prealfonsí and the biblical part of General Estoria 4, on the basis of the Book of Ecclesiasticus. The aim of this study is to describe the state of variation of prepositional phrases in 13th century, delineating the similarities and divergences of solutions, and also to try to elucidate how much interferes the original Latin text, Vulgata, in the use of the prepositional phrases.
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17

Ruddy, Christopher. "The Ignatian Matrix of Henri De Lubac's Thought on Temptation, Ascesis, and theHomo Ecclesiasticus." Heythrop Journal 58, no. 5 (December 19, 2013): 789–805. http://dx.doi.org/10.1111/heyj.12121.

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18

Webb, C. C. "A Census of York Clergy? The Clerical Subsidy of 1523-1528." Studies in Church History. Subsidia 12 (1999): 257–93. http://dx.doi.org/10.1017/s0143045900002532.

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Thanks to the work of Claire Cross and others, the multiplicity of sources available for the study of early sixteenth-century clergy has been used to yield information about many facets of clerical lives and careers. One source, however, has hitherto been largely neglected. The clerical subsidy of 1523-8 has, despite some printed versions for some places having been available for many years, been overshadowed by the Valor ecclesiasticus. This essay will try to show, from evidence relating to York City, that the subsidy was an important precursor to the Valor, and that, combined with other sources, it is an invaluable repository of information about the clergy just before the medieval church was dismantled.
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19

Вартанов, Ю. "Marginalia in the Hebrew Manuscripts of the Book of Ben Sira." Библия и христианская древность, no. 4(16) (November 15, 2022): 122–67. http://dx.doi.org/10.31802/bca.2022.16.4.005.

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Публикация посвящена до сих пор неисследованному материалу, содержащемуся в четырёх фрагментах еврейских рукописей оригинала Книги Премудрости Иисуса, сына Сирахова, а именно маргинальным пометам, имеющимся преимущественно в рукописи B. Даётся статистика, общая характеристика и классификация всех маргиналий и сопоставительная таблица всех стихов, имеющих пометы, и параллельных им стихов в других фрагментах, не имеющих таковых. The publication is devoted to the still unexplored material contained in four fragments of the Hebrew manuscripts of the original book of Ecclesiasticus (Ben Sira) — marginals, available in manuscript fragments, mainly in the manuscript B. Statistics, general characteristics and classification of all marginalia and a comparative table of all verses with marks and verses parallel to them in other fragments without marks are given.
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20

Hunter, David G. "“Neither Poverty nor Riches”: Ambrosiaster and the Problem of Clerical Compensation." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 1 (July 1, 2021): 93–107. http://dx.doi.org/10.1515/zac-2021-0015.

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Abstract In several places the anonymous Roman presbyter, now known as “Ambrosiaster,” expressed concern over the compensation given to presbyters. This article examines his comments in the context of several fourth-century developments: first, restrictions imposed on the members of the curial class in respect to holding clerical office, a phenomenon attested both in imperial legislation and in patristic sources; second, the spread of ascetical ideals of clerical life, fostered especially by writers such as Ambrose and Jerome. While Ambrosiaster shared the view that a member of the clergy (ecclesiasticus) should abstain from “worldly business activities” (negotia saecularia), in contrast to his more ascetic contemporaries, he stressed the importance of adequate payment for the clergy and encouraged wealthy Christians to provide it.
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21

Peñaherrera-R., Pedro, and Roberto J. León-E. "On Psalmopoeus Pocock, 1895 (Araneae, Theraphosidae) species and tarantula conservation in Ecuador." ZooKeys 1186 (December 13, 2023): 185–205. http://dx.doi.org/10.3897/zookeys.1186.108991.

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Two novel species of Psalmopoeus Pocock, 1895 are described from the north-western and central-western slopes of the Cordillera Occidental of the Andes mountain range in Ecuador. The new species are easily differentiated from other congeners of Psalmopoeus by spermathecae and male palpal bulb morphology and a comparatively distant distribution to the type localities of the geographically nearest known congeners. The diagnosis of P. ecclesiasticus Pocock, 1093 is revised and updated, considering the novel species and observations on spermatheca of this species. Likewise, an evaluation is provided for the new species in terms of conservation due to the various threats impacting ecosystems and ecosystem services of their type localities. Finally, the importance of theraphosid spiders in Ecuador and South America and their possible conservation requirements are discussed and assessed.
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22

Posta, Anna. "Latin paraphrases of Old Testament books in verse in 16th century Hungary." Hungarian Studies 37, S (November 20, 2023): 15–31. http://dx.doi.org/10.1556/044.2023.00245.

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AbstractA popular trend in 16th-century Hungarian Neo-Latin poetry was the transposition of biblical, especially Old Testament books and texts. Georg Purkircher (Georgius Purkircher) paraphrased the Book of Wisdom, Péter Laskai Csókás (Petrus C. Lascovius) the Song of Songs, János Bocatius (Johannes Bocatius) the Book of Sirach/Ecclesiasticus, and Leonhardus Mokoschinus (Leonhardus Mokoschinus) a part of the Old Testament books (from Genesis to II Kings) in Latin. Internationally, only Mokoschinus' paraphrase of the Old Testament is known to any extent. In the present paper I will attempt to outline the main similarities and differences between the paraphrases of the Old Testament in Germany and in Hungary by means of a detailed philological analysis of the domestic corpus of texts and by highlighting some related parallels in Germany.
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23

Stritmatter, Roger. "‘My Name Be Buried Where My Body Is’: The Influence of Ecclesiasticus 41 on Sonnets 71–74." Notes and Queries 62, no. 4 (December 2015): 583–86. http://dx.doi.org/10.1093/notesj/gjv133.

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24

Гасак, Д. С. "Priest Pavel Florensky’s view of Orthodox ecclesiasticism in his article “Near Khomyakov” (1916)." Quarterly Journal of St Philaret s Institute, no. 48 (November 30, 2023): 99–120. http://dx.doi.org/10.25803/26587599_2023_48_99.

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В конце XIX — начале XX в. на фоне религиозного подъема в России в кругах деятелей религиозно-философского возрождения стал актуальным вопрос о существе церковной жизни, о том качестве жизни человека, которое он приобретает, когда входит в Церковь, живет в Церкви. При этом качество церковности могло усваиваться как человеческой жизни в целом, так и отдельным ее сторонам. Как церковные (или нецерковные) могли приниматься не только поведение человека или его слово, но и сама его мысль. Даже богословские труды, независимо от своего предмета, могли оцениваться соответствующим образом. Особую остроту имела дискуссия о церковности богословской мысли авторов, не имевших священного сана и даже специального богословского образования, то есть «права» на богословие, и соответствующего «авторитета», но оказывавших существенное влияние на церковную мысль и практику церковной жизни. В частности, горячо обсуждался вопрос о церковности славянофилов, особенно А. С. Хомякова, столетие со дня рождения которого отмечалось в 1904 г. Священник Павел Флоренский, критически рассматривая богословскую мысль и деятельность Хомякова, выступил со статьей, в которой вопрос о церковности мысли Хомякова поставил как центральный в оценке всего наследия основателя славянофилов. Ставя под сомнение церковность наследия Хомякова, Флоренский невольно сопоставлял его со своим опытом, оценивая таким образом и свою церковность, характер своего отношения к церкви. В статье, посвященной заочному диалогу двух влиятельных в русском православии мыслителей, делается попытка проследить, как выявляет себя церковность Флоренского в критике Хомякова. Особое внимание уделяется тем свойствам мысли и образа жизни, которые проявляют понимание церковности о. Павлом. В частности, интерес представляют полемические замечания Флоренского о духовной природе Церкви, о соотношении духовного и материального в церковных таинствах, о гносеологических основаниях церковной мысли и др. In the late 19th and early 20th centuries, against the background of the religious upsurge in Russia, the question of the essence of ecclesiastical life, of the quality of human life which a person acquires when they enter the Church, lives in the Church, became topical in the circles of religious and philosophical revivalists. At the same time, the quality of ecclesiasticism could be assimilated both in human life as a whole and in its individual aspects. Not only a person’s behaviour or their word, but also his very thought could be accepted as ecclesiastical (or non-ecclesiastical). Even theological writings, regardless of their subject matter, could be evaluated accordingly. The discussion concerning the ecclesiastical nature of the theological thought of authors who did not have holy orders or even special theological education, that is, the “right” to theology, and the corresponding “authority”, but had a significant influence on ecclesiastic thought and practice of church life, was particularly acute. Among other issues, the question of the ecclesiasticism of the Slavophiles, especially of A. S. Khomyakov, whose centenary was celebrated in 1904, was hotly debated. Priest Pavel Florensky, critically examining Khomiakov’s theological thought and activity, came out with an article in which he put the question of the ecclesiasticism of Khomiakov’s thought as the central issue in the evaluation of the entire legacy of the founder of the Slavophiles. In questioning the ecclesiasticism of Khomyakov’s legacy, Florensky unwittingly set it against his own experience, thus assessing his own ecclesiasticism and the nature of his attitude to the Church. The article is dedicated to an extramural dialogue between the two influential thinkers of Russian Orthodoxy and an attempt to see how Florensky’s ecclesiasticism reveals itself in his critique of Khomyakov. Special attention is paid to those properties of thought and lifestyle which exhibit priest Paul’s understanding of ecclesiology in his critique of Khomyakov’s ecclesiology. In particular, it is of interest to note Florensky’s polemical remarks on the spiritual nature of the Church, on the relationship between the spiritual and the material in the Church’s sacraments, on the epistemological foundations of Church thought, and others.
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25

Delgado, Gregorio. "Principios jurídicos de organización." Ius Canonicum 13, no. 26 (March 28, 2018): 105–69. http://dx.doi.org/10.15581/016.13.21359.

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Omnibus quidem notum est Concilium Vaticanum II impulisse (multoties etiam instituisse) motum in Toto mutationum organorum in Ecclesia. Copiosa illa postconciliarls legum editio signum est manifestum pro dictis. Eiusmodi factum organizativum perpendi potest e diversis prospectibus. Nostra interest perpendere e solo prospectu organizativo, scilicet quod attinet ad technican (artem) definitam quae maiorem efficaciam praebet utilitati finium pastoralium. Ideo fit necessarium illam cognoscere technicam, i. e., illa iuridica principia quodlibet motum organizativum inspirantia. Hoc studium inseritur isti demum contextui. Cum elucet quonam consistunt, ut technice fertur, illa principia, tum quid eorundem applicatio afterat organizationi ecclesiasticae exponit. Agitur suggerentia criteriorum fundamentalium, generalium principiorum ac organizativae expostulationes quas sibi vindicat vel exigit, tempore hodierno, gravis conatus efficacem organizationem ecclesiasticam instituendi. In specie studet principiis luridicis, ut aiunt, deseentralibationis, desconcentrationis organicae functionum, hierarchiae, coordinationis ac consultationis. Res his enuntiationibus inclusae sunt vere implicatae cum ad cardines eccleslasticae organizationis referantur. Summas quaestiones adet pro mutatione structurarum potestatis, iurldlca eius exercitationis normativa, ecclesiastica gubernatione, necessaria unitate et coordinatione, etc, Quaestiones quidem actualissimae quipus primas deftert attentio, praesentlbus rerum adiunctis, et doctrinae et lpsae ecclesiastlcae auctoritatls
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Stepanyan, Narine, and Ani Nazaryan. "PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY." Main Issues Of Pedagogy And Psychology 21, no. 1 (April 25, 2022): 12–18. http://dx.doi.org/10.24234/miopap.v21i1.422.

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ABSTRACT Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (“Philosophical-theological words, which are written in summary, that is, separated, grouped in alphabetical order", in Old Armenian (Grabar)) is a great value volume dictionary, in which apart from the philosophical, theological, ethical and aesthetic issues also psychological problems are discussed. From a psychological point of view, the most interesting is the theory of knowledge of Stepanos Lehatsy. Understandings on the human soul and will are also given in his psychological views.
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Stepanyan, Narine, and Ani Nazaryan. "PSYCHOLOGICAL VIEWS OF STEPANOS LEHATSY." Main Issues Of Pedagogy And Psychology 9, no. 1 (April 25, 2022): 12–18. http://dx.doi.org/10.24234/miopap.v9i1.422.

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ABSTRACT Stepanos Lehatsy is one of Armenia's greatest thinkers of the 17th century He is the author of many translations of philosophical works of worldwide significance, among which the most important are "Metaphysics" and "On the Soul" of Aristotle, together with the translator's comments, four famous works of Dionysius the Areopagite, "Jewish War” of Flavius Josephus, also Ecclesiasticus ("The Book of Sirach"), "The Quran" and other translations. Of his own philosophical works, “Banq imastasirakanq ev astvatsabanakanq hamarotabar ibr sahmanoren artadrealq ev havaqealq yst aybubeni” (“Philosophical-theological words, which are written in summary, that is, separated, grouped in alphabetical order", in Old Armenian (Grabar)) is a great value volume dictionary, in which apart from the philosophical, theological, ethical and aesthetic issues also psychological problems are discussed. From a psychological point of view, the most interesting is the theory of knowledge of Stepanos Lehatsy. Understandings on the human soul and will are also given in his psychological views.
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Corley, Jeremy. "Book Review: The Expanded Text of Ecclesiasticus: Its Teaching on the Future Life as a Clue to Its Origin." Irish Theological Quarterly 78, no. 3 (June 25, 2013): 319–21. http://dx.doi.org/10.1177/0021140013484557n.

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Rule, Paul. "The Chinese Rites Controversy: Confucian and Christian Views on the Afterlife." Studies in Church History 45 (2009): 280–300. http://dx.doi.org/10.1017/s0424208400002576.

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The Chinese Rites Controversy is a question that is as much ecclesiastical or missiological as sinological, and the researcher, therefore, has to attempt to embrace two very complex and demanding fields. It was, of course, an argument about cross-cultural understanding (and misunderstanding), and the peculiarities of Chinese religion and language; and an episode in the fraught historical relations between China and the West. But the controversy itself was ecclesiastical, among ecclesiastics, and it was the papacy and its offices which determined the outcome.
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Pormann, Peter E. "NEW FRAGMENTS FROM RUFUS OF EPHESUS' ON MELANCHOLY." Classical Quarterly 64, no. 2 (November 20, 2014): 649–56. http://dx.doi.org/10.1017/s0009838814000378.

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Publishing a collection of fragments from a classical author is a risky business: the moment the book appears in print, it may already be outdated, as new fragments could have come to light. Or, in the words of Ecclesiasticus 18:7: ‘When a man hath done, then he beginneth; and when he leaveth off, then he shall be doubtful’ (Ὅταν συντελέσῃ ἄνθρωπος, τότε ἄρχεται, καὶ ὅταν παύσηται, τότε ἀπορηθήσεται). The same fate befell me shortly after the publication of my collection of fragments from Rufus of Ephesus' On Melancholy. Manfred Ullmann wrote to me that the late Rainer Degen had discovered a new fragment; in the course of my research, I came across some relevant quotations in the Hippocratic Treatments by the tenth-century author aṭ-Ṭabarī; and recently, Klaus-Dietrich Fischer published two related fragments. The following short note contains these new fragments together with an English translation and commentary. At the end, I also offer some addenda and corrigenda, partly in light of the reviews that have since appeared.
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DeVore, David J. "Ambiguous Christians and Their Useful Texts: Tatian, Bardaisan, Symmachus, and Rhodon in Eusebius’ Ecclesiastical History ." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no. 3 (November 27, 2023): 413–48. http://dx.doi.org/10.1515/zac-2023-0025.

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Abstract Eusebius did not represent all heretics in the Ecclesiastical History as equally pernicious. This paper presents close readings of Eusebius’ chapters about three relatively benign heretics, namely Tatian (Historia ecclesiastica 4,29), Bardaisan (4,30), and Symmachus (6,17), and I also explore Rhodon (Historia ecclesiastica 5,13), a student of Tatian whom Eusebius never labels a heretic. Three inferences emerge from these readings. First, rather than condemning all heretics as equally demonic, deceitful, morally depraved, and worthless, Eusebius considered some heresies less dangerous than others. Second, Eusebius commended some heretics’ useful writings, which in each case Eusebius quotes in his own œuvre; he thus retained some of Clement’s and Origen’s openness to heretics’ ideas. Third, the case of Rhodon shows that Eusebius assumed no obligation to classify all Christian thinkers as orthodox or heretical: as with Rhodon, Eusebius elides the ecclesiastical status of Tertullian and Ammonius (Historia ecclesiastica 2,2,4; 6,19,9–10), two other Christians of questionable orthodoxy. For Eusebius, in sum, the usefulness of an author’s texts sometimes superseded the harm of that author’s questionable orthodoxy, especially when that author hailed from a less-harmful heresy or was not clearly a heretic.
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32

Arias Gómez, Juan. "RAFFAELE BALBI, Quaestio de lucidis intervallis, 1 vol de 31 págs. Bibliotheca «Monitor Ecclesiasticus», M. D'Auria Editore Pontificio, Napoli, 1974." Ius Canonicum 15, no. 29 (March 27, 2018): 359. http://dx.doi.org/10.15581/016.15.21320.

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Jefferson, R. J. W. "A Genizah secret: The Count d'Hulst and letters revealing the race to recover the lost leaves of the original Ecclesiasticus." Journal of the History of Collections 21, no. 1 (March 17, 2009): 125–42. http://dx.doi.org/10.1093/jhc/fhp003.

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34

Sénécal, Robert. "Carlo Borromeo's Instructiones fabricae et supellectilis ecclesiasticae and its origins in the Rome of his time." Papers of the British School at Rome 68 (November 2000): 241–67. http://dx.doi.org/10.1017/s0068246200003949.

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L'INSTRUCTIONES FABRICAE ET SUPELLECTILIS ECCLESIASTICAE DI CARLO BORROMEO E LE SUE ORIGINI NELLA ROMA DEL SUO TEMPOL'autore traccia le origini delle prescrizioni di Carlo Borromeo per gli edifici ecclesiastici nelle sue Instructiones per l'architettura romana contemporanea e del primo periodo cristiano. La camera iniziale di Borromeo a Roma viene descritta. Le possibili influenze che le attività che egli svolse nella città e le personalità incontrate possano aver avuto sulla sua formazione architettonica vengono prese in considerazione. Prima di esaminare il testo di Borromeo un breve quadro della Roma dei giorni del prelato viene presentato, con una particolare attenzione ai vari cambiamenti avvenuti nelle antiche basiliche della città dal XVI secolo in poi, e gli sviluppi nell'edilizia ecclesiastica della città negli anni immediatamente precedenti e successivi alia sua visita. Le prescrizioni delle Instructiones di Borromeo vengono discusse individualmente e suggerimenti vengono proposti sul come e perché il prelato fosse giunto a certe conclusioni. In conclusione, viene mostrato come, oltre ad essere molto pragmatico e ad avere sia nuove chiese che il rinnovo degli edifici esistenti in mente, Borromeo fosse molto influenzato dagli sviluppi liturgici del suo tempo ed il suo testo riflette questa dipendenza culturale cosi come un'esplicita deferenza per le pratiche antiche.
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Jared, Lauren Helm. "English Ecclesiastical Vacancies During the Reigns of William II and Henry I." Journal of Ecclesiastical History 42, no. 3 (July 1991): 362–93. http://dx.doi.org/10.1017/s0022046900003353.

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The Church of post-Conquest England experienced a number of ecclesiastical and administrative changes brought on, in part, by the Normans’ implementation of Gregorian reform. Despite the growing fervour for non-lay intervention in ecclesiastical matters, many of the Norman innovations actually increased the king’s involvement with the Church. For example, a new practice emerged whereby the king appropriated a church's revenues upon the death of its abbot or bishop. Before this time, vacant houses were apparently cared for by their priors or other ecclesiastics and the king played little or no role in their administration. William the Conqueror altered forever this custom when he took direct control of vacant churches and placed their administration, although generally not their revenue, in the hands of royal officials.
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36

Serruys, Michael-W. "Shifting between Religious and Economic Leadership." Church History and Religious Culture 95, no. 2-3 (2015): 274–92. http://dx.doi.org/10.1163/18712428-09502003.

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This article looks how eighteenth century rulers shift back and forth between ecclesiastical and worldly leadership to obtain their goals. The setting is the small ecclesiastical and abbatial Principality of Stavelot-Malmédy during the election of its prince-abbot in 1787. This principality became increasingly entangled in the geopolitical-ecclesiastical rivalries between the Austrian Netherlands and the Prince-bishopric of Liège. Although this election has been studied before, little attention was given to the way leadership was influenced and how it reacted to these ecclesiastic and economic constraints. The archival sources can be found in the Archives générales du Royaume in Brussels (Conseil des Finances), Archives de l’état à Liège (États du Pays de Liège et du Comté de Looz, Abbaye de Stavelot-Malmédy, Principauté de Stavelot-Malmédy) and the Österreichisches Staatsarchiv in Vienna (Haus-, Hof- und Staatsarchiv).
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37

Labandeira, Eduardo. "RAFFAELE COPPOLA, Intorno al concetto di anormalità dell'atto amministrativo canonico, 1 vol. de 51 páginas, Bibliotheca «Monitor Ecclesiasticus», M. D'Auria Edit., Napoli, 1975." Ius Canonicum 16, no. 31 (March 27, 2018): 354–55. http://dx.doi.org/10.15581/016.16.21222.

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38

Askeland, Christian. "The Expanded Text of Ecclesiasticus: Its Teaching on the Future Life as a Clue to Its Origin. Deuterocanonical and Cognate Literature Studies 11." Bulletin for Biblical Research 23, no. 2 (January 1, 2013): 277–78. http://dx.doi.org/10.2307/26424698.

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39

Maximilian, Pal. "Il “privilegium fori” nel codice di Teodosio II." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 2 (December 31, 2020): 52–70. http://dx.doi.org/10.24193/theol.cath.latina.2020.lxv.2.03.

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The article intends to present, briefly, one of the most important ecclesiastical privileges: privilegium fori, which is found in the Codex of Theodosius as a particular guarantee of the respect due to the sacred nature of clergy and freedom in the performance of their duties. According to this privilege, certain cases are removed from the jurisdiction of the State and devolved to the ecclesiastical judge, according to canonical discipline. It constitutes a form of personal immunity to civil law. By virtue of the privilegium fori, clergy must be tried only by ecclesiastical courts, to the exclusion of all others and without distinction of classes. This jurisdictional bond of clerigy to their own courts arises from a subjective delimitation of the judicial power of the Church and not from a privileged situation as it may be deduced from the expression with which it is known. If one understands that this is a privilege, then this is based on a mistaken premise, in other words, to attribute ordinary and universal character to State jurisdiction and special character to ecclesiastical jurisdiction, which leads to the qualification of the exemption from civil jurisdiction enjoyed by ecclesiastics as a personal privilege. The truth is very different, because the jurisdiction of the Church is its own, sovereign and autonomous, as derived from a Society that has the same characteristics. Moreover, jurisdiction being a correlative concept of the process, the independence of the canonical process carries with it that of ecclesiastical jurisdiction.
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40

Gavazzi, Laura, Laura Gavazzi, Claudio Camuto, Vittoria Rebuttini, and Stefania Ricci. "Tecnologie GIS nell’ambito dei beni culturali ecclesiastici." DigItalia 19, no. 1 (July 19, 2024): 159–70. http://dx.doi.org/10.36181/digitalia-00099.

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L'Ufficio Nazionale per i beni culturali ecclesiastici e l’edilizia di culto della CEI ha avviato un progetto per la cartografia dei confini delle diocesi italiane, fondamentale per vari progetti come il Censimento Chiese e la Manutenzione programmata. I Sistemi Informativi Geografici offrono un modo intuitivo e immediato di visualizzare informazioni, permettendo di intersecare dati provenienti da fonti diverse e di condurre analisi dettagliate. Questi sistemi consentono inoltre di aggiungere diversi livelli informativi su una mappa, facilitando la comprensione e l'analisi dei dati. Si rende inoltre conto dell’utilizzo di informazioni del Catasto Gregoriano e quelle provenienti dal Censimenti delle Chiese tramite tecnologie GIS, fornendo nuovi servizi alle diocesi per la gestione del patrimonio ecclesiastico e in particolare per analizzare il patrimonio ecclesiastico della Diocesi di Bologna.
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41

Phillipson, David W. "An Armenian Involvement in Mid-Nineteenth-Century Ethiopia." History in Africa 46 (March 20, 2019): 137–45. http://dx.doi.org/10.1017/hia.2019.4.

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Abstract:Two Armenian ecclesiastics from Jerusalem, Isaac and Dimothéos, visited Abyssinia in 1867–1869. The latter’s detailed account of their journey was promptly published, grandiloquently dedicated (with formal permission) to Queen Victoria. The journey has nonetheless received little attention from historians, and the reasons it was made have been poorly understood. An intention to seek release of Europeans imprisoned by King Tewodros (Theodore) of Ethiopia was overtaken by events, the captives’ release being achieved by an expedition from British India before the Armenians arrived. Emphasis was consequently placed on involvement with local politics and ecclesiastical intrigue, both of which are discussed in this paper.
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42

Góngora, Mar Martínez. "La censura del noble ocioso y del eclesiástico incontinente en el “palacio de los duques”: Hacia un nuevo modelo de masculinidad en Don Quijote." Cervantes 40, no. 1 (March 2020): 17–41. http://dx.doi.org/10.3138/cervantes.40.1.017.

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The episode of the ducal palace in Don Quijote (2.30-57) exhibits a critique of traditional codes of male behavior, represented by the Duke and the ecclesiastic, that extends to a more general censure of the noblemen's loss of social purpose and the clergymen's disregard of their evangelical mission. The condemnation of the Duke's conduct coincides with the diatribe against courtly efffeminacy linked to the crisis of masculinity related to imperial decline. This, and the disapproval of the ecclesiastic's verbal aggressiveness, expressed through his feminized representation, appeals to a new model of masculinity based on discipline and self-control
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43

Pohl, Benjamin. "(Re-)Framing Bede‘s Historia ecclesiastica in Twelfth-Century Germany: John Rylands Library, MS Latin 182." Bulletin of the John Rylands Library 93, no. 1 (March 2017): 67–120. http://dx.doi.org/10.7227/bjrl.93.1.4.

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This article offers the first comprehensive study of Manchester, John Rylands Library, MS Latin 182, a twelfth-century codex formerly belonging to (and possibly produced at) the Benedictine Abbey of (Mönchen-)Gladbach in Germany. I begin with a full codicological and palaeographical analysis of the entire manuscript, before moving on to a discussion of its contents. These include the Venerable Bede‘s Historia ecclesiastica gentis Anglorum and the Continuatio Bedae, as well as two hagiographical works copied at the end of the manuscript. I then propose a new possible context of reception for Bede‘s Historia ecclesiastica during the twelfth century, one that interlinked with the prevalent discourses on secular ecclesiastical lordship and monastic reform at Gladbach, as well as, perhaps, in Germany more widely. In doing so, I essentially argue for the possibility that the Gladbach scribes and their audiences may have used and understood the Historia ecclesiastica not only in the conventional context of history and historiography, but also (and perhaps equally important) as an example of the golden age of monasticism which during the later twelfth century was re-framed and re-contextualised as both a spiritual guide and a source of miracle stories.
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44

O'Connor, Patricia. "Marginalised Texts: The Old English Marginalia and the Old English Bede in Cambridge, Corpus Christi College 41." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2015 (January 1, 2015): 152–57. http://dx.doi.org/10.33178/boolean.2015.31.

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Bede was a prolific writer in Anglo-Saxon England who, over the course of his prodigious literary career, produced a diverse range of Latin texts encompassing educational and scientific treatises as well as Biblical commentaries. Out of all his Latin works, Bede’s Historia Ecclesiastica Gentis Anglorum (The Ecclesiastical History of the English People) is regarded as his greatest achievement, as it provides significant insights into a largely undocumented period in English history. The Historia Ecclesiastica was translated into the vernacular sometime in the late ninth or early tenth century and this translation is commonly referred to as the Old English Bede. The Old English Bede survives in five extant manuscripts, dating from the mid tenth and late eleventh century: Oxford, Bodleian Library, Tanner 10; London, British Library, Cotton Otho B. xi; Oxford, Corpus Christi College, 279; Cambridge, University Library Kk. 3.18 and Cambridge, Corpus Christi College, 41, the last of which ...
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45

Pastuszko, Marian. "Wielkanocna Komunia Święta." Prawo Kanoniczne 30, no. 1-2 (June 5, 1987): 77–90. http://dx.doi.org/10.21697/pk.1987.30.1-2.05.

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Articulus proemio, duabus partibus et conclusione constat. In proemio ius communicandi tempore paschali partim divinum et partim ecclesiasticum dicitur. Pars prima articuli ius vetus seu can. 18 Concilii Agathensis, const. 21 Concilia Lateranensis IV necnon alia historie a documenta ecclesiastica continetur. In parte secunda ius vigens id est can. 920 Codicis Iuris Canonici Papae Joanniis Pauli II breviter exponitur et cum can. 859 Codicis Iuris Canonici Papae Benedicti XV comparatur. Sub fine articuli auctor sublineat, quod obligatio communicandi semel saltem in anno est ius Jesu Christi ad unificandum cum fideli redempto et ius fidelis redempti ad unificandum cum Jesu Christo suo Redemptore ac futuro Iudice.
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46

Keenan, Charles. "Paolo Sarpi, Caesar Baronius, and the Political Possibilities of Ecclesiastical History." Church History 84, no. 4 (November 13, 2015): 746–67. http://dx.doi.org/10.1017/s0009640715000931.

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Two of the most famous Catholic histories written during the early modern period were the Annales ecclesiastici of Caesar Baronius (d. 1607), a year-by-year chronicle of the Catholic Church from the birth of Christ to the twelfth century, and the Istoria del concilio tridentino of Paolo Sarpi (d. 1623), a scathing critique of the Council of Trent that argued the famous council had only made religious problems worse. Rather than comparing either of these works with similar histories written by protestants—thereby investigating inter-confessional Reformation debates—this article sets Baronius's Annales and Sarpi's Istoria side by side to explore disputes within Catholicism itself. By analyzing how the authors examine four topics in their histories (Peter and the papal primacy, the relationship between the local and universal church, the history of ecumenical councils, and the relationship between secular and ecclesiastical authorities), as well as considering both historians' actions during the Venetian interdict crisis of 1606, this essay argues that Sarpi and Baronius fundamentally disagreed about the origins and exercise of both secular and ecclesiastical authority. These two modes of Catholic history-writing reveal how Sarpi and Baronius drew from contemporary political models, such that “ecclesiastical history” could have significant political ramifications.
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47

Taylor, Stephen. "“The Fac Totum in Ecclesiastic Affairs”? The Duke of Newcastle and the Crown's Ecclesiastical Patronage." Albion 24, no. 3 (1992): 409–33. http://dx.doi.org/10.2307/4050944.

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The Archbishop of Canterbury…sees he's a cypher who they will let have no influence, & will gladly lay any blame upon. The Minister [Newcastle] is himself the Fac Totum in ecclesiastic affairs, & a sweet manager he is, for what with the last Election, & his pitiful passion for the Chancellorship of Cambridge he has involved himself in promises of church preferments to the greatest degree of perplexity. There are now two vacant stalls; one at Durham, & one at Canterbury; & he durst not dispose of either of them. He torments the poor Archbishop of Canterbury for everything that falls in his gift, so that if a thing drops, he is forced to give it away the moment he is informed of it, for fear of the Duke of Newcastle. He is as great a plague to the other Bishops, asking even for their small livings. Ely gives him everything (they say,by bargain:) Chichester, Peterborough, Durham, Gloucester, Salisbury, &c., &c., are slaves to him, in this respect. Only London & Winchester give him flat denials, unless we are to add York, which is a point problematical. As to Lord Chancellor, it is a kind of bargain made with every one that enters upon that high office, “that the Minister shall dispose of most of the church preferments in his gift.”Edmund Pyle's oft-quoted account, though particularly caustic, is not unrepresentative of the views held by both contemporaries and historians about the duke of Newcastle as ecclesiastical minister. In the most comprehensive modern assessment of his role, Norman Sykes, while admitting that Newcastle was anxious “to fill the bench with good prelates,” portrays him as weak, vacillating, and incompetent. Moreover, and of more relevance to the concerns of this article, Sykes emphasizes the extent of Newcastle's power and influence in church affairs: like many of the duke's contemporaries he agrees with Pyle that Newcastle not only enjoyed virtually unquestioned control of Crown patronage, but that he also encroached on that of the lord chancellor and the bishops.
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48

Jones, Christopher A. "Two composite texts from Archbishop Wulfstan's ‘commonplace book’: theDe ecclesiastica consuetudineand theInstitutio beati Amalarii de ecclesiasticis officiis." Anglo-Saxon England 27 (December 1998): 233–71. http://dx.doi.org/10.1017/s0263675100004877.

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The great monument of tenth-century Anglo-Saxon monastic liturgy, theRegularis concordia, has been particularly fortunate in its twentieth-century devotees. The most prominent was Dom Thomas Symons, who published numerous learned articles on the text and, in 1953, an edition and translation that are still immensely valuable. More recently, Lucia Kornexl has re-edited theConcordiawith its continuous Old English gloss from London, British Library, Cotton Tiberius A. iii, and provided an exhaustive collation against the second Latin copy in London, British Library, Cotton Faustina B. iii. Building on this detailed editorial work, Kornexl's introductory chapters also suggest new and helpful ways of regarding the transmission of this text and the authority of its two extant manuscripts.
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Greenway, Diana. "Orders and Rank in the Cathedral of Old Sarum." Studies in Church History 26 (1989): 55–63. http://dx.doi.org/10.1017/s042420840001086x.

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It is a cliché of medieval ecclesiastical history that the clergy was a ‘hierarchy’. When we use this term, we may mean ‘priesdy rule’, but more often we are referring to the way in which the clergy was graded in successive ranks, one above another. Most obviously, the clergy was so arranged in the seven steps of holy orders: doorkeeper, reader, exorcist, acolyte, subdeacon, deacon, priest. But simple stratification by orders was only part of a much more complex hierarchical system, in which the major differentiating factor was office. Both elements–orders and office–were the subjects of a considerable literature in the early Middle Ages: side by side with treatises on orders–belonging to the genre de officiis septem graduum–is a body of writings concerned to define the functions, relations and grades of ecclesiastical offices–the genre de ecclesiasticis officiis. Two related documents telling us of the customs at Old Sarum owe much to tracts of this kind: the Institutio, compiled by stages in the later twelfth and early thirteenth centuries, and the Consuetudinarium of Richard Poore, written c. 1215, which greatly expands the Institutio.
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Tutino, Stefania. "“For the Sake of the Truth of History and of the Catholic Doctrines”: History, Documents, and Dogma in Cesare Baronio’s Annales Ecclesiastici." Journal of Early Modern History 17, no. 2 (2013): 125–59. http://dx.doi.org/10.1163/15700658-12342360.

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Abstract This article explores the relationship between theology and documentary criticism in Cesare Baronio’s Annales Ecclesiastici in their own historical and intellectual context. The first two sections of this article are devoted to analyzing two episodes in Baronio’s work, which most clearly show the role of erudition and historical criticism in articulating crucial and controversial political and theological positions in post-Reformation Rome. The third and final section assesses the significance of Baronio’s historical methodology in the context of post-Reformation Catholicism and its importance for our understanding of the relationship between post-Humanist historiography and post-Reformation apologetics and, more generally, for our understanding of the nature of ecclesiastical history.
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