Relevant bibliographies by topics / Ely Monastery

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Ely Monastery'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Ely Monastery"

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Lucy, Sam, Richard Newman, Natasha Dodwell, Catherine Hills, Michiel Dekker, Tamsin O’Connell, Ian Riddler, and Penelope Walton Rogers. "The Burial of A Princess? The Later Seventh-Century Cemetery At Westfield Farm, Ely." Antiquaries Journal 89 (August 7, 2009): 81–141. http://dx.doi.org/10.1017/s0003581509990102.

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AbstractThis paper reports on the excavation of a small, but high-status, later seventh-century Anglo-Saxon cemetery in Ely. Of fifteen graves, two were particularly well furnished, one of which was buried with a gold and silver necklace that included a cross pendant, as well as two complete glass palm cups and a composite comb, placed within a wooden padlocked casket. The paper reports on the skeletal and artefactual material (including isotopic analysis of the burials), and seeks to set the site in its wider social and historical context, arguing that this cemetery may well have been associated with the first monastery in Ely, founded by Etheldreda in ad 673.
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Kennedy, Alan. "Law and litigation in the Libellus Æthelwoldi episcopi." Anglo-Saxon England 24 (December 1995): 131–83. http://dx.doi.org/10.1017/s0263675100004683.

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The work entitled Libellus quorundam insignium operum beati Æthelwoldi episcopi, in both of the manuscripts in which it is preserved as an independent text, is an account of how the endowment of Ely Abbey was accumulated in the years following the refoundation of the abbey in 970, and how it was defended in the difficult times which followed the death of King Edgar in 975. The Libellus was produced by an Ely monk writing early in the twelfth century, who says in the prologue to the work (LE, Appendix A) that Hervey, first bishop of Ely (1108–31), suggested to him the project of translating into Latin certain vernacular records concerning Æthelwold, bishop of Winchester (963–84), the founder of the monastery, to supplement the vita composed by Wulfstan Cantor. The text includes verses in praise of Æthelwold, and in praise of the village of Downham: similarities in vocabulary and metre to a metrical vita of St Æthelthryth composed by a monk of Ely called Gregory, also during the time of Bishop Hervey, suggest that the author of the Libellus was probably the same man. The Libellus has long been known as a work in its own right, but it has been printed as such only once, over 300 years ago, and it has been accessible to scholarship primarily in the form in which it was incorporated into bk II of the twelfth-century history of Ely Abbey known as Liber Eliensis, whose compiler used it as the basis for his own account of the refoundation of the abbey and its fortunes during the succeeding decades.
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Steinberg, Burkhard. "The Peculiars of the University of Cambridge." Ecclesiastical Law Journal 15, no. 1 (December 13, 2012): 59–68. http://dx.doi.org/10.1017/s0956618x12000816.

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Are the University of Cambridge and its colleges peculiars? The university has always claimed independence from episcopal authority for itself and its colleges. A struggle was resolved in 1434 by a tribunal set up by the Pope, in which the Prior of the monastery of Barnwell heard both sides and decided that the University and its colleges were to be exempt from the supervision of the Archbishop of Canterbury and of the Bishop of Ely, in whose diocese the University was situated. This became known as the Barnwell Process. It established the University and it colleges as peculiars defined as having an Ordinary other than the diocesan bishop. Colleges founded later but before the Reformation claimed the same privileges. At the Reformation, the authority of the Pope was replaced by that of the King and the Archbishop of Canterbury, but the privileges that the University and its colleges enjoyed continued to apply. Post-Reformation foundations of colleges tended to claim the same exemptions from episcopal jurisdiction, but without documented evidence. This article argues that the continued acceptance by the Bishop of Ely of the University and its colleges as extra-diocesan confirms them to be peculiars within the legal definition.
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Emms, Richard. "St Augustine’s Abbey, Canterbury, and the ‘First Books of the Whole English Church’." Studies in Church History 38 (2004): 32–45. http://dx.doi.org/10.1017/s0424208400015710.

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Early in the fifteenth century, Thomas of Elmham, who grew up in Norfolk and became a monk of St Augustine’s abbey, Canterbury, began to write and illustrate an ambitious history of his monastery. It may be that his interest in history arose from his early years at Elmham, site of the see of East Anglia in late Anglo-Saxon times. This could explain why he became a monk at the oldest monastic establishment in England instead of at the local Benedictine houses, such as Bury St Edmunds, Ely, or Norwich. Clearly he developed his historical interests at St Augustine’s with its ancient books and relics, even though, apart from the chapel of St Pancras and St Martin’s church nearby, pre-Conquest buildings were no longer to be seen.
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Kastelik, Justyna. "Beda Czcigodny o klasztorach mieszanych na Wyspach Brytyjskich (Historia Ecclesiastica, III–IV w.)." Analecta Cracoviensia 40 (January 4, 2023): 345–55. http://dx.doi.org/10.15633/acr.4022.

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The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimborne, Barking and Kildare are prominent examples. Abbesses ruled these houses.Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.
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Woolhouse, Tom, Mark Hinman, and Berni Sudds. "Recent discoveries at Ely Cathedral, Cambridgeshire: Aetheldreda’s Gate, the church of Holy Cross and the possible boundary of the Anglo-Saxon monastery." Archaeological Journal 176, no. 1 (June 4, 2018): 159–95. http://dx.doi.org/10.1080/00665983.2018.1470406.

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Illés, Horváth. "Volt egyszer egy Szent Zsigmond-kolostor." PONTES 4 (October 20, 2021): 265–301. http://dx.doi.org/10.15170/pontes.2021.04.01.13.

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In 1433, Sigismund of Luxemburg, King of Hungary founded a new monastery for the Order of St. Paul the First Hermit. The monastery was consecrated to the title of the king’s dynastic saint: St Sigismund, the Burgundian king. The newly founded monastery became filia of the Monastery of St Michael of Toronyalja. After the death of King Sigismund (1437) the church depopulated soon. Although John Hunyadi attempted to populate the monastery with Carmelites, but the monks did not arrive. By the 16th century, the monastery was ruined, the only monument of it was a mill near to Verőce. According to the most recent literature and a so-called diploma of Agaune, the location of the monastery marked in the centres of the settlements of Kisoroszi or Verőce, however the ruin of it have not been identified yet. Thus, the present study aims to analyse the precedes of the foundation, and seeks to answer the following question: what role played the monastery of St Sigismund in the reorganisation process of the churches of Visegrád? At the same time, the paper analyses the sources of the history of the monastery and its accessories as well as to focus on other possible area of location, Hévkúterdeje, which neighbouring the Monasteries of Nosztra and Toronyalja.
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Blanton, Virginia. "Presenting the Sister Saints of Ely, or Using Kinship to Increase a Monastery's Status as a Cult Center." Literature Compass 5, no. 4 (July 2008): 755–71. http://dx.doi.org/10.1111/j.1741-4113.2008.00561.x.

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Bueno Domínguez, María Luisa. "Espacios de espiritualidad: el monasterio de Moreruela." Hispania Sacra 59, no. 119 (June 30, 2007): 35–50. http://dx.doi.org/10.3989/hs.2007.v59.i119.23.

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Álvarez, Manuel Lucas. "Notariado y notarios en el Monasterio de Pombeiro." Cuadernos de Estudios Gallegos 40, no. 105 (December 30, 1992): 43–61. http://dx.doi.org/10.3989/ceg.1992.v40.i105.298.

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Dissertations / Theses on the topic "Ely Monastery"

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Sáenz, de Miera Jesús. "De obra "insigne" y "heroica" a "octava maravilla del mundo" : la fama de el Escorial en el siglo XVI /." [Madrid] : Sociedad estatal para la conmemoración de los centenarios de Felipe II y Carlos V, 2001. http://catalogue.bnf.fr/ark:/12148/cb390062687.

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Ciavaldini, Rivière Laurence. "Imaginaires de l'Apocalypse : pouvoir et spiritualité dans l'art gothique européen /." [Paris] : CTHS : INHA, Institut national d'histoire de l'art, 2007. http://catalogue.bnf.fr/ark:/12148/cb41005950v.

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Texte remanié de: Thèse de doctorat--Histoire--Grenoble 2, 2000. Titre de soutenance : L'Apocalypse des ducs de Savoie : spiritualité et pouvoirs princiers dans l'art gothique.
Bibliogr. p. 334-362. Index. CTHS = Comité des travaux historiques et scientifiques.
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Sánchez, Meco Gregorio. "El Escorial y la Orden Jerónima : análisis económico-social de una comunidad religiosa /." Madrid : Ed. Patrimonio Nacional, 1985. http://catalogue.bnf.fr/ark:/12148/cb366580664.

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Boylan, Ann. "Manuscript illumination at Santo Domingo de Silos : Xth to XIIth centuries /." Ann Arbor (Mich.) : UMI, 1992. http://catalogue.bnf.fr/ark:/12148/cb369630508.

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Books on the topic "Ely Monastery"

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Sweeting, Walter Debenham. The Cathedral Church of Ely: A history and description of the building, with a short account of the former monastery and of the see. London: G. Bell, 1988.

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Cuesta, Juan Martínez. Guide to the monastery of San Lorenzo el Real, also called el Escorial. Madrid: Editorial Patrimonio Nacional, 1992.

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Institución Cultural "El Brocense.", ed. El Monasterio "San Francisco el Real" de Cáceres. Cáceres: Institución Cultural "El Brocense", 1993.

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Eustaquio, Luis Sagredo San. Epigrafía y numismática romanas del Monasterio de Silos. Santo Domingo de Silos, Burgos: Abadía de Silos, 1992.

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Trinidad, Muñoz Ma. Catálogo del Archivo del Monasterio cisterciense de Santo Domingo de Silos "El Antiguo," Toledo (1150-1900). Ayegui (Navarra): Ediciones Instituto de Historia Cisterciense, 1986.

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Javier, Rivera Blanco, Valdeón Baruque Julio, Valladolid (Spain) Ayuntamiento, Instituto Nacional de Empleo (Spain), and Escuela-Taller Monasterio de San Benito (Valladolid, Spain), eds. Monasterio de San Benito el Real de Valladolid: VI centenario 1390-1990. Valladolid: Ayuntamiento de Valladolid, 1990.

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Rivera, Jesús Ángel Sánchez. El Real Monasterio de Comendadoras de Santiago el Mayor de Madrid: Patrimonio histórico-artístico. Madrid: Fundación Universitaria Española, 2014.

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Octavio, Proaño Luis. La Recolección Mercedaria de El Tejar. Quito, Ecuador: L.O. Proaño, 1994.

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Kassatly, Houda. La communauté monastique de Deir el Harf. [Balamand, Lebanon]: Université de Balamand, Section de documentation et de recherches antiochiennes, 1996.

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Peña, Carlos García. Los monasterios de Santa María de la Victoria y San Miguel Arcángel en el Puerto de Santa María. [Cádiz]: Diputación Provincial de Cádiz, 1985.

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Book chapters on the topic "Ely Monastery"

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Wehr, Christian. "Literatura vivida y monasterio interiorizado: la (auto-)construcción del teólogo en la obra san Ignacio de Loyola." In El teólogo en la España de la temprana modernidad, 345–54. Berlin, Heidelberg: Springer Berlin Heidelberg, 2023. http://dx.doi.org/10.1007/978-3-662-67088-0_22.

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Clark, James G. "Introduction." In A Monastic Renaissance at St Albans, 1–9. Oxford University PressOxford, 2004. http://dx.doi.org/10.1093/oso/9780199275953.003.0001.

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Abstract At this time Nicholas Radcliffe wrote books against the opinions of the heretic John Wyclif and whilst he lived William Binham also determined brilliantly against the same opinions; Simon Southerey has turned many away from the errors of the same John with his preaching: these are all monks of this place and are all professors of the sacred page. Simon is skilled in the art of versification and is also very knowledgeable in astronomy and in the art of poetry is held to be the most learned in the whole kingdom . In our own day, Thomas Hatfield, who became bishop of Durham, was brought up in this monastery. Master John Barnet was also raised here from his youth, whence he has risen to hold three prelacies, first in the church of Worcester, then of Bath, then, by papal provision, of Ely.
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Thacker, Alan. "The Making of a Local Saint." In Local Saints And Local Churches, 45–74. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0002.

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Abstract In 695Seaxburh, abbess of Ely, took an important decision. She ordered that the bones of her predecessor, Æthelthryth, who had died sixteen years earlier, be raised from their resting-place in the nuns’ cemetery and placed in the abbey church in a new shrine (locellus). Brethren from the monastery, ordered to go out and search for blocks of stone from which to make this sepulchre, returned with a sarcophagus beautifully made of white marble, which they had found outside the walls of the deserted Roman fortress of Grantchester. These preliminaries accomplished, the abbess proceeded to the solemn ceremony of raising the body. A tent was erected over the burialplace, and the whole congregation of the double monastery, divided into choirs of men and women, stood around it chanting psalms. The abbess and a few companions went inside and the onlookers heard a loud cry: ‘Sit glorianomini Domini’. The abbess in the act of raising her predecessor’s remains had discovered them to be incorrupt. Shortly afterwards the entrance to the tent was opened, a doctor was called, and Æthelthryth was seen lying on a bed like one asleep, the linen clothes in which her body had been wrapped as fresh and intact as on the day that they had first covered her body. The nuns washed the corpse, wrapped it in new robes, carried it to the church, and placed it within the new sarcophagus which the brethren had brought from Grantchester.
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Serrano, César Olivera. "Bienhechores y donantes del monasterio." In El Libro de los bienhechores del monasterio de San Benito el Real de Valladolid., 14–110. Dykinson, S.L., 2021. http://dx.doi.org/10.2307/j.ctv20hctxm.4.

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Serrano, César Olivera. "Bienhechores y donantes del monasterio." In El Libro de los bienhechores del monasterio de San Benito el Real de Valladolid., 14–110. Dykinson, S.L., 2021. http://dx.doi.org/10.2307/j.ctv20hctxm.4.

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Sayadi, Ahmed. "L’Antiquité dans le Ribat de Monastir:." In Estudios sobre el África romana, 57–70. Archaeopress Publishing Ltd, 2018. http://dx.doi.org/10.2307/j.ctv1nzfvf0.12.

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Martínez Mesanza, Julio. "Encuentro en el monasterio." In Maqroll y el imperio de la literatura: ensayos sobre la vida y obra de Álvaro Mutis. Volumen I, 181. Editorial Universidad Santiago de Cali, 2018. http://dx.doi.org/10.35985/9789585522282.16.

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Kolasińska-Pasterczyk, Iwona. "„Kolec róży”. O „duszy zranionej miłością”, czyli doświadczeniu mistycznym Teresy od Jezusa (filmowa wizja Raya Lorigi)." In Okno na przeszłość: Szkice z historii wizualnej, T. 4, 29–48. Ksiegarnia Akademicka Publishing, 2021. http://dx.doi.org/10.12797/9788381386197.02.

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“ROSE THORN”: ABOUT THE “SOUL WOUNDED BY LOVE”, OR THE MYSTICAL EXPERIENCE OF THERESA OF JESUS (FILM VISION BY RAY LORIGÁ) The article concerns the film by Ray Loriga Teresa el Cuerpo de Cristo (Theresa, The Body of Christ, 2007) showing the formation of the spiritual formation of Teresa of Jesus in connection with the cultural and historical context of the 16th century Spain. The author analyzes the director`s efforts to illustrate the mystical experience of Theresa during the period from November 2, 1535 (i.e. her entry into the monastery of the Incarnation in Avila) until August 24, 1562 (i.e. the inauguration of the activity of the first Reformed Carmel in the monastery of St. Joseph). According to the author, Ray Loriga’s intention was to present the simple story of Teresa’s stay in the monastery of the Incarnation in Avila, presented in accordance with her spiritual autobiography - The Book of My Life - through the prism of her inner experience illustrated in the Inner Fortress/The Interior Castle, in which she described her spirituality as a path through seven “chambers of the fortress”. The author focuses on the analysis of the ways in which Loriga visualizes Theresa’s radical mysticism, such as the use of a visual key (the leitmotif of a red dress signaling the experience of mystical graces) and the motif of a swinging door (referring to the metaphor of apartments as stages in the union of the soul with God), visions of revelations Christ in his bodily reality, and iconographic compositions of vision scenes (meetings with Christ or mystical wounding). According to the author and the interpretation of a renowned Hispanist, Joseph Perez, the portrait of Theresa of Jesus created by Ray Loriga, may be inspiring, as it shows a woman who challenges the times in which she lives.
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Sánchez Martínez, Francisca Victoria. "La influencia de las piedras ornamentales en el desarrollo de la ingeniería en el siglo XVI. Reconstrucción del molino de corte de mármol del monasterio de El Escorial." In La vida de la piedra. La cantera y el arte de la cantería histórica, 71–90. Universidad Nacional de Educación a Distancia UNED, 2022. http://dx.doi.org/10.5944/canteria.historica.2022.04.

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La construcción del monasterio de El Escorial en la corte de los Austrias del siglo XVI supuso la afluencia a ésta de un buen número de artistas y técnicos, que trajeron consigo, entre otras, las técnicas de trabajo con piedras duras redescubiertas en el renacimiento italiano. Dichas técnicas, estaban generalmente vinculadas a las artes suntuarias, y, por lo tanto, muy poco extendidas y prácticamente reservadas a las obras reales, del clero y de la nobleza. La prisa por terminar la obra magna de Felipe II propició un despliegue sin parangón de herramientas y máquinas específicas para los trabajos en piedra allí realizados y cuyo origen puede rastrearse en los escasos tratados y cuadernos de anotaciones que habían comenzado a producirse cerca de un siglo antes y cuyo máximo exponente fue, sin lugar a duda, los cuadernos de Leonardo Da Vinci, que llegaron a España de la mano de Pompeo Leoni uno de los constructores del retablo mayor de El Escorial. La premura en la terminación de las obras propició la mecanización de ciertos trabajos con las piedras duras que de otra manera hubieran dilatado en exceso la finalización del retablo. Un claro ejemplo fue la construcción del aserradero para el corte de mármol del monasterio de El Escorial. Este aserradero supuso un claro avance tecnológico para la época que evidentemente pudo lograrse aunando los conocimientos desarrollados en los ambiciosos proyectos de arquitectura, hidráulica e ingeniería civil que tuvieron lugar en la España del siglo XVI
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Salvador Lara, Jorge. "¡La lengua de la raza cósmica!" In Sobre el Perú: homenaje a José Agustín de la Puente Candamo, 1179–201. Pontificia Universidad Católica del Perú, 2023. http://dx.doi.org/10.18800/9789972424724.070.

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En 1977, celebraron jubilosamente España y América el primer milenio del idioma castellano, nacido según Carlos V "para hablar con Dios". Todos nos asociamos, entonces, al regocijo y rendimos homenaje a la lengua usada por tal vez más de 500 millones de seres humanos. Largo el proceso por el cual el latín impuesto en la Península Ibérica por la dominación romana fue convirtiéndose, primero, en una forma dialectal y distinta y, luego, en un idioma nuevo. Muchos afluentes convergieron en el gran cauce: los aportes germánicos, árabes y hebreos; de lejos le venían lo ibérico, lo celta, lo griego. Encabezados por el ilustre D. Ramón Menéndez y Pidal, los filólogos lograron determinar el primer texto escrito en que las palabras utilizadas dejaron de ser l~tín y aparecen ya más próximas al castellano. Se trata de una glosa, la No. 90, manuscrita por un monje en el Códice n.º 60 del Monasterio de San Millán de la Cogolla, en Logroño, La Rioja, al margen de un sermón de San Agustín, clásico postrimero de la lengua de Lacio. Las Glosas emílianenses, nombre del venerable manuscrito, se conservan ahora en la Biblioteca de la Academia de la Historia, en Madrid.
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Conference papers on the topic "Ely Monastery"

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Rodríguez Díaz, Elena E. "Sobre libros y monasterios castellanos en el siglo XV." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-06.

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Fernández Flórez, José Antonio. "Escribir en los monasterios altomedievales del Occidente peninsular (siglos VIII-XII)." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-01.

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Suárez González, Ana. "Silencio, como en el claustro (Entre libros cistercienses de los siglos XII y XIII)." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-02.

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García Valverde, María Luisa. "«A son de campana tañida, conviene a saber...»: escritura, claustro y mujer en el Antiguo Régimen." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-03.

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Martín López, María Encarnación. "Las inscripciones en el monacato hispano: contexto, mensaje e intencionalidad." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-04.

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Cruz Herranz, Luis Miguel de la. "El archivo monástico. Entre la gestión de su administración y la gestión de su memoria histórica." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-05.

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Francisco Olmos, José María de. "La moneda monástica de Sahagún. Origen y desarrollo." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-07.

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Cuñat Ciscar, Virginia María. "La imprenta en los monasterios españoles (ss. XV-XVIII): talleres para usos librarios y documentales." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-08.

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Oliveira e Silva, Maria João. "Probationes pennae: enseñar y aprender a escribir en los monasterios de la diócesis de Oporto en la Edad Media." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-09.

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Rodríguez Lajusticia, Francisco Saulo. "Tipologías documentales del primer cenobio cisterciense de la Corona de Aragón durante el siglo XIV: el monasterio de Santa María de Veruela (Zaragoza)." In Lugares de escritura: el monasterio Lugares de escritura: el monasterio. Servicio de Publicaciones de la UA, 2016. http://dx.doi.org/10.14198/xijornadassecth-10.

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