Relevant bibliographies by topics / Feast of Saint Joachim

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Academic literature on the topic 'Feast of Saint Joachim'

Author: Grafiati
Published: 5 June 2025
Last updated: 2 August 2025

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Journal articles on the topic "Feast of Saint Joachim"

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Lee, Anthony. "Feast of Saint Anthony." Prairie Schooner 81, no. 2 (2007): 145–50. http://dx.doi.org/10.1353/psg.2007.0141.

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Gibbons, Katy. "Saints in Exile: The Cult of Saint Thomas of Canterbury and Elizabethan Catholics in France." Recusant History 29, no. 3 (2009): 315–40. http://dx.doi.org/10.1017/s0034193200012176.

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In late December 1585, the abbey of Saint-Victor, on the south-eastern-edge of Paris, played host to a group of English Catholics. The journal of Guillaume Cotin, the community’s librarian, tells us that the English arrived in the run-up to the feast of the martyrdom of Saint Thomas of Canterbury. The feast itself, on 29 December, was marked by a high mass sung in honour of the saint, with a sermon [service] in English. Several supplementary masses were also celebrated by English priests. Apparently, in order to attend these celebrations, ‘English Catholics came in very great multitude’.
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Henderson, J. Frank. "A Feast of Christ and Saint Sitis." Liturgy 13, no. 2 (1996): 68–73. http://dx.doi.org/10.1080/0458063x.1996.10392349.

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Menezes, Renata De Castro. "Devoção e diversão: a Festa da Penha (RJ) como uma romaria." Revista Eclesiástica Brasileira 60, no. 238 (2000): 312. http://dx.doi.org/10.29386/reb.v60i238.2186.

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Partindo de uma perspectiva antropológica - principalmente das análises desenvolvidas por Marcel Mauss -, o presente trabalho busca discutir algumas das características da Festa da Penha, a celebração da padroeira do santuário localizado no Rio de Janeiro, e que é comemorada há quase trezentos anos. O artigo analisa a dimensão de romaria da festa e de visita festiva à santa, na qual relações de reciprocidade que se estabelecem entre a santa e seus devotos são reativadas anualmente. A análise aqui desenvolvida, que não tem a pretensão de esgotar o tema, pode fornecer ele¬mentos para o estudo nã
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Kieckhefer, Richard. "Presence, Place, Period, and Principle: A Medievalist's Reflections on Robert Bartlett's Book about Saints." Church History 85, no. 4 (2016): 793–802. http://dx.doi.org/10.1017/s0009640716000809.

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The title of Robert Bartlett's book on saints,Why Can the Dead Do Such Great Things?, comes from Saint Augustine, who thought of heaven as a preeminently social environment. It is thus easy to entertain a fantasy about a conversation among saints in heaven. One saint boasts that his feast day has a higher liturgical ranking than the others'. This provokes a second saint to point out that the first may have a grand feast day, but is not, like himself, the subject of a properly papal canonization. A third saint is proud of his artistic representations. A fourth points out that he is so important
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Curley, Michael J. "The Miracles of Saint David: A New Text and Its Context." Traditio 62 (2007): 135–205. http://dx.doi.org/10.1017/s0362152900000568.

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The passage of time has not been kind to materials related to the cathedral of Saint David's in Wales. In particular, few medieval liturgical texts used in the commemoration of Welsh saints have survived the vicissitudes of time and the ardor of Reformation zealots. In 1940 Silas Harris lamented the “complete destruction of the Menevian [Saint David's] service books,” and noted that “the almost total destruction of Welsh MSS and service books in the course of the centuries leaves a woeful gap” in our knowledge of the liturgical celebration of the feasts of Welsh saints. So thorough was the des
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Mineva, Evelina. "Эвелина Минева Процесс конструирования и композиции переводных славянских служб". Fontes Slaviae Orthodoxae 2, № 2 (2020): 93–104. http://dx.doi.org/10.31648/fso.5098.

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The conclusions in the present paper are based on the material of Byzantine hymns for St Parasceve, which have been translated into Slavonic. To construct a whole service for a saint the translators chose hymns from two main categories: hymns with a more general content, which can migrate from one service to another regardless of the feast (e.g. “theotokia”) and hymns for a certain saint. Depending on their education and talent as well as on the available ‘repertoire’ of Byzantine hymns, the translators modified the original so that they can adapt it for the certain feast (e.g. hymns for St Pa
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Malinowski, Witold. "Twins Cosmas and Damian – Patron Saints of Doctors." Women Health Care and Issues 5, no. 1 (2022): 01–08. http://dx.doi.org/10.31579/2642-9756/095.

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Saint Luke is the one commonly believed to be a patron saint of physicians. The less known are Cosmas and Damian, the only twin physicians to have been declared saints in the Catholic Church. In Poland, we have been recently observing a growing interest in these saint twins. This is mainly associated with a return to the tradition of the Apothecary Feast, celebrated on September 26, the day of Cosmas’ and Damian’s martyr death.
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Nowak, Łukasz. "Trynitarna koncepcja historiozoficzna Joachima z Fiore." Język. Religia. Tożsamość. 2, no. 24 A (2021): 297–335. http://dx.doi.org/10.5604/01.3001.0015.6252.

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Nowadays people are more and more concerned about the future and the end of the world. The vision of the End of Times in Joachim of Fiore’s apocalyptic conception presents one of the most interesting interpretations of the end of the world in relation to events and historical figures and presents an attempt to look into the future made by the 12th-century Calabyan Abbot Joachim of Fiore on the basis of the book of the Holy Bible, especially the Apocalypse of Saint John. The purpos of the thesis is to introduce the reader to the very form of the medieval exeget – Joachim of Fiore as well as the
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Lambert, Jean-Luc. "Saint-Jean-Porte-Latine à Montségur." Études mongoles et sibériennes 30, no. 1 (1999): 255–76. http://dx.doi.org/10.3406/emong.1999.1214.

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Saint John is the patron saint of Montsegur-sur-Lauzon in the Tricastin. Like the other French parishes dedicated to this saint, Montsegur is situated in a wine-growing region. A play on words lies at the base of the ritual of the feast : instead of the Latin Gate of Lome (porte latine), the local peasants think that the saint carries a vat (porte la tine). The priests, of course, do not agree with this interpretation. Moreover, this complex ritual appears to contain reminiscences of an ancient ploughing festival. This is shown by an analysis of the ritual objects used.
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Dissertations / Theses on the topic "Feast of Saint Joachim"

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Benjamin, Virginie. "Une ferme à vocation arboricole : la ferme des coteaux de St-Joachim, 1850-1900." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0002/MQ43763.pdf.

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Kimball, Virginia M. "Liturgical illuminations: Marian theology in the Eastern Orthros, Morning Hours: a contextual study of Orthros for feast days of the Theotokos, the perspective of liturgical theology." IMRI - Marian Library / OhioLINK, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431532210.

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Farley, Elizabeth Marie. "The use of the wedding feast at Cana, John 2:1-11 by the Latin fathers in the development of Marian doctrine from the second to the eighth century." IMRI - Marian Library / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430385791.

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Prudente, Henrique Alckmin. "Alimentos, bandeiras e folias: elementos constituintes das festas subalternas." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/27/27154/tde-04112010-143355/.

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O modo de produção capitalista, através de seus mecanismos de expansão, traz como expediente mais latente a acumulação de infindáveis bens e a exacerbação do uso dos recursos naturais, fator desencadeado pelo consumo. As festas populares, uma das categorias e formas de expressão das culturas subalternas calcadas na historicidade, estão submetidas à avalanche das ideologias propagadas pela comunicação midiática. Isto fragiliza sobremaneira os atributos culturais destas manifestações, colocando em risco práticas libertárias que operam à revelia do grande capital e que estão centradas no cotidian
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Sicard, Claire. "Poésie et rapports sociaux autour de la cour de France (1538-1560)." Paris 7, 2013. http://www.theses.fr/2013PA070094.

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En 1538, Marot publie ses Œuvres. En 1560, c'est au tour de Ronsard de donner une édition collective. Entre ces deux dates, se succèdent sur le trône François Ier, Henri II et François II. Sous ces trois règnes, la cour change, de même que la relation entre les puissants et les nombreux auteurs de vers. Les transformations sociales et anthropologiques qui s'opèrent ont une incidence sur l'esthétique et les modes de diffusion adoptés par les poètes. L'objet de ce travail est de voir, dans une véritable comédie humaine liée par l'usage du vers et les rapports à la cour, comment se constituent de
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Skenderija, Ivana. "Srbská krsna slava v Bosně a Hercegovině." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-339553.

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This thesis focuses on issues of multi-layered identities within a social space. It analyzes ritual (or ceremony) as one of the codified displays of culture within which collective ideas and attitudes regarding identity are manifested, shared, and strengthened. Bosnian Serbs - due to political and social change - were forced to redefine their position in society, as well as their (collective) identities and social ties. Slava is a fundamental ritual seen as an attribute of "Serbianness", and in the context of this study, manifests itself as an indicator of establishment and validity of collect
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Books on the topic "Feast of Saint Joachim"

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Châteauguay, Société généalogique de. Sépultures de la paroisse Saint-Joachim de Châteauguay. Société généalogique de Châteauguay, 2011.

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Châteauguay, Société généalogique de. Mariages de la paroisse Saint-Joachim de Châteauguay. Société généalogique de Châteauguay, 2011.

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Châteauguay, Société généalogique de. Baptêmes de la paroisse Saint-Joachim de Châteauguay. Société de généalogique de Châteauguay, 2011.

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Levasseur-Ouimet, France. Saint-Joachim, la première paroisse catholique d'Edmonton: 1899-1999. F. Levasseur-Ouimet, 1999.

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Yarbro, Chelsea Quinn. A feast in exile: A novel of Saint-Germain. Tor, 2001.

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Lerner, Robert E. The feast of Saint Abraham: Medieval millenarians and the Jews. University of Pennsylvania Press, 2001.

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Bazinet, Andrée. Saint-Joachin [sic]-de-Courval: Baptêmes, mariages, sépultures. Société de généalogie de Drummondville, 1999.

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Hamelin, Julien. Répertoire des mariages de la Paroisse Saint-Joachim, Edmonton, Sainte-Famille, St. Mary's, Calgary. Centre de généalogie S.C., 1990.

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l'environnement, Québec (Province) Bureau d'audiences publiques sur. L' agrandissement du lieu d'enfouissement sanitaire de Saint-Tite-des-Caps à Saint-Joachim: Vers une solution écologique et équitable. Le Bureau, 1993.

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Léonard, Yvon. Baptêmes, Paroisse St-Joachim, Chute-à-Blondeau, Ontario, 1870-1873, 1887-2000. Société franco-ontarienne d'histoire et de généalogie, 2003.

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Book chapters on the topic "Feast of Saint Joachim"

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Legkikh, Victoria. "Russian Saint Valentine Day: The Feast of Holy Princes Peter and Fevronia." In The Yearbook of the SIEF (Société Internationale d’Ethnologie et de Folklore). ELM Scholarly Press, Estonia / Institute of Sociology, Romanian Academy, Romania, 2025. https://doi.org/10.7592/ry13.06.

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In 2008, the feast of family and faithfulness was established in Russia. This day was connected with commemoration of the Russian saints Peter and Fevronia. The initiative came from Murom (a city in Central Russia), because Ss. Peter and Fevronia are originally from the region of Murom however, since 2008 it has become a popular feast in many Russian towns. The feast has its own symbol (the chamomile flower) and awards (the medal of love and faithfulness). The most probable reason for the establishment of this feast was an increased popularity of St. Valentine’s day. The feast of Ss. Peter and
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"On or about the Feast of Saint Absentia." In Here and Hereafter. University of Arkansas Press, 2005. http://dx.doi.org/10.2307/j.ctv1t1kgbn.38.

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Tutino, Stefania. "A Controversial Partner." In A Fake Saint and the True Church. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197578803.003.0005.

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This chapter focuses on Joachim of Fiore, Giovanni’s alleged companion and inspirator. After a brief introduction to Joachim’s life and works, this chapter explains the controversies that Joachim’s prophecies and theological views provoked. The chapter also explores the centuries-long and failed attempts made by Joachim’s followers to have him officially canonized. In the seventeenth century, the case for Joachim’s sanctity received several boosts, including the important endorsement of the Jesuit Daniel Papebroch, one of the leaders of the Bollandists. The chapter explores all the political,
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"THE FEAST OF SAINT NICHOLAS IN THE LOW COUNTRIES." In Festivalising! Brill | Rodopi, 2007. http://dx.doi.org/10.1163/9789401204538_019.

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Riain, Padraig O. "Irish Saints’ Cults and Ecclesiastical Families." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0008.

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Abstract However late its entry into the written record, no detail of the history of an Irish saint can be safely ignored, especially if it concerns the local commemoration of a feast. Where omitted from the quite extensive early martyrological record, feasts have been mainly noted in random lists or in collections of local lore made in the nineteenth and early twentieth centuries. Accordingly, there can often be a considerable passage of time between a saint’s first mention in the non-martyro logical record and the earliest reference to his or her feast. One such case, involving a saint named
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Maldonado-Estrada, Alyssa. "Turks, Tattoos, and the Masculine Body of the Feast." In Lifeblood of the Parish. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479872244.003.0002.

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In Brooklyn, Italian American men enact their devotion to Saint Paulinus, also known as San Paolino, the patron saint of Nola, Italy, with their bodies. This chapter explores how men come to be a part of a devotional community through material culture: costumes, objects, tattoos. It argues that devotion is as much about bodily fluency as it is about belief. It explores how men labor in service of the saint’s feast, and how their tattoos materialize their love of the saints and each other. By playing Turk in the Dance of the Giglio and hagiographical drama of Paulinus’s life, men enact and embo
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Grier, James. "Editing Ademar de Chabannes’ Liturgy for the Feast of Saint Martial." In Music Discourse from Classical to Early Modern Times, edited by Maria Rika Maniates. University of Toronto Press, 1997. http://dx.doi.org/10.3138/9781442677463-004.

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Méndez, Hugo. "The Prestige of Stephen." In The Cult of Stephen in Jerusalem. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192846990.003.0002.

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Abstract This first chapter traces the long-term motivations for Jerusalem’s investments in the cult of the Protomartyr. In the explosion of martyr piety in the early fourth century, Stephen’s memory rose to new heights of prominence. Nowhere was that prominence more visibly inscribed than in Stephen’s 26 December feast, now rapidly spreading across the Mediterranean. By design, that feast occupied the first open date on many ancient Christian liturgical calendars, symbolizing Stephen’s priority and pre-eminence among all martyrs. In a period, then, when cities seized on the fame of local mart
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Tutino, Stefania. "The End of the Story." In A Fake Saint and the True Church. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197578803.003.0009.

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This chapter narrates the end of this story. First, it shows how the Papacy finally managed to declare once and for all that the story of Giovanni was entirely fake, thus banning any source or books defending or promoting it and punishing the main culprits. The chapter also shows that even though Carlo Calà was never officially condemned as the inspirator or executor of the forgery, nevertheless the pope’s final condemnation dealt a heavy blow to his political influence, which was already declining because of a change in leadership within the viceregal administration. Finally, this chapter pro
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Tutino, Stefania. "A Wonderful Find." In A Fake Saint and the True Church. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197578803.003.0003.

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This chapter introduces the story of Giovanni Calà, Carlo’s supposed medieval ancestor. Giovanni’s life and deeds were recorded in numerous sources, which began to appear in the second half of the 1650s. A giant man and trusted captain of the Holy Roman emperor’s army, Giovanni had suddenly decided to abandon glory and honors to become a hermit and follower of Joachim of Fiore, whose holy charisma and prophetic abilities he allegedly shared. All the sources, however, were forgeries, fabricated by a man named Ferrante or Ferdinando Stocchi. Carlo, possibly unaware of the forgery, made extensive
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Conference papers on the topic "Feast of Saint Joachim"

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Lukić, Nikola. "KULT SVETOG KRALjA MILUTINA: LITURGIJSKO – ISTORIJSKA ANALIZA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.335l.

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The celebration of king Milutin as a Saint began soon after his death. First commemoration of his feast was recorded in Romanov typicon (14th century), after which his service was transcribed in liturgical books. The Holy relics of Saint were in monastery Banjska when in the middle of the 15th century they were transferred to Serdica because of the risk of the Turks. Apart from Serdica, Samokov is mentioned as another seat of Saint's cult in Bulgaria. The translation of Holy relics in Bulgaria didn’t jeopardize the respect of the cult between Serbian people, and it is testified by a number of
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