Relevant bibliographies by topics / Feast of Souls

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Academic literature on the topic 'Feast of Souls'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Feast of Souls"

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Hoenicke Moore, Michael E. "Demons and the battle for souls at Cluny." Studies in Religion/Sciences Religieuses 32, no. 4 (2003): 485–97. http://dx.doi.org/10.1177/000842980303200406.

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The liturgical program at Cluny was directed toward a struggle against demons. Demons attacked souls in this world by bringing plague and violence, and in the next world, by punishing sinful souls. This article discusses how concern about such demons drew upon an ancient tradition regarding the pervasive influence of demons. The monks at Cluny sought to end this demonic tyranny. The battle for souls at Cluny reached a highpoint with the introduction of the Feast of All Souls' Day between 1024 and 1033 by the powerful Abbot Odilo.
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Barr, Juliana. ":Feast of Souls: Indians and Spaniards in the Seventeenth‐Century Missions of Florida and New Mexico." American Historical Review 113, no. 4 (2008): 1146–47. http://dx.doi.org/10.1086/ahr.113.4.1146.

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Kessell, John L. "Feast of Souls: Indians and Spaniards in the Seventeenth-Century Missions of Florida and New Mexico." Hispanic American Historical Review 86, no. 4 (2006): 825–27. http://dx.doi.org/10.1215/00182168-2006-061.

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Hann, John H. "Feast of Souls: Indians and Spaniards in the Seventeenth-Century Missions of Florida and New Mexico (review)." Catholic Historical Review 92, no. 3 (2006): 347–49. http://dx.doi.org/10.1353/cat.2006.0182.

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Radding Murrieta, Cynthia. "Feast of Souls: Indians and Spaniards in the Seventeenth-Century Missions of Florida and New Mexico (review)." Southwestern Historical Quarterly 110, no. 3 (2007): 411–12. http://dx.doi.org/10.1353/swh.2007.0021.

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Laursen, Johnny. "A Moveable Feast: On the History of Norwegian Foreign Policy." Contemporary European History 8, no. 1 (1999): 149–57. http://dx.doi.org/10.1017/s0960777399000181.

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Norsk utenrikspolitikks historie (‘The History of Norwegian Foreign Policy’), 6 vols. (Universitetsforlaget, 1995–7), NOK 298 – per volume ISBN 8–200–22639–5.Volume I: Narve Bjørgo, Øystein Rian and Alf Kaardtvedt: Selvstendighet og union. Fra middelalderen til 1905 (1995), 416 pp., ISBN 8–200–22393–0.Volume II: Roald Berg: Norge på egen hånd 1905–1920 (1995), 401 pp., ISBN 8–200–22394–9.Volume III: Odd-Bjørn Fure: Mellomkrigstid 1920–1940 (1996), 434 pp., ISBN 2–200–22534–8.Volume IV: Jakob Sverdrup: Inn i storpolitiken 1940–1949 (1996), 389 pp., ISBN 8–200–22531–3.Volume V: Knut Einar Eriksen and Helge Ø. Pharo: Kald krig og internasjonalisering 1949–1965 (1997), 505 pp., ISBN 8–200–22894–0.Volume VI: Rolf Tamnes: Oljealder 1965–1995 (1997), 568 pp., ISBN 8–200–22893–2.It is a tempting thought that there is a contrast between, on the one hand, this voluminous, painstakingly thorough and admirably documented publication and, on the other hand, the size of its subject. A foreign policy history is a prestigious project that is traditionally associated with the great and powerful states of Europe. The Norwegian Foreign Ministry has approached the project with no less austere a mind than the authorities of more populous European states. Well financed, well led and with stunningly generous access to even contemporary archive materials – up till 1995 – this particular foreign policy history might even be the one with the best official backing to date. Moreover, of the Scandinavian countries Norway is the one with the strongest tradition of international history, and most of the best minds in the field have been members of the team of authors. But why then, some would cry, throw this impressive weight into a history of one of Europe's smallest states, 4.5 million souls, placed at the outskirts of the European continent, not a member of the European Union and with fewer than 100 years of independent foreign policy at that?
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Remillard, Arthur. "Feast of Souls: Indians and Spaniards in the Seventeenth-Century Missions of Florida and New Mexico – By Robert C. Galgano." Religious Studies Review 33, no. 4 (2007): 330. http://dx.doi.org/10.1111/j.1748-0922.2007.00229_3.x.

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Wood, Rita. "The two major capitals in the crypt of Saint-Bénigne at Dijon." Antiquaries Journal 89 (May 19, 2009): 215–39. http://dx.doi.org/10.1017/s0003581509000031.

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AbstractThe three-storey rotunda at Dijon, built by William of Volpiano and consecrated in 1018, has been reduced to its crypt, but an impressive pair of capitals survive adjacent to the burial place of St Bénigne. In modern times these capitals have repeatedly been described as full of monsters, and their significance for Romanesque sculpture has consequently been neglected. Enough remains of their dense, three-dimensional sculpture for them to be identified as representing, in fact, a lesson commonly read in masses for the dead. Numerous saints and martyrs were marked by burials in the crypt or by altars in the rotunda. All Saints’ Day was celebrated on 1 November, so that the main feast day of St Bénigne was transferred to 2 November. About 998, the commemoration of All Souls, also on 2 November, had been introduced by Odilo, Abbot of Cluny, and is likely to have been adopted by Abbot William. The text from 1 Thessalonians suggests the imaginative use of the rotunda’s vertical dimension, at this particular season and others.
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Jenks, Susanne. "Bill Litigation and the Observance of Sundays and Major Festivals in the Court of King's Bench in the Fifteenth Century." Law and History Review 22, no. 3 (2004): 619–43. http://dx.doi.org/10.2307/4141693.

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The attitudes of medieval people toward Sundays and Holy Days have always been of interest to historians. They have been studied from at least five different perspectives. Max Levy, for instance, explained how Sunday developed from a day that commemorated Christ's resurrection, but was originally a working day (dies dominica), to a day of worship, contemplation, and rest. Initially no (servile) work was allowed, but exceptions were accepted because of necessity, like harvest work, or because of good intentions, like concern for the common good or for a pious cause. Others looked at the stance of the Church, analyzing the protests against the non-observance of Holy Days as well as the objections raised to the observance of Holy Days from the clergy or from laymen, or concentrated mainly on the work ban and its implications for working life in the Middle Ages. Willard and Haskett studied the observance of Sundays and Holy Days in government departments like the Lower Exchequer or the Chancery to see to what extent the working of the English government was affected. Legal historians, however, have not shown much interest in how the courts observed Sundays and Holy Days, mainly because everything seemed to have been settled since the late thirteenth century. Paul Brand recently stated that it had “clearly become the general practice by the second half of the reign of Edward I for the Common Bench and King's Bench not to sit on Sundays,” or on All Saints Day (1 November), All Souls Day (2 November), the feast of the Purification (2 February), Ascensiontide, and the feast of the Nativity of St. John the Baptist (24 June), all of which fell within term time.
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Temple, Liam Peter. "Mysticism and Identity among the English Poor Clares." Church History 88, no. 3 (2019): 645–71. http://dx.doi.org/10.1017/s0009640719001811.

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This article explores the newly catalogued manuscripts of the English Poor Clares preserved in Palace Green Library, Durham. It argues that the collection advances our understanding of the spirituality of the Poor Clares, a group who have received substantially less attention than their Benedictine and Carmelite counterparts. Focusing on manuscript evidence relating to mysticism at the convents of Aire and Rouen, it suggests three areas of interest to scholars of English women religious and recusant Catholic spirituality. First, it explores how a dual understanding of unio mystica in the convents converted wider concepts of anonymity and self-effacement into a radical form of authorial poverty. Through this, the nuns sought not only to unite with God but also achieve a symbolic union with each other. Secondly, it explores how the physical objects of the crucifix and Eucharist served to inspire a deeper mystical pattern of growth within the souls of the nuns. It suggests that feast days and specific times of the year, especially building up to Easter, had a profound effect on spiritual outpourings. Finally, the article explores the importance of the concept of the “heavenly Jerusalem” to the Poor Clares, revealing its centrality to their understanding of their life as a pilgrimage and their own lived experience as exiles.
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Dissertations / Theses on the topic "Feast of Souls"

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Galgano, Robert C. "Feast of souls: Indians and Spaniards in the seventeenth-century missions of Florida and New Mexico." W&M ScholarWorks, 2003. https://scholarworks.wm.edu/etd/1539623416.

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During the seventeenth century, Spanish conquerors established Franciscan missions among the native inhabitants of Florida and New Mexico. The missionaries in the northern frontier doctrinas of Spain's New World empire adapted methods tested in Iberia and Central and South America to conditions among the Guales, Timucuas, Apalaches, and the various Pueblo peoples. The mission Indians of Florida and New Mexico responded to conquest and conversion in myriad ways. They incorporated Spaniards in traditional ways, they attempted to repel the interlopers, they joined the newcomers and accepted novel modes of behavior, they discriminated between which foreign concepts to adopt and which to reject, and they avoided entangling relations with the Spaniards as best they could. By the end of the seventeenth century the frontier missions of Florida and New Mexico collapsed under the weight of violent struggles among Indians, Spanish officials, Franciscan missionaries, and outside invaders. This comparative study will reveal patterns in Spanish frontier colonization and Indian responses to Spanish conquest and missions.
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Magee, Kathryn Claire. "Dispersed, But Not Destroyed: Leadership, Women, and Power within the Wendat Diaspora, 1600-1701." The Ohio State University, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=osu1306236416.

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Books on the topic "Feast of Souls"

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Friedman, C. S. Feast of souls. Orbit, 2007.

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Friedman, C. S. Feast of souls. Daw Books, 2007.

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Lunn, Richard. Feast of all souls. Vintage, 1997.

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Come to the feast: Seeking God's bounty for our lives and souls. Wm. B. Eerdmans Pub. Co., 1995.

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Chloë, Sayer, ed. The skeleton at the feast: The Day of the Dead in Mexico. University of Texas Press, 1992.

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Carmichael, Elizabeth. The skeleton at the feast: The Day of the Dead in Mexico. Published for the Trustees of the British Museum by British Museum Press, 1991.

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Beckwith, Michael. 40 day mind fast soul feast. Agape Pub., 2000.

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Soul feast: An invitation to the Christian spiritual life. Westminster John Knox Press, 2005.

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Soul feast: An invitation to the Christian spiritual life. Westminster John Knox Press, 1995.

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Little vegetarian feasts. Bantam Books, 1992.

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Book chapters on the topic "Feast of Souls"

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Frazer, James George. "Feasts of All Souls." In Aftermath. Palgrave Macmillan UK, 1990. http://dx.doi.org/10.1007/978-1-349-20831-9_40.

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"All Souls, November 2." In In Season and Out, Special Feasts. ATF Press, 2016. http://dx.doi.org/10.2307/j.ctvpb3xx9.13.

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Frazer, James George. "Chapter 12 feasts of all souls." In The Golden Bough. Oxford University Press, 2009. http://dx.doi.org/10.1093/owc/9780199538829.003.0027.

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But we have still to consider the Osirian festivals of the official calendar, so far as these are described by Greek writers or recorded on the monuments. The sufferings of Osiris displayed as a mystery at Sais. Herodotus tells us that the grave of Osiris...
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Coffman, Chris. "‘Torquere’: Stein’s and Hemingway’s Queer Relationality." In Gertrude Stein's Transmasculinity. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474438094.003.0007.

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This chapter examines Stein’s friendship with Ernest Hemingway, whose initial supplication to her tutelage transformed into aggression in the wake of his observation of Toklas’s power over Stein. Whereas Stein admits in The Autobiography to having “a weakness for Hemingway”, Hemingway—who spoke of wanting to “lay” Stein—spitefully attacked her relationship with Toklas in A Moveable Feast in retaliation for her calling him “yellow.” Differences between the public and private Hemingway precipitated crises as he disavowed the possibility that his attraction to the masculine Stein may have been driven by a far queerer configuration of gender and desire than the heteronormative logics that governed the works he published during his lifetime. Considering A Moveable Feast as well as Stein’s and Hemingway’s shorter poems about one another—Stein’s “He and They, Hemingway” (1923), “Evidence” (1929), “Genuine Creative Ability” (1930), and “Sentences and Paragraphs” (1931); Hemingway’s “The Soul of Spain” (1924)—this chapter argues that their relationship’s troubling vicissitudes reverberated across their lives and works.
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Falque, Emmanuel. "The Passover of Animality." In The Wedding Feast of the Lamb, translated by George Hughes. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823270408.003.0008.

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This chapter argues that animality, present and offered in the bread of the eucharist, also awaits its Passover; indeed, it awaits its metamorphosis into a humanity that will recognize its divine filiation. The transformation of the sense and of threshold of cannibalism by Christianity is not enough to exempt the eucharistic mystery completely from the suspicion that weighs on it: that one is eating the man (anthropophagy) and, indeed, eating God (theophagy). Whether or not one escapes from the charge of anthropophagy, the issue remains problematic in a consideration of the start of the eucharistic Last Supper, when it is no longer ethnological and anthropological but becomes a metaphysical and theological question. There are two ways of getting around, or at least reducing, the scandal in the eucharist of flesh given to humans to eat, or even to chew (trogôn) (John 6:56–57): through exegesis, and in philosophical terms. These are both technical moves, but they also serve as an excuse for the believer not to be, or no longer to be, satisfied simply with what Péguy calls the “habituated” soul.
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Ferraro, Thomas J. "Feast of Our Lady of Desire, Resplendent." In Transgression and Redemption in American Fiction. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863052.003.0009.

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Chapter 8, revisiting Hemingway’s The Sun Also Rises and taking its cue from Jake Barnes’s Catholic conscience, argues that Jake acts in recurrent if unspoken penitential redress, crafting with Lady Brett Ashley a sentimental, extramarital intimacy enabled, in part, but only in part, by his war wound. Barnes’ story entails the pilgrimage of his Anglo-American caste-mates from the monetary social economy of Paris to the buddy-buddy warmth of the borderland Pyrenees to the fully anticapitalist, extravagantly Catholic peasant Spain, where in religious festival male camaraderie is awash from spurting wine sacks and the holy spectacle of the bullfights offers truly enfleshed sacrifice—bloody, at times deadly Lady Brett, much admired and accomplished if still soul-doubting as the Goddess of resplendent desire, seeks in Pamplona to defeat the distancing worship of a Marian throne, setting her sights instead on communion with the men in the art of spectatorship (afición) only then to commingle with its great young bullfighter, Pedro Romero. Jake serves, of course, as the man in waiting to Our Lady Ashley—whereby pimp-istry and cuckoldry, requited sentiment and frustrated desire, wishful thinking and perfected intimacy dance together in lovely co-determination. In Fiedler’s broadest terms of love and death, Hemingway takes Transgression & Redemption full circle, enacting a Provençale-ization of the American imagination so thoroughly that incommensurable violative love is proven incarnate in the embodied passions of the heart but cannot be normatively domesticated—by Woman’s dictate (no children!) as much as by man’s fate—thus their blessed alt-intimacy.
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Pretty, Jules. "November." In The East Country. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501709333.003.0011.

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This chapter details the east country in November. There were a hundred flood alerts, a hundred warnings, then overspill and breach. Insurance companies forecast withdrawal from lowlands in favor of profit. The elderly were pulled from cars and upper-story windows and ferried by rescue boats. Canoes paddled along streets and lifeboats sculled over meadows. It was not Hurricane Katrina, but which was worse: the probable consequences of climate change, or the earnest politicians? Meanwhile, the end of the month was marked by days of saints: St. Hugh's, St. Cecilia's, St. Clement's, St. Catherine's, and St. Andrew's. Each was a custom of feast and visit for sweet and soul cake eaten for rhymes recited or songs sung. Yet rural late November was also for the hiring fair.
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Weinberger, Leon J. "Karaite Synagogue Poets." In Jewish Hymnography. Liverpool University Press, 1997. http://dx.doi.org/10.3828/liverpool/9781874774303.003.0008.

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This chapter examines the Karaite synagogue poets. The Karaites, a Jewish sect originating in the first half of the eighth century, are distinctive mainly because of their refusal to accept the authority of the talmudic-rabbinic tradition. Although the Karaites were at odds with their Rabbanite brethren in matters relating to Jewish law, they readily adopted the latters’ models in hymnography. The Karaite liturgy, which in the early years of the sect consisted of recitation from the Psalms and other scriptural readings, soon developed into rich and varied genres for fasts and feasts. The new hymnography was preserved in the thirteenth-century Karaite prayer-book edited by the scholar-poet Aaron b. Joseph the Elder from Crimea and Constantinople. Like their Rabbanite counterparts, Karaite hymnists served a didactic function, instructing the laity in their religious obligations. Karaite poets also used the liturgy as a means of instructing their congregations in current philosophical issues, particularly those relating to Jewish Neoplatonism and the nature of the soul. In their aesthetic function, Karaite hymnists resembled the Rabbanite Hispanics, favouring Arabic quantitative metres and verse forms. Caleb Afendopolo (d. 1525) of Kramariya (near Constantinople) was the master of this poetic art, as seen in his liturgical (and secular) writings.
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"224 On Feasts of Holy Martyrs: That the Soul Should be Adorned with Good Works Just as the Body is Adorned with Expensive Clothing." In Sermons, Volume 3 (187–238) (The Fathers of the Church, Volume 66). Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b0tf.41.

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"understanding its allegory. In an influential essay, his quest. The two related moments when reason is first published in 1949, Woodhouse argues that overcome by amazement or wonder become turning-Book I moves with reference to the order of grace points in the narrative. The first is when Guyon is and Book II to the order of nature: ‘whereas what unable to cleanse Amavia’s bloody-handed babe in touches the Redcross Knight bears primarily upon the waters of the fountain: ‘The which him into revealed religion, or belongs to the order of grace, great amaz’ment droue, | And into diuerse doubt his whatever touches Guyon bears upon natural ethics, wauering wonder cloue’ (ii 3.8–9). He continues in or belongs to the order of nature’ (204). While Book this state until the Palmer offers ‘goodly reason’ by I draws primarily on the Bible and Book II on class-telling him a tale about its pure waters. The second ical texts, they are not isolated within the two orders. is when Arthur’s sword fails to kill Maleger: ‘His In the second canto, for example, the opening wonder far exceeded reasons reach, | That he began tableau of Medina and her sisters relates to the to doubt his dazeled sight, | And oft of error did him Aristotelian concept of temperance as the mean selfe appeach’ (xi 40.1–3). He continues in this state between the extremes of excess and defect (see II i until he recalls the tale of Hercules slaying Antaeus, 58, ii 13.7–9n), the confused battle between Guyon whereupon he is able to slay Maleger by casting him and the suitors that follows relates to the Platonic into ‘a standing lake’. The prominence given won-concept of temperance as the struggle between the der, here and elsewhere, suggests that Book II, and rational part of the soul (Guyon) and the irrational the whole poem, may be a critique of reason, as (the latter being divided into the irascible Huddibras N. Davis 1999:75–120 argues. and the concupiscent Sansloy), and their final recon-ciliation at a feast relates to the Christian humanist concept of the virtue implicit in Milton’s remark: Chastity: Book III." In Spenser: The Faerie Queene. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-30.

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