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Journal articles on the topic 'Hagiographers'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 February 2023

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1

Llewellyn, J. "Saints, Hagiographers, and Religious Experience: The Case of Tukaram and Mahipati." Religions 10, no. 2 (2019): 110. http://dx.doi.org/10.3390/rel10020110.

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One of the most important developments in Hinduism in the Common Era has been the rise of devotionalism or bhakti. Though theologians and others have contributed to this development, the primary motive force behind it has been poets, who have composed songs celebrating their love for God, and sometimes lamenting their distance from Her. From early in their history, bhakti traditions have praised not only the various gods, but also the devotional poets as well. And so hagiographies have been written about the lives of those exceptional devotees. It could be argued that we find the religious exp

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2

Coates, Simon. "Regendering Radegund? Fortunatus, Baudonivia and the Problem of Female Sanctity in Merovingian Gaul." Studies in Church History 34 (1998): 37–50. http://dx.doi.org/10.1017/s0424208400013565.

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In the prologue of her De vita sancti Radegundis, Baudonivia, an inhabitant of Radegund’s community of the Holy Cross at Poitiers, adopted a phrase from Venantius Fortunatus’ Vita Hilarii to express her unworthiness for the task: ‘I can as easily touch heaven with my fingers as perform the task you have imposed on me.’ Baudonivia, the first female hagiographer in Merovingian Gaul, was here drawing from the Life of a male saint to introduce her work. She was thus, like all hagiographers, not alone in her task. This was doubly the case, since immediately prior to the composition of her own work

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3

Kalleres, Dayna S. "“Oh, Lord, Give This One a Daimon So That He May No Longer Sin”: The Holy Man and His Daimones in Hagiography." Archiv für Religionsgeschichte 14, no. 1 (2013): 205–36. http://dx.doi.org/10.1515/arege-2012-0013.

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Abstract This essay examines two hagiographical accounts, each features a Christian holy man performing an unusual, though not aberrant, ritual action: casting a daimon onto or into a person. I argue that the priest Innocent in Palladius’ Lausiac History and Abba Daniel in John Moschus’ Spirituale Pratum acted in accordance with their late antique role as ritual experts and “charismatic ombudsmen” and, thus, they could manipulate power relations between the daimon and human to cleanse, protect and/or punish a human, sinful body. To grasp fully the hagiographers’ explorations of a holy man’s ch

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4

Wehlau, Ruth. "Literal and Symbolic: the Language of Asceticism in Two Lives of St Radegund." Florilegium 19, no. 1 (2002): 75–90. http://dx.doi.org/10.3138/flor.19.004.

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Ascesis as practised within the early church combined a variety of qualities and functions: combat with the devil, suffering and mortification of the flesh, separation from the world, and preparation for death. It was also a means by which those saints who were not martyrs demonstrated heroic action; through asceticism saints created and maintained power. Hagiographers, in turn, described the ascetic actions of saints in order to construct a sense of the saint's body as a holy place, a locus of power. And yet, ascetic behaviour is not transparent of interpretation; hagiographers represented as

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5

Wang, Luo. "Medieval Saints and Their Miraculous Songs: Ritual Singing, Funerary Piety, and the Construction of Female Sanctity in Thirteenth-Century Liège." Church History 89, no. 3 (2020): 509–30. http://dx.doi.org/10.1017/s0009640720001389.

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AbstractThis article explores the conspicuous role of singing in the hagiographical construction of saintly women in the thirteenth-century Diocese of Liège. The constellation of Lives about Liégeois women occupies a prominent place in the “origin story” of the new spirituality in the later Middle Ages. However, one aspect of these women's perceived religiosity—their musical and vocal talent—though omnipresent in the sources, has received only sparse attention from scholarship. This article focuses on two of the most important Lives in this group, those of Mary of Oignies and Christina of Sint

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6

Boero, Dina. "The Cultural Biography of a Pilgrimage Token: From Hagiographical to Archaeological Evidence." Archiv für Religionsgeschichte 21-22, no. 1 (2020): 153–74. http://dx.doi.org/10.1515/arege-2020-0008.

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AbstractAcross the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and dis

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7

Puppa, Paolo. "Dialectics and Dionysus: on Pasolini's ‘Affabulazione’." New Theatre Quarterly 5, no. 20 (1989): 392–97. http://dx.doi.org/10.1017/s0266464x00003717.

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IN 1966 PASOLINI was confined to bed with an ulcer. While he steadily lost blood, he was reading Plato's Dialogues and going over his translations of The Oresteia and Plautus' Braggart Soldier. This is the picture given by his hagiographers, and those were the classical works that inspired the series of six texts, which he wrote in sporadic bursts of creativity during those years.

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8

Nauert, Charles G. "Humanist Infiltration into the Academic World: Some Studies of Northern Universities." Renaissance Quarterly 43, no. 4 (1990): 799–812. http://dx.doi.org/10.2307/2862792.

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Let me begin with a quotation: "The history of the universities was terra incognita until the early 1950s, inhabited only by pious hagiographers, myopic chroniclers, and that most dangerous of pre-historic animals, the historian of education. This latter creature . . . only seems to be concerned with gathering historical justifications for contemporary educational nostrums, or identifying the earliest instance of a pedagogic practice that meets with modern approbation" (Morgan, 142).

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9

Bailey, Anne E. "Miracle Children: Medieval Hagiography and Childhood Imperfection." Journal of Interdisciplinary History 47, no. 3 (2016): 267–85. http://dx.doi.org/10.1162/jinh_a_01012.

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Approaches from social history, medical anthropology, and the history of the emotions can aid in the understanding of sick and physically impaired children as they appeared in the miracle stories of medieval England. An analysis of the medical and religious meanings attached to bodily defects in the Middle Ages discovers that hagiographers harnessed the emotions evoked by childhood illness to create a distinctly Christian concept of childhood imperfection.

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10

Sciacca, Franklin A. "In Imitation of Christ: Boris and Gleb and the Ritual Consecration of the Russian Land." Slavic Review 49, no. 2 (1990): 253–60. http://dx.doi.org/10.2307/2499484.

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While it is never wise to read the Vitae sanctorum as strictly historical accounts, we must be cognizant of the medieval hagiographers' frequent efforts to transform political history into theological and spiritual history. Thus did the authors and redactors of the vaiious texts concerning saints Boris and Gleb seek to project a piously viable and ideologically useful Christian argument for the sanctity of these princes who had perished in the course of the protracted civil war following the death of Prince Vladimir Sviatoslavich of Kiev (d. 1015).

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11

Kemp, Theresa D. "Translating (Anne) Askew: The Textual Remains of a Sixteenth-Century Heretic and Saint*." Renaissance Quarterly 52, no. 4 (1999): 1021–45. http://dx.doi.org/10.2307/2901834.

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This essay explores how contemporary depictions of Anne Askew's examination and execution serve as textual sites of contested power between the Henrician conservatives and Protestant reformists who vied for control of English religion and politics during the mid-sixteenth-century. Both the Anglo-Catholics who prosecute Askew as a heretic and the Protestants who vindicate her as a saint attempt to shape and exploit her identity as a woman who has been tortured and burned at the stake. Amid the inquisitional voice of the state officials and the reformist discourse of the Protestant hagiographers

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12

Hunter Blair, Hazel J. "Trinitarian Hagiography in Late Medieval England: Rewriting St Robert of Knaresborough in Latin Verse." Studies in Church History 57 (May 21, 2021): 74–95. http://dx.doi.org/10.1017/stc.2021.5.

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The Order of the Holy Trinity for the Redemption of Captives (or Trinitarian Order) is one of the least studied continental religious groups to have expanded into thirteenth-century England. This article examines shifting notions of Trinitarian redemption in late medieval England through the prism of the order's writing about Yorkshire hermit St Robert of Knaresborough (d. 1218). Against the Weberian theory of the routinization of charisma, it demonstrates that Robert's inspirational sanctity was never bound too rigidly by his Trinitarian hagiographers, who rather co-opted his unstable charism

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13

Lehfeldt, Elizabeth A. "Ideal Men: Masculinity and Decline in Seventeenth-Century Spain*." Renaissance Quarterly 61, no. 2 (2008): 463–94. http://dx.doi.org/10.1353/ren.0.0024.

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AbstractThis article examines how the experience and critique of their country’s decline led Spaniards to craft a distinct discourse of masculinity in the seventeenth century. As they self-consciously examined Spain’s crisis and offered political and economic solutions, these same writers also offered a scathing critique of standards of masculinity. Using the figure of the ideal nobleman as a case study, the article examines how moralists, arbitristas, and hagiographers constructed a dynamic code of manhood linked to questions of productivity, male chastity, and military performance. Further,

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14

Sobecki, Sebastian. "Exemplary Intentions Two English Dominican Hagiographers in the Thirteenth Century and the Preaching throughexempla." New Blackfriars 89, no. 1022 (2008): 478–87. http://dx.doi.org/10.1111/j.1741-2005.2007.00212.x.

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15

Dhada, Mustafah. "Writing “True Stories”: Historians and Hagiographers in the Late Antique and Medieval Near East." Al-Masāq 25, no. 2 (2013): 264–65. http://dx.doi.org/10.1080/09503110.2013.804322.

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16

Rogozhina, Anna. "Diocletian and Apollo in the Cycle of Antioch: sources and methods of the Coptic hagiographers." St.Tikhons' University Review. Series III. Philology 40, no. 5 (2014): 78–88. http://dx.doi.org/10.15382/sturiii201440.78-88.

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17

Bodnaruk, Mariana. "Intersecting Inequalities: The Representation of Religious, Gender, and Sexual Identities in the Life of Pelagia." Review of Ecumenical Studies Sibiu 13, no. 3 (2021): 419–36. http://dx.doi.org/10.2478/ress-2021-0041.

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Abstract Repentant harlots who became trans saints presented Byzantine hagiographers with a challenge. Thought to exhibit a lack of self-control and the excessive sexuality, associated with women, and sex workers in particular, – a subject of great concern for monastic authors – how could members of this stigmatized group achieve the standards of Christian piety, let alone saintly behavior? In portraying its fictional protagonist as an exemplum of masculine virtues in the context of nascent Palestinian monasticism, the anonymous Life of Pelagia highlights the non-binariness of social identitie

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18

Preston, Paul. "General Franco as Military Leader." Transactions of the Royal Historical Society 4 (December 1994): 21–41. http://dx.doi.org/10.2307/3679213.

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BOTH during his lifetime, and after his death, General Franco was reviled by his enemies on the left and subjected to the most absurd adulation by his admirers on the right. As the victor in a bloody civil war which inflamed passions throughout the world, that is hardly surprising. Leaving aside his personal political success in remaining in power for nearly four decades, his victory in the Spanish Civil War was his greatest and most glorious achievement, something reflected in the judgements of detractors and hagiographers alike. For the left, Franco the general was a slow-witted mediocrity w

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19

Cunningham, Mary B. "The Life of the Virgin Mary According to Middle Byzantine Preachers and Hagiographers : Changing Contexts and Perspectives." Apocrypha 27 (January 2016): 137–59. http://dx.doi.org/10.1484/j.apocra.5.112692.

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20

Griffiths, David James. "Writing ‘True Stories’: Historians and Hagiographers in the Late Antique and Medieval Near East (review)." Parergon 28, no. 2 (2011): 260–61. http://dx.doi.org/10.1353/pgn.2011.0079.

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21

Saint-Laurent, Jeanne-Nicole Mellon. "Gateway to the Syriac Saints: A Database Project." Journal of Religion, Media and Digital Culture 5, no. 1 (2016): 183–204. http://dx.doi.org/10.1163/21659214-90000074.

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This article describes The Gateway to the Syriac Saints, a database project developed by the Syriac Reference Portal (www.syriaca.org). It is a research tool for the study of Syriac saints and hagiographic texts. The Gateway to the Syriac Saints is a two-volume database: 1) Qadishe and 2) Bibliotheca Hagiographica Syriaca Electronica (BHSE). Hagiography, the lives of the saints, is a multiform genre. It contains elements of myth, history, biblical exegesis, romance, and theology. The production of saints’ lives blossomed in late antiquity alongside the growth of the cult of the saints. Scholar

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22

Sawicka-Sykes, Sophie. "Echoes of the past: St Dunstan and the heavenly choirs of St Augustine’s Abbey, Canterbury, in Goscelin’s Historia translationis S. Augustini." Anglo-Saxon England 48 (December 2019): 271–99. http://dx.doi.org/10.1017/s0263675121000016.

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AbstractThe Historia translationis S. Augustini (1098 × 1100), composed by Goscelin of Saint-Bertin as part of a hagiographical cycle for St Augustine’s Abbey, contains several previously overlooked allusions to St Dunstan’s vision of heavenly virgins. I argue that Goscelin drew upon the Dunstan legend to justify Abbot Scotland’s renovation work on St Augustine’s between 1072 and 1087. The article first of all considers how the oratory of the Anglo-Saxon abbey was presented as a locus of divine praise in the first known hagiography of Dunstan. I then show how Dunstan’s eleventh-century hagiogr

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23

Horn, Cornelia B. "The Lives and Literary Roles of Children in Advancing Conversion to Christianity: Hagiography from the Caucasus in Late Antiquity and the Middle Ages." Church History 76, no. 2 (2007): 262–97. http://dx.doi.org/10.1017/s0009640700101921.

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Children are the weakest and most fragile members of their families as well as of the society in which they live. At the same time children embody a potential for growth and renewal that is greater than that of anyone else. On many occasions, ancient and medieval hagiographers from the Caucasus have chosen to convey their message of the need for religious change and conversion from indigenous religions or later on from Islam to Christianity by employing examples that involve children. When these writers promoted the transition from sickness to healing and health, from sterility to fertility, f

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24

Lorden, Jennifer A. "Landscapes of devotion: the settings of St Swithun's early uitae." Anglo-Saxon England 45 (December 2016): 285–309. http://dx.doi.org/10.1017/s0263675100080303.

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AbstractAlthough post-Conquest uitae of St Swithun narrate the saint's earthly life, the original tenth-century accounts relate only his post-mortem miracles, professing ignorance of his life as bishop of Winchester. Most of the miracles in these pre-Conquest uitae take place in or in some way revolve around the site of the saint's relics at the Old Minster, Winchester. Late-tenth-century Winchester, along with the Benedictine Reformers who had taken up residence there, thus figures prominently in these miracle stories; indeed, Winchester comes to be the true protagonist of Swithun's pre-Conqu

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25

Levchenko, Nataliia, Olena Liamprekht, Maryna Povar, and Olena Chukhno. "Adoption of Western Four-Sense Biblical Hermeneutics by Ukrainian Baroque Literature." Revista Amazonia Investiga 9, no. 31 (2020): 178–84. http://dx.doi.org/10.34069/ai/2020.31.07.16.

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The study outlines general principles of biblical hermeneutics influence on the poetics of Ukrainian baroque prose. The Bible perceived by ancient writers as a collection of sacred books written by the Holy Spirit through the mediation of hagiographers is full of metaphors, comparisons, allegories and parables that needed clarification. Biblical hermeneutics developed rules for the Bible exegesis in order to avoid false variants of interpreting the Scripture. The four-sense method of biblical hermeneutics borrowed from Western Catholic tradition helped to avoid controversial interpretation of

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Marjanovic-Dusanic, Smilja. "Relics, miracles and furta sacra: A contribution to the study of Serbo-Bulgarian relations in the 1230s." Zbornik radova Vizantoloskog instituta, no. 46 (2009): 281–98. http://dx.doi.org/10.2298/zrvi0946281m.

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A contribution to the study of Serbo-Bulgarian relations in the 1230s The enquiry into the cult of relics and its manifestations such as miracle working, transfer of mortal remains and the act of translatio that involves the topos of furta sacra relies on two lives of St Sava of Serbia, one penned by Domentijan (Domentianus), the other by Teodosije (Theodosius). The hagiographic episodes most relevant to this enquiry are certainly those describing Sava's stay in Tirnovo, his death (1236) and the translation of his remains to his homeland (1237). The narrative about the future saint's stay and

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Golovnina, Natalia, and Liliia Frangulian. "Reality and finction of the coptic hagiographers (Diocletian’s image in the literature of cycles, mid-7th — mid-8th cc.)." St.Tikhons' University Review. Series III. Philology 52 (September 30, 2017): 48–61. http://dx.doi.org/10.15382/sturiii201752.48-61.

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28

García-Moreno, A. "En torno al derásh en el IV Evangelio." Scripta Theologica 25, no. 1 (2018): 33–48. http://dx.doi.org/10.15581/006.25.16150.

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This work begins with a reasonable evaluation of the Midrashic methods, presenting them as basic tools for understanding the New Testament writings, though advening that such methods constitute a means and not an end. The work passes on to expound the significance of derash and its diverse forms, and arrives at the condusion that the idea of fulfillment is fundamental in the New Testament derash. This is what makes the New Testament derash different from the Jewish derash; whereas the latter offers a commentary on the books of the Old Testament, the New Testament writings sustain that whatever

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Каширина, Варвара Викторовна. "Archimandrite Leonid (Kavelin) as a Hagiographer of the Optina Desert." Theological Herald, no. 3(42) (October 15, 2021): 239–56. http://dx.doi.org/10.31802/gb.2021.3.41.013.

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В 2022 г. исполняется 200 лет со дня рождения известного богослова, церковного историка и археографа XIX в. архимандрита Леонида (Кавелина). Первые исследования о. Леонида были связаны с Оптиной пустынью, где под руководством прп. Макария Оптинского он сформировался как инок и церковный исследователь. В духовном наследии архимандрита Леонида значительное место занимают агиографические работы, посвящённые первым оптинским старцам Льву и Макарию. Отличительной чертой агиографических сочинений было широкое использование исторических документов и свидетельств: воспоминаний очевидцев, биографически

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30

Kostromin, Konstantin. "The Relationship of the Holy Blessed Prince Alexander Nevsky with the Latin West through the Eyes of Ancient Russian Hagiographers." Сретенское слово, no. 1 (2022): 169–80. http://dx.doi.org/10.55398/27826066_2022_1_169.

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31

Cavaillon, Jean-Marc, and Sandra Legout. "Louis Pasteur: Between Myth and Reality." Biomolecules 12, no. 4 (2022): 596. http://dx.doi.org/10.3390/biom12040596.

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Louis Pasteur is the most internationally known French scientist. He discovered molecular chirality, and he contributed to the understanding of the process of fermentation, helping brewers and winemakers to improve their beverages. He proposed a process, known as pasteurization, for the sterilization of wines. He established the germ theory of infectious diseases that allowed Joseph Lister to develop his antiseptic practice in surgery. He solved the problem of silkworm disease, although he had refuted the idea of Antoine Béchamp, who first considered it was a microbial infection. He created fo

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Farmer, Craig S. "Changing Images of the Samaritan Woman in Early Reformed Commentaries on John." Church History 65, no. 3 (1996): 365–75. http://dx.doi.org/10.2307/3169935.

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Medieval Christians were fascinated by the character of the Samaritan woman, whose story is presented in the fourth chapter of the Gospel of John. Numerous legends celebrating her life history recounted in imaginative detail the heroic deeds of this convert to Christ. The Bible itself, of course, gives no information about her following her encounter with Jesus, nor does it even mention her name. But medieval hagiographers named her Photina and recounted her brave witness to the gospel, leading to her ultimate martyrdom. One legend reports that she converted the daughter of Nero and was martyr

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Polzonetti, Pierpaolo. "Tartini and the Tongue of Saint Anthony." Journal of the American Musicological Society 67, no. 2 (2014): 429–86. http://dx.doi.org/10.1525/jams.2014.67.2.429.

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This article explores the nexus between Giuseppe Tartini's concertos for violin and orchestra, written for the Franciscan Basilica of Saint Anthony in Padua, and the devotion to this Saint's tongue, still preserved as a relic. Anthony's tongue, hagiographers write, was the instrument of a rhetoric that transcended verbal signification, able to move people of different languages and even animals. Soon, the tongue of Saint Anthony became a powerful symbol of universal language. In the eighteenth century, the Catholic Church, and especially the followers of Saint Anthony, revitalized their global

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Todic, Branislav. "On the date of and reasons for the writing of Theodosius’s life of St Sava." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 83 (2017): 3–20. http://dx.doi.org/10.2298/pkjif1783003t.

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The Old Serbian writer Theodosius wrote his Life of St Sava according to the older hagiography composed by Domentianus in 1253/4. Both authors were Hilandar monks and wrote the hagiographies of the first Serbian archbishop on Mount Athos. Unlike Domentianus?s work, Theodosius?s Life has not been dated with precision. Helpful in establishing the date of his Life of St Sava are its manuscript copying tradition and reception in Serbian literature and the analysis of its content. This paper shows that from 1317 the Serbian writers Nicodemus and Daniel II drew on Theodosius?s hagiography, which pus

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Копыл, Екатерина. "Theology of Holy Places in the Writings of Palestinian Hagiographers of the VI-VII Centuries: Themes, Origins and Tradition. Part I." Theological Herald, no. 2(37) (June 15, 2020): 293–323. http://dx.doi.org/10.31802/2500-1450-2020-37-2-293-323.

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В статье исследуется богословская мысль о святых местах Палестины, представленная в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. Ввиду того, что взгляды на святые места в палестинской агиографии не являют собой целостной богословской системы, исследование носит описательный характер. В качестве метода применяется принцип подбора репрезентативных отрывков о святых местах, на материале которых в свете патристи

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Miller, Rachel. "From “Apostle of Japan” to “Apostle of All the Christian World”: The Iconography of St. Francis Xavier and the Global Catholic Church." Journal of Jesuit Studies 9, no. 3 (2022): 415–37. http://dx.doi.org/10.1163/22141332-09030006.

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Abstract In the years leading up to Francis Xavier’s canonization, hagiographers emphasized the unprecedented nature of his mission to Asia by giving him various appellations that specifically identified the places where he had spread the Gospel during his ministry, such as “the first Apostle to Japan.” However, the 1623 canonization bull introduced new titles for Xavier, including the “Apostle of the Indies,” implying both East and West, as well as the “Apostle to the New People” and “the Apostle of All the Christian World.” This more universalizing view of Xavier would have a strong influenc

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Korzo, Margaritа A. "Josafat Kuntsevych and “Marvelous Conversion” of the Patriarch Nikon: The Story of one Legend." Slavic Almanac, no. 1-2 (2021): 12–25. http://dx.doi.org/10.31168/2073-5731.2021.1-2.1.01.

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The hagiographic works of the late 17th — first half of the 18th century related to the figure of the first martyr of the Uniate Church in the Polish-Lithuanian Commonwealth, Josaphat Kuntsevych (1580–1623), describe the “miraculous conversion” of the Patriarch of Moscow Nikon (1605–1681) to Catholicism. This event is associated with Nikon’s profanation of the image of Josaphat, and the subsequent repentance of the Patriarch and his appeal to the intercession of Kuntsevych. The conversion of Nikon, according to the Uniate hagiographers, became the main reason for the subsequent disgrace and de

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Sokol’nikov, Evgueny V. "Hagiographers Epiphanius the Wise and Pachomius the Serb: A Problem of Embodiment of the Authors’ Intentions in “The Life of Sergii Radonezhsky”." Observatory of Culture, no. 2 (April 28, 2014): 126–41. http://dx.doi.org/10.25281/2072-3156-2014-0-2-126-141.

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Addresses “The Life of St. Sergius, the Wonderworker of Radonezh” as a unique piece of ancient Russian literature, which narrates the heroic deeds of the great Patron Saint and Intercessor for the Russian land. It was created by Epiphanius the Wise who was a disciple of the St. Sergius and Pakhomius the logothete (the Serb) who came to Rus’. The comparison of ideas, imageries and stylistic patterns of Epiphanius’ literary works and Pachomius’ writings shows that Epiphanius and Pakhomius differently evaluated the significance and meaning of St. Sergius’ ascetic life.

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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.

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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стре

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Копыл, Елена Владимировна. "The Theological Thought on the Holy Places in the Writings of Palestinian Hagiographers of the 6th - 7th Centuries: Themes, Origins, Tradition. Part II." Theological Herald, no. 3(38) (October 15, 2020): 294–315. http://dx.doi.org/10.31802/gb.2020.38.3.014.

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Во второй части статьи продолжается исследование богословской мысли о святых местах Палестины, представленной в сочинениях выдающихся агиографов палестинского монашества VI-VII вв.: в «Житии прп. Феодосия Киновиарха» авторства епископа Феодора Петрского, в серии житий, составленных Кириллом Скифопольским, и в «Луге духовном» блж. Иоанна Мосха. В свете патристической традиции рассматривается содержание нравственно-аскетических и экзегетических тем этого раздела богословия, среди которых: 1) святые места как жизненная среда палестинских подвижников; 2) поклонение святыням, бегство от мира и стре

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Croke, B. "Writing 'True Stories': Historians and Hagiographers in the Late Antique and Medieval Near East, ed. Arietta Papaconstantinou, with Muriel Debie and Hugh Kennedy." English Historical Review 129, no. 538 (2014): 669–71. http://dx.doi.org/10.1093/ehr/ceu114.

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Coello de la Rosa, Alexandre. "Diplomáticos y mártires jesuitas en la corte de Kudarat (Mindanao, Siglo XVII) = Diplomats and Jesuit Martyrs at the Court of Kudarat (Mindanao, 17th Century)." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 33 (December 2, 2020): 323. http://dx.doi.org/10.5944/etfiv.33.2020.27219.

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Este ensayo analiza el martirio de los padres Alejandro López (1604-1655) y Juan de Montiel (1632-1655) en la corte del sultán de Magindanao, Muhammad Dipatwān Qudrāt (o Kudarat), más conocido como Cachil Corralat (1581-1671). Los hagiógrafos e historiadores jesuitas oficiales (Alonso de Andrade, Matthias Tanner; Francisco Combés, Pedro Murillo Velarde) consolidaron una imagen dicotómica entre culturas antagónicas que no sólo justificó la presencia de los jesuitas en las islas de Mindanao y Joló, sino que ocultó las relaciones comerciales existentes entre españoles y musulmanes. Su muerte prom

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Jones, Peter J. A. "Laughing with Sacred Things, ca. 1100–1350: A History in Four Objects." Church History 89, no. 4 (2020): 759–78. http://dx.doi.org/10.1017/s0009640721000019.

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Exploring the range of circumstances in which medieval Christians laughed with, against, at, and through religious topics, this article investigates four objects: an ivory cross, an ampulla of a saint's blood, a preaching codex, and a pilgrim's badge. While these objects are taken to illustrate a diversity of attitudes to religious humor, they are also, in light of recent work citing the productive power of medieval matter, scrutinized as agents in their own right. The article suggests two significant patterns. On the one hand, the objects point to laughter's use as a unique mode of spiritual

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Lopez, Bianca. "Between Court and Cloister: The Life and Lives of Margherita Colonna." Church History 82, no. 3 (2013): 554–75. http://dx.doi.org/10.1017/s0009640713000632.

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This article considers the social and cultural contexts of the two lives of Margherita Colonna (c.1254–1280) to reveal her traditional, monastic Franciscan piety that originated with her baronial Roman background. To her family, Margherita Colonna represented a moderate type of Franciscan piety that did not conflict with elite patriarchal expectations of women, and one that differed from the radical penitence of Clare of Montefalco, Angela of Foligno, and Margherita of Cortona. Her hagiographers structured their respective renditions of her life to promote their own agendas, choosing and omitt

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Kubski, Grzegorz. "Adiekcje we współczesnych polskich przekładach Listu do Filemona." Poznańskie Studia Teologiczne, no. 34 (August 26, 2020): 41–53. http://dx.doi.org/10.14746/pst.2019.34.03.

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   A broadly understood concept of adjection used in rhetoric comprises various types of verbal and content references. This figure of speech plays an important role in the texts of the Holy Scripture as it shapes the literary construction of the world portrayed by the hagiographers and in consequence bears an impact on the message that they convey. New Bible translations into Polish usually focus on the communicative clarity of the vocabulary chosen, and are less frequently concerned with harmonizing the different levels of the text. The present paper compares eight contempo

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Stewart, Tony K. "When Biographical Narratives Disagree: the Death of Krsna Caitanya." Numen 38, no. 2 (1991): 231–60. http://dx.doi.org/10.1163/156852791x00141.

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AbstractThe conflicting death narratives of Krsna Caitanya (1486-1533), who was the inspiration for the Vaisnava movement of Bengal, provide insights into the way members of a believing community reveal historical information about themselves and the way that they think, rather than about their ostensible subject. According to the mainstrean theologians of this group, it is improper to speak of Caitanya's death because he is Krsna, svayam bhagavān, and as such he only descends to earth and ascends back to heaven. Four of the hagiographers underscore this by refusing to speak of the event, maki

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Sorkin, David. "Geneva's “Enlightened Orthodoxy”: The Middle Way of Jacob Vernet (1698–1789)." Church History 74, no. 2 (2005): 286–305. http://dx.doi.org/10.1017/s0009640700110248.

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Jacob Vernet (1698–1789) numbers among those eighteenth-century theologians whose relationships to the philosophes have saved them from being forgotten but at the cost of being misrepresented. Vernet is usually remembered for editing the first edition of Montesquieu's De l'esprit des lois, helping to restore Rousseau to Calvinism, and corresponding and then crossing swords with D'Alembert and Voltaire: it is especially the controversy with D'Alembert surrounding the article on “Geneva” in the seventh volume of the Encyclopédie (1757), as well as a sustained conflict with Voltaire over many iss

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Krausmüller, Dirk. "Swimming against the Tide: How the Monks of Medikion Challenged Traditional Notions of Sainthood." Scrinium 16, no. 1 (2020): 375–89. http://dx.doi.org/10.1163/18177565-00160a22.

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Abstract Byzantine monasticism is known to us chiefly through two types of texts, the lives of saints, and spiritual treatises. The two genres give us quite different impressions of what it meant to be a perfect monk. The spiritual tradition focused on the inner life, advising the practitioners to purify themselves from sins and contemplate God’s creation, and promising them visionary experiences once they had completed all the requisite steps. By contrast, hagiographical texts focused on visible actions, either ascetic feats or wonderworking. Yet this does not mean that the two discourses are

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McCreedy, Jonathan. "From Confessio to Calderón de la Barca: the Literary Evolution of St. Patrick’s Biography and the Question of his Legacy." University of Bucharest Review. Literary and Cultural Studies Series 11, no. 2 (2021): 6–15. http://dx.doi.org/10.31178/ubr.11.2.1.

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In the following text, I will discuss the gradual erosion of historical accuracy in connection to a series of hagiographic texts concerning the biography of Saint Patrick, Ireland’s patron saint. I will outline each one against a wide historical and cultural backdrop and subsequently ascertain whether or not the changes that hagiographers introduced over the centuries have been detrimental to his legacy. The texts I have chosen to analyse can be separated into two major time periods: the first being the trio of works that construct the absolute basics of the Saint Patrick legend, all originati

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Fenlon, Dermot. "Elite and Popular Religion: The Case of Newman." Studies in Church History 42 (2006): 372–82. http://dx.doi.org/10.1017/s0424208400004083.

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Among the signal insights of twentieth-century scholarship was the recognition that early Christianity accorded personal importance to the plebs. First, Eric Auerbach analysed the humble speech forms of early Christianity, contrasting them with the literature of learned pagans. The point was developed by Ramsay MacMullen in an important essay entitled ‘Sermo humilis’. Arnaldo Momigliano applied these insights to the theologians, historians and hagiographers of the fourth and fifth centuries. He showed how Augustine, Jerome, Socrates, Sozomen, and Theodoret of Cyr succeeded, as pagan intellectu

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