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Journal articles on the topic 'Holy war (Bunyan, John)'

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Published: 4 June 2021

Last updated: 28 July 2025

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1

Antuñano Alea, Salvador. "Contraste entre «The Holy War» del puritano John Bunyan y «De Civitate Dei» de san Agustín de Hipona." Hipogrifo. Revista de literatura y cultura del Siglo de Oro 13, no. 1 (2025): 185–96. https://doi.org/10.13035/h.2025.13.01.15.

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Greaves, Richard L. "“Let Truth Be Free”: John Bunyan and the Restoration Crisis of 1667–1673." Albion 28, no. 4 (1996): 587–605. http://dx.doi.org/10.2307/4052030.

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In the mid-1980s Stuart historians began a major re-evaluation of the restoration era. Among the principal themes are the period's unsettledness, the continuing impact of the radical tenets that had been manifested so forcefully in the mid-century upheavals, the significance of religion and ideology, and renewed debate over the origin of political parties. As I have suggested elsewhere, the period is most accurately conceived as a time of recurring crises of varying magnitude and duration. The first extended from Oliver Cromwell's death in September 1658 to the passage of the Conventicle Act i

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Kozłowski, Janusz. "“Ta Swenta Woyna” of John Bunyan translated by Jacob Sczepan as a monument of Masurian culture." Masuro-⁠Warmian Bulletin 309, no. 3 (2020): 328–48. http://dx.doi.org/10.51974/kmw-134737.

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The diversity of Masurian dialects, the lack among the Masurian society of well-educated people who use these dialects on a daily basis made it impossible to develop a uniform dialect pattern. This, in turn, caused that there are no examples of Masurian dialect literature. In 1975, Prof. Wojciech Chojnacki described John Bunyan’s “The Holy War”, which was published in 1900 in Herne, Westphalia, translated into the Masurian dialect and given the dialect title “Ta Swenta Woyna”. The book was translated and published by a miner, Jacob Sczepan. A renewed interest in the translation of Bunyan’s wor

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4

Schroeder-Lein, Glenna R. "John Brown's Holy War." Journal of American History 87, no. 3 (2000): 1153. http://dx.doi.org/10.2307/2675449.

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Nicolini, Matteo. "Turning Vanity Fair into The Cœlestial City: England’s Legal Narratives of the Body Politic from Bunyan to Thackeray." Pólemos 12, no. 1 (2018): 123–45. http://dx.doi.org/10.1515/pol-2018-0008.

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Abstract The article addresses the different narratives that characterize English constitutional history. It first examines the mainstream narrative, i. e., the retrospective reading of the seventeenth- and eighteenth-century constitutional events dispensed by jurists and politicians in an attempt to pack the Establishment Constitution. It then focuses on the alternative legal narratives about the Constitution elaborated during the Civil War and the Restoration. Among them, it ascertains John Bunyan’s impact on the Establishment Constitution. Bunyan was a member of the New Model Army, a radica

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Hardman, Malcolm, John Bunyan, and J. Sears McGee. "The Miscellaneous Works of John Bunyan. Volume III. 'Christian Behaviour', 'The Holy City', 'The Resurrection of the Dead'." Yearbook of English Studies 20 (1990): 268. http://dx.doi.org/10.2307/3507567.

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Borbás, Benjámin. "Are There Rules in War?" East Central Europe 47, no. 1 (2020): 10–28. http://dx.doi.org/10.30965/18763308-04701002.

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This article summarizes new research on the custom of distributing the spoils of war amongst active military participants in the Holy Land. A letter of guarantee records an agreement between John of Brienne, king of Jerusalem, and the Teutonic Knights right after the capture of Damietta (1219) during the Fifth Crusade. This document is compared with contemporary sources reporting on military actions of the Teutonic Order. The article argues that the strength of a military order and power relations between parties participating in military campaigns can be studied through their sharing of the s

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Krynytska, Nataliya. "Deconstruction of “The Pilgrim’s Progress” by John Bunyan in Kurt Vonnegut’s “Slaughterhouse-Five, or The Children’s Crusade”." Journal of V. N. Karazin Kharkiv National University, Series "Philology", no. 95 (December 30, 2024): 28–33. https://doi.org/10.26565/2227-1864-2024-95-04.

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The US national mythology, one of the components of which is the Puritan cultural heritage, has recently increasingly attracted the attention of researchers of contemporary American literature. The attention often focuses on the problem of the consequences (destructive or beneficial) of postmodern deconstruction regarding the fundamental US myths. The article shows that Kurt Vonnegut in his anti-war postmodernist novel Slaughterhouse-Five manages to create a double code that allows to deconstruct John Bunyan’s important allegorical work The Pilgrim’s Progress, which at one time was an effectiv

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Rosser-Owen, Daoud. "Islam and Global Dialogue." American Journal of Islam and Society 24, no. 1 (2007): 127–40. http://dx.doi.org/10.35632/ajis.v24i1.1578.

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Edited by Dr Roger Boase with Foreword by HRH Prince Hassan binTalal. Essays by John Bowden, Diana Eck, Muhammad Legenhausen,Francis Robinson, William Dalrymple, Akbar Ahmed, Fred Halliday,Jonathan Sacks, Antony Sullivan, Robert Crane, Khaled Abou El Fadl,Tony Bayfield, Norman Solomon, Marcus Braybrooke, Frank Gelli,Murad Hofmann, Roger Boase, Jeremy Henzell-Thomas, MahmudAyoub, Wendell Berry.SPEAKERSRoger Boase: The question that we are discussing this evening is “What rolecan religion play in promoting peace instead of war and other forms of violence?”This is the one of the main questions th

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Stogov, D. I. "The Right Conservative Views of the Holy Righteous John of Kronstadt." Orthodoxia, no. 4 (December 26, 2022): 41–59. http://dx.doi.org/10.53822/2712-9276-2021-4-41-59.

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The article analyzes the political beliefs of the Holy Righteous John of Kronstadt. It is noted that to the end of his days he remained a convinced monarchist, a supporter of autocracy and an opponent of revolutionary ideas, defending the purity of the Orthodox faith and opposing the penetration of Catholic, Protestant, liberal and Masonic ideas into the church. John of Kronstadt supported by word and deed various rightist monarchical (blackhundredist) organizations, both oﬀicial (parties, unions, societies) and unoﬀicial (circles, salons, including the salons of General Evgeny Bogdanovich and

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Campbell, Ian W. S. "John Punch, Scotist Holy War, and the Irish Catholic Revolutionary Tradition in the Seventeenth Century." Journal of the History of Ideas 77, no. 3 (2016): 401–21. http://dx.doi.org/10.1353/jhi.2016.0026.

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Utkin, Abbot Vitaly. "“Joannism” as Interpretive Myth: Politics, Mass Media and Church." Almanac “Essays on Conservatism” 102 (March 1, 2020): 143–59. http://dx.doi.org/10.24030/24092517-2020-0-1-143-159.

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The article is devoted to the mass popular mystic movement of “Joannites” who were the followers of saint holy John of Kronstadt. The author believes that “Joannism” like the “Imiabozhie” and “Khlysts” sects were largely interpretive myths. They were created by the missionary society as well as by the clerical and secular mass media. This myth was actively used for political purposes. The author includes new materials on the police attacks on Joannite orphanages in St. Petersburg. He brings forth the problem of “Joannism” connection with ecclesiastical consciousness in the post-war and contemp

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Mata, Roberto. "Decolonizing Diets: Idol Food, Jewish Diaspora, and the Crisis of John’s Apocalypse." Biblical Interpretation 32, no. 4 (2024): 414–38. http://dx.doi.org/10.1163/15685152-20241765.

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Abstract This article explores how Revelation’s Jewish Diaspora negotiated the Roman colonial situation of Asia Minor through their stance on idol food. Scholars have suggested that John wrote to Christians suffering imperial persecution under Domitian. Still, others have proposed a perceived crisis, a prophetic rivalry relating to Greco-Roman society, or a summons to a holy war. However, some of these mostly depoliticizing trends presuppose the so-called partying of the ways and neglect to explore the centrality of ritual food and its association with Roman imperial authority. Drawing on Fran

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Capper, Brian J. "Holy community of life and property amongst the poor:." Evangelical Quarterly 80, no. 2 (2008): 113–27. http://dx.doi.org/10.1163/27725472-08002002.

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This article explores the origins of the earliest Jerusalem believers’ communal lifestyle (Acts 1:13-14; 2:42-47; 4:32-5:11; cf. 6.1-6). Jesus’ example and authority sanctioned community of life and property. Wealthy supporters made benefactions (Luke 8:1-3) to his travelling party’s shared purse. Jesus’ group financed from their common purse support for the poor, common meals and other needs (John 6.5-7; 12:4-6; 13:29). Ideals of holiness and complete consecration dominated ancient Judaea more than Galilee. Highly dedicated service to God in common life amongst the poor had originated as a Ju

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Costanza, Salvatore. "The serbs and the war against the Turks in the letters of Francesco Filelfo." Zbornik radova Vizantoloskog instituta, no. 59 (2022): 185–210. http://dx.doi.org/10.2298/zrvi2259185c.

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Francesco Filelfo (Tolentino 1398 ? Florence 1481) was one of the humanists to gain a thorough knowledge of Greek in Constantinople, where he lived in the 1420s. The young learned man was integrated into the Byzantine establishment. In particular, the heir and joint emperor John VIII Palaiologos appointed him as his personal secretary. On behalf of John, Filelfo attended the international congress in Buda in 1423; he met personally with the Holy Roman Emperor Sigismund, Despot of Serbia Stefan Lazarevic and other European leaders. He also went to Kovin on his return to Constantinople. In his L

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Association, of Moral Theologians in India. "Report of Conference on "The Challenge of Peace and Harmony"." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2017, Vol 17/1 (2017): 157–64. https://doi.org/10.5281/zenodo.4282019.

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The 27th Conference of the Association of the Moral  Theologians of India (AMTI) began with the Holy Eucharist presided over by the President of AMTI Prof. Dr. Clement  Campos, CSSR. In his homily and presidential address, he insisted upon the inner struggle of human beings between good and evil both at personal and socio-political level. He insisted that the promotion of peace is urgent in the age of violence and war which have overshadowed the humanity. The Secretary Dr. Augustine Kallely, the Treasurer Thomas Parayil, the local organizer Dr. John Karuvelil SJ coordinated the confe

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Burns, William E. "“Our Lot is Fallen Into an Age of Wonders”: John Spencer and the Controversy Over Prodigies in the Early Restoration." Albion 27, no. 2 (1995): 237–52. http://dx.doi.org/10.2307/4051527.

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England during the early Restoration is a fascinating case of the cultural fertility of counterrevolution. The problem of the reimposition of authority following the destruction and revival of such traditional institutions as monarchy, bishops, and nobility led to a variety of new expedients, rather than simply the return to old verities that one might expect from the somewhat misleading term “Restoration.” Historians such as Jonathan Scott and Richard Greaves have remarked upon the continuing challenge posed by oppositional ideologies dating back to the Revolution, republican and/or radical P

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Sim, Stuart. "John Bunyan’s Master Story: The Holy War as Battle Allegory in Religious and Biblical Context by Daniel Runyon." Scriblerian and the Kit-Cats 41, no. 2 (2009): 239–41. http://dx.doi.org/10.1353/scb.2009.0008.

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Kopiczko, Andrzej. "Catholic churches and ministry in Malbork in the years 1525–1772." Masuro-⁠Warmian Bulletin 287, no. 1 (2015): 35–59. http://dx.doi.org/10.51974/kmw-142669.

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The article presents the history of the Catholic churches, operating in Malbork in the early modern period. Most attention was paid to the parish St. John the Evangelist, which – with short breaks in the second half of the sixteenth century and during the First Swedish-Polish War – remained in the hands of Catholics. With post-visit protocols learn about repairs carried out, the order of worship and involvement of the clergy. On the basis of the preserved since 1700 year vital records we can conclude that each year about 200 children was baptized and was contained from 50 to 150 weddings. Sinc

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Khrapunov, Nikita. "The Wars in the Ottoman Frontiers in the Early Seventeenth Century through the Eyes of John Smith, Adventurer, Mercenary, and Romancer." ISTORIYA 15, no. 6 (140) (2024): 0. http://dx.doi.org/10.18254/s207987840031454-8.

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This paper discusses the image of war on the east of Europe as created by the memoirs of English John Smuth, who later became one of the most prominent persons in North American colonization. In 1600—1602, Smith joined the Holy Roman imperial army waging war with the Ottomans, Crimean Tatars, and Wallachians in the Balkans, then was taken captive and spent a few months as a slave to the north of the Azov Sea. The True Travels, Adventures, and Observations of Smith were written decades after the above-mentioned events; the author “refreshed” his memory by taking some information from accounts o

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Rizvi, Sajjad H. "Arguing the Just War in Islam." American Journal of Islam and Society 27, no. 1 (2010): 127–30. http://dx.doi.org/10.35632/ajis.v27i1.1353.

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Jihad has become a normal English word, a term to describe irrational violence,“holy war,” terrorism, and the generally rather nasty things that “badMuslims do.” John Kelsay, in this wonderfully succinct and accessible work,wants to argue that the real issue in discussing jihad is to make sense of legitimateviolence and how it may be deployed, and hence to locate the discoursewithin an existing discussion about just war theory. I am not generally sympatheticto the use of the comparable frame of just war theory because, as ajuridical and ethical concept it is rather limited, arising as it does

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22

Alvis, Robert E. "The Tenacity of Popular Devotions in the Age of Vatican II: Learning from the Divine Mercy." Religions 12, no. 1 (2021): 65. http://dx.doi.org/10.3390/rel12010065.

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Despite is global popularity in recent decades, the Divine Mercy devotion has received scant scrutiny from scholars. This article examines its historical development and evolving appeal, with an eye toward how this nuances our understanding of Catholic devotions in the “age of Vatican II.” The Divine Mercy first gained popularity during World War II and the early Cold War, an anxious era in which many Catholic devotions flourished. The Holy Office prohibited the active promotion of the Divine Mercy devotion in 1958, owing to a number of theological concerns. While often linked with the decline

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Królikowska-Jedlińska, Natalia. "The Polish Rulers and the Catholic Missionaries from the Polish-Lithuanian Commonwealth in the Black Sea Region (1625–1721)." Mission Studies 40, no. 3 (2023): 327–47. http://dx.doi.org/10.1163/15733831-12341927.

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Abstract The paper examines the key elements characterizing the Polish rulers’ policy towards the Polish-Lithuanian Catholic missionaries in the Orient through three vital events of its history: the establishment and development of the Dominican mission in the Crimea (1625–1659), the plans of John II Casimir Vasa and Louise Marie Gonzaga to found the network of Jesuit stations in three Oriental capitals in the 1650s, and the invigoration of the Polish Jesuits’ activity in Persia connected with John III Sobieski’s attempts to win the support of the Safavids for an anti-Ottoman alliance in the l

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Close, Christopher W. "Augsburg, Zurich, and the Transfer of Preachers during the Schmalkaldic War." Central European History 42, no. 4 (2009): 595–619. http://dx.doi.org/10.1017/s0008938909991002.

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In summer 1546, armed conflict erupted in the Holy Roman Empire. The war pitted the Catholic Emperor Charles V against the Schmalkaldic League, an alliance of Protestant imperial estates led by Landgrave Philip of Hesse and Prince-Elector John Frederick of Saxony. While the conflict's most famous and final battle took place in Thuringia at Mühlberg, the Schmalkaldic War's first military action occurred in southern Germany in the Danube River basin. This area housed numerous evangelical imperial cities, several of which sat south of the Danube in eastern Swabia. When hostilities began in July 1

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Leopold, A. R. "Crusading Proposals in the Fourteenth and Fifteenth Centuries." Studies in Church History 36 (2000): 216–27. http://dx.doi.org/10.1017/s0424208400014431.

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One of the striking features of crusading in the aftermath of the fall of Acre (1291) was the sudden profusion of treatises written to offer advice on how the Holy Land could be recovered. In the years between 1290 and 1335, around thirty such proposals were written containing often detailed information about the Mamluks and practical recommendations on how they could be defeated and expelled from the holy places. This practicality distinguishes the ‘recovery treatises’ from other crusading literature. Prior to this period, non-descriptive writing on the crusades tended to be theological, deal

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Kruk, Mirosław P. "The Icon of the Holy Unmercenaries (Greek: Άγιοι Ανάργυροι) Cosmas and Damian, as Bequeathed by Zofia Ruebenbauer, in the Collection of the National Museum in Cracow". Ikonotheka 27 (10 липня 2018): 27–54. http://dx.doi.org/10.5604/01.3001.0012.2315.

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In 2011 the National Museum in Cracow received a bequest that had been specified in the last will and testament of Zofia Ruebenbauer from Ottawa. The gift was described as a 19th century Russian icon. Comparative stylistic analysis complemented by restoration work and a material study revealed an exquisite paint layer, for which analogies may be found in the mid-14th-century Greek art of the Paleologian period. The icon was probably painted in the third quarter of the 14th century in one of the centres in northern Greece including Kastoria, Veria, Mt. Athos, Thessalonike and Constantinople its

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LUTTRELL, Anthony. "Το Βυζάντιο και οι Ιωαννίτες Ιππότες της Ρόδου (1306-1409)". BYZANTINA SYMMEIKTA 11 (29 вересня 1997): 189. http://dx.doi.org/10.12681/byzsym.829.

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<p>Anthony Luttrell</p><p> The Hospitallers of Rhodes and Byzantium (1306-1409)</p><p> </p><p>The Hospital of Saint John of Jerusalem constituted a Latin military order composed of professed religious who took vows of poverty, chastity and obedience, and who were devoted to a holy war against the infidel. In 1306 they occupied Rhodes and provided its Greek inhabitants with reasonable security, prosperity and a degree of religious freedom. Rhodes became a base for attacks on the neighbouring Turkish emirates and, after about 1358, for more distant campa

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Bobrik, Marina A. "The Inscription In Greek on the Fresco Scroll of John the Baptist in the Holy Transfiguration Church of Nereditsa." Slovene 7, no. 1 (2018): 27–40. http://dx.doi.org/10.31168/2305-6754.2018.7.1.2.

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This paper analyses the single Greek inscription in the 12th century Holy Transfiguration Church of Nereditsa (Veliky Novgorod, Northern Russia). A mysterious text is reproduced on the scroll in the hand of John the Baptist on the fresco in the conch of diaconicon. Nowadays one can see the following sequence of letters and signs: + ΕVΡΗΚ‖ĀŌΜ. . .:; the photograph made before the destructions of the World War II allows to reconstruct the inscription as follows: + ΕVΡΗΚ‖ĀŌΜĒÌᾱ: (with a cross at the beginning and a final sign) which I will tentatively interprete as + ΕVΡΗΚA[μεν] [τ]O[ν] ΜE[σ]IA[ν

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Gaponenkov, Alexey A. "The Bible Word in the works of religious thinkers (S. L. Frank, G. P. Fedotov, N. S. Arseniev)." Izvestiya of Saratov University. Philology. Journalism 22, no. 1 (2022): 43–49. http://dx.doi.org/10.18500/1817-7115-2022-22-1-43-49.

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During the years of the revolution and the Civil War S. L. Frank, G. P. Fedotov, N. S. Arseniev were professors at Saratov University, but this is not all that unites them. In emigration these religious thinkers taught at various research-training, cultural-educational and spiritual centers of Europe, both Russian and foreign. The article reveals their personal experience of referring to the Biblical Word, exegesis of biblical texts based on Orthodox theology and biblical criticism. Frank wrote about the Word that created the world and the incarnate Word. In the book Collapse of the Idols (192

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Freller, Thomas. "IN SEARCH OF A MEDITERRANEAN BASE: THE ORDER OF ST. JOHN AND RUSSIA'S GREAT POWER PLANS DURING THE RULE OF TSAR PETER THE GREAT AND TSARINA CATHERINE II." Journal of Early Modern History 8, no. 1 (2004): 3–30. http://dx.doi.org/10.1163/1570065041268933.

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AbstractRossiya yest' yevropeyskaya derzhava ("Russia is a European power") was Tsarina Catherine II's credo and program, a logical continuation of the policy of Tsar Peter the Great. Malta and the Order of St. John played an important role in Catherine's plan: the island of the knights was to serve as a bridgehead for a permanent Russian presence in the Mediterranean. Already in 1698 Tsar Peter had sent delegations and diplomats to Hospitaller Malta to negotiate a Russo-Maltese alliance against the Ottomans. In the 1760s a Russian chargé d'affaires was installed in Malta and the famous fleet

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Savitskij, S. G. "The Perception of War as “The Will of God”: The Meanings of the Biblical Quotations in “The Story of the Capture of Kazan'” (Troitskaya)." Pushkin Leningrad State University Journal 3 (2024): 294–308. https://doi.org/10.35231/18186653_2024_3_294.

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Introduction. The monument of Russian literature “The Story of the Capture of Kazan'” (Troitskaya) is interesting, first of all, not as a historical source, but as a text reflecting the ideological constants of the people of the XVI century, the time of strengthening Russian state and expanding the territory because of successful conquests of tsar John the Terrible. The article analyzes the biblical quotations in the Story, the author of which had belonged to the monastic-ascetic tradition of orthodox Christianity. Content. It is shown that the text of the Story contains thirteen direct biblic

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Вербовский, А. В., and Л. Г. Шепко. "SOCIAL FUNCTIONS OF PORTRAIT IMAGES DEPICTING FRENCH KINGS DURING THE HUNDRED YEARS WAR." Человеческий капитал 2, no. 11(179) (2023): 18–27. http://dx.doi.org/10.25629/hc.2023.11.31.

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В статье рассматриваются социальные функции монаршего портрета во Франции XIV–XV вв. В рамках зрелищности средневековой культуры произведения пластических искусств приобретают самостоятельное значение. В качестве объекта исследования использованы портретные изображения королей династии Валуа: Филиппа VI Валуа, Иоанна II Доброго, Карла V Мудрого, Карла VI Безумного, Карла VII Победителя, созданные придворными мастерами в различных видах пластики: живописи, скульптуре, книжной миниатюре, витраже. Главные достижения в портретном жанре XIV в. были сделаны в скульптуре. Изображения монархов имеют в

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Spufford, Margaret. "The Miscellaneous Works of John Bunyan IX,: A treatise of the fear of God, the greatness of the soul, a holy life. Edited by Richard L. Greaves. (Oxford English Texts.) Pp. xlv + 365 + 1 plate. Oxford: Clarendon Press, 1981. £35." Journal of Ecclesiastical History 37, no. 1 (1986): 177–78. http://dx.doi.org/10.1017/s0022046900032528.

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Superson, Jarosław. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (2009): 165. http://dx.doi.org/10.21906/rbl.298.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Euchar

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Dalton, C. David. "A Holy Baptism of Fire and Blood: The Bible and the American Civil War by James P. Byrd, and: Millenarian Dreams and Racial Nightmares: The American Civil War as an Apocalyptic Conflict by John H. Matsui." Journal of Southern History 89, no. 2 (2023): 363–65. http://dx.doi.org/10.1353/soh.2023.0080.

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Nazarska, Georgeta. "Socio-Religious Visionaries in Bulgaria (1920–1950s): the Christo Oustabachieff Case." Balkanistic Forum 30, no. 3 (2021): 195–218. http://dx.doi.org/10.37708/bf.swu.v30i3.10.

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The article is a case study of the life, work and ideas of the Bulgarian political and religious figure Christo Oustabachieff (1871–1953). Beginning his career as a financial official, political activist and founder of one of the first xenophobic organizations, after the First World War he devoted himself entirely to religious activities: he founded the “Good Samaritan” Religious Society (1921), became leader and ideologist of the Orthodox Holy Society for Spiritual Renewal of the Bulgarian people (1924), of the "Greater (Peaceful) Bulgaria" Union (Political Party) (1926–1944), of the "St. Joh

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Schriber, Mary Suzanne. "Women's Place in Travel Texts." Prospects 20 (October 1995): 161–79. http://dx.doi.org/10.1017/s0361233300006049.

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In the 19th Century, white American women of the middle and upper classes began to travel abroad in significant numbers for the first time in history. Prior to the 19th Century, and with the exception of such women as Abigail Adams and Martha Bayard, who accompanied their parents or husbands on diplomatic missions, American women as a rule traveled only about the countryside or to frontier settlements. Beginning in the 1820s, however, and escalating after the Civil War, the prototypes of Henry James's Isabel Archer and Edith Wharton's Undine Spragg set out by the hundreds to see the world, fro

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Halliday, Fred. "John H. Waller, Beyond the Khyber Pass, the Road to British Disaster in the First Afghan War (Austin: University of Texas Press in association with Random House, 1993). Pp. 362. - Paul Overby, Holy Blood, an Inside View of the Afghan War (Westport, Conn.: Praeger, 1993). Pp. 240." International Journal of Middle East Studies 27, no. 3 (1995): 386–87. http://dx.doi.org/10.1017/s0020743800062371.

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Mart, Michelle. "The “Christianization” of Israel and Jews in 1950s America." Religion and American Culture: A Journal of Interpretation 14, no. 1 (2004): 109–46. http://dx.doi.org/10.1525/rac.2004.14.1.109.

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AbstractIn the 1950s, the United States experienced a domestic religious revival that offered postwar Americans a framework to interpret the world and its unsettling international political problems. Moreover, the religious message of the cold war that saw the God-fearing West against atheistic communists encouraged an unprecedented ecumenism in American history. Jews, formerly objects of indifference if not disdain and hatred in the United States, were swept up in the ecumenical tide of “Judeo-Christian” values and identity and, essentially, “Christianized” in popular and political culture. N

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Phuyal, Komal Prasad. "Memory in T. S. Eliot’s The Waste Land." Khwopa Journal 5, no. 2 (2023): 14–26. http://dx.doi.org/10.3126/kjour.v5i2.60405.

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The greatest of the issues in modernism emanates from memory in human beings. It is the first condition for people to realize what they have lost in their life, resulting from World War I. Often known as the manifesto of modernism in the West, T. S. Eliot’s 1922 poem The Wasteland deals with the intellectual, social, political, and quotidian issues of the people, basically resulting from memory. The people begin to value the glory of the past as the epitome in contemporary times, meaning that they have been driven out of paradise now. In other words, memory became a tool to rewrite a new Bible

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Superson, Jarosław A. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (2009): 165. http://dx.doi.org/10.21906/rbl.205.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Euchar

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Cezary, Wąs. "Cultural content of outstanding works of sacred architecture in Silesia in the years 1945-2015." "Śląski Kwartalnik Historyczny Sobótka" 72 (August 21, 2017): 129–50. https://doi.org/10.5281/zenodo.7013332.

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<strong>Cultural content of outstanding works of sacred architecture in Silesia in the years 1945-2015</strong> The history of sacral buildings in Lower and Upper Silesia in the period after the end of World War II begins with the reconstruction of the Gothic cathedral in Wroclaw, destroyed during the siege of Wrocław by the Red Army in spring 1945. The renovation of the cathedral in 1946-1949, took place during conditions of the Communist Party's struggle to gain full political power and striving to weaken the role of the Church. In 1951, state authorities interfered in the structure

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Budi, Syah. "Akar Historis dan Perkembangan Islam di Inggris." TASAMUH: Jurnal Studi Islam 10, no. 2 (2018): 325–54. http://dx.doi.org/10.47945/tasamuh.v10i2.76.

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This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words 'laa ilaaha illallah' belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King

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Budi, Syah. "AKAR HISTORIS DAN PERKEMBANGAN ISLAM DI INGGRIS." Tasamuh: Jurnal Studi Islam 10, no. 2 (2018): 325–54. http://dx.doi.org/10.32489/tasamuh.40.

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This paper will reveal the historical roots and Islamic development in British. The discussion covers various areas of study pertaining to historical situations. The study tends to focus on the search for the historical roots of Islam in the 7th to 15th and 16th-17th centuries, and also the development of Islamic institutions in British contemporer.The historical roots of Islam in Britain have existed since the discovery of several coins with the words 'laa ilaaha illallah' belonging to the King of Central England, Offa of Mercia, who died in 796. The history records that this Anglo Saxon King

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Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939." Archiwa, Biblioteki i Muzea Kościelne 93 (April 23, 2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.

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At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz i

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الأردن, مكتب المعهد في. "عروض مختصرة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 8, № 29 (2002): 158–47. http://dx.doi.org/10.35632/citj.v8i29.2847.

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  الجماعات الوظيفية اليهودية: نموذج تفسيري جديد. عبد الوهاب المسيري. القاهرة: دار الشروق، 2002م، ص551.  الفلسفة المادية وتفكيك الإنسان. عبد الوهاب المسيري. دمشق: دار الفكر، 2002م، 240 ص.  اليهودية بين حضانة الشرق الثقافية وحضانة الغرب السياسية. عفيف فراج، بيروت: دار الآداب، 2002م، 232 ص  ديني مدارس مين تعليم: كيفيت، مسائل، امكانات. سليم منصور خالد. إسلام أباد، باكستان: المعهد العالمي للفكر الإسلامي ومركز دراسات السياسة، 2002م، 471 ص.  Hyperterrorisme: La Nouvelle Guerre. Francois Heisbourg. Paris : Odile Jacob. 2001, 270 pages.

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Глёкнер, А. "“Died Gently and Blessed in God”— Johann Sebastian Bach’s End." Научный вестник Московской консерватории, no. 1(44) (March 23, 2021): 118–37. http://dx.doi.org/10.26176/mosconsv.2021.44.1.006.

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Возможно, памятуя о бесчисленных неудачах в процессе выбора преемника кантору школы Св. Фомы Иоганну Кунау, умершему в 1722 году, и о почти годичном междуцарствии, которое последовало за этим, городской совет Лейпцига в июне 1749 года предпринял поспешные меры на случай внезапной смерти Иоганна Себастьян Баха. Сомнительно, существовала ли в принципе острая необходимость в таких действиях на тот момент. Позорное назначение Готлоба Харрера преемником не сломило дух действующего кантора, а побудило его продолжить работу. Бах снова развил разнообразную музыкальную деятельность: завершил партитуру

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Szaniszló, Inocent-Mária V. "Hasn't the time finally come for the establishment of a World Government?" Qeios, May 8, 2023. http://dx.doi.org/10.32388/vy6uz3.

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On Holy Thursday, April 11, 1963, Pope John XXIII signed it live on the world's television stations. his last and long-awaited encyclical _Pacem in Terris_. Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically re

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Szaniszló, Inocent-Mária V. "Hasn't the time finally come for the establishment of a World Government?" Qeios, May 11, 2023. http://dx.doi.org/10.32388/vy6uz3.2.

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On Holy Thursday, April 11, 1963, Pope John XXIII signed it live on the world's television stations. his last and long-awaited encyclical _Pacem in Terris_. Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically re

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Szaniszló, Inocent-Mária V. "Hasn't the time finally come for the establishment of a World Government?" Qeios, May 12, 2023. http://dx.doi.org/10.32388/vy6uz3.3.

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On Holy Thursday, April 11, 1963, Pope John XXIII signed live on the world's television stations his last and long- awaited encyclical _Pacem in Terris_. Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically react

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