Relevant bibliographies by topics / Magdalena (Church)

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  2. Dissertations / Theses
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Academic literature on the topic 'Magdalena (Church)'

Author: Grafiati
Published: 28 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Magdalena (Church)"

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Kucharska, Gabriela. "Wolność polityczna niepodległej Ukrainy w kontekście starań Polaków mieszkających we Lwowie o odzyskanie kościoła św. Marii Magdaleny." Civitas Hominibus. Rocznik Filozoficzno-Społeczny 16, no. 1 (2022): 49–64. http://dx.doi.org/10.25312/2391-5145.16/2021_04gk.

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The political freedom of independent Ukraine in the context of the efforts of Poles living in Lviv to regain the church of St. Mary Magdalene This article is a case study of St. Mary Magdalene’s Church in Lviv and the efforts of parishioners to regain the church for the parish and the faithful in the context of the reality of the multinational border city. Based on data obtained during interviews with various figures (Consul General of the Republic of Poland in Lviv, the Metropolitan Curia in Lviv, the parish priest of St. Maria Magdalena, the Head of the Department of Culture of the City of Lviv, the Head of the Historical Environment Protection Department of the City of Lviv, the directors of the Lviv Organ and Chamber Music Hall in Lviv, director of the Polish School of St. Mary Magdalene in Lviv and a parishioner from the parish of St. Mary Magdalene), as well as information on Ukrainian legal acts and articles in the Ukrainian and Polish press, consecutive stages of the dispute over the recovery of the church are described. The article also considers the politicization of the dispute and discusses the activities of politicians and other actors who have been involved. Furthermore, an attempt was made to answer the question whether thirty years of Ukraine's independence resulted in either the expansion or restriction of the actual political freedom of this country, with a particular emphasis on the question of whether the country has become free from post-Soviet influence and whether it is free to such an extent that it can enforce its own law. Keywords: historical policy, Polish-Ukrainian relations, Lviv, Ukraine, St. Mary Magdalene’s Catholic Church in Lviv
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Simon, John C., and M. Ramli. "Hermeneutik Pedagogis Maria Magdalena." Khazanah Theologia 2, no. 2 (2020): 81–93. http://dx.doi.org/10.15575/kt.v2i2.8984.

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Early Christian tradition placed Mary Magdalene as a sacred woman, who because of her divine God made her worthy of being a witness to the resurrection. Mary became an epitome for many who were awake in faith searching for Him on Easter morning. He is also a model of the church in its pilgrimage seeking God. Using a hermeneutics perspective, dealing with the Bible, Paul Ricoeur clearly distinguishes between reading and interpreting activities, "exegesis" and "hermeneutics". "Interpretation" not only means "exegesis", but "exegesis" as well as "hermeneutics". Productive hermeneutics bear a thesis, that is, the position of faith which contains free ethical choices. It is in this light that Mary Magdalene and her life will be seen in a hermeneutical perspective in order to arrive at an emancipatory ethical calling. In a pedagogical perspective, Maria's life values are: sensitivity- compassion, missionary vocation to be an agent of change, and wise creativity.
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Rodríguez Oliva, Mª del Carmen. "La iglesia de santa María Magdalena de Sevilla: organología e iconografía musical." Laboratorio de Arte, no. 33 (2021): 225–48. http://dx.doi.org/10.12795/la.2021.i33.12.

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El tema de este estudio es el análisis de la iconografía y la organología de la parroquia de Santa María Magdalena de Sevilla. Nos acercaremos a los instrumentos musicales que aparecen y accederemos a conocer la estructura, construcción, perfeccionamiento o formas de “hacer música” en dicha iglesia. En nuestra opinión, un instrumento musical funciona como un atributo para identificar la obra de arte y su iconografía. Estas representaciones suelen proporcionar gran exactitud de la instrumentación garantizando las prácticas interpretativas, aunque a veces prevalece el valor estético sobre la autenticidad instrumental y sonora. Se propone una reflexión no solo sobre pinturas o esculturas, sino también sobre los diferentes espacios donde se intuye una actividad musical singular de la parroquia.
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Vande Keere, Nikolaas, Bie Plevoets, and Samuel Goyvaerts. "‘Wherever a few should gather’." Actas de Arquitectura Religiosa Contemporánea 7 (October 1, 2020): 36–51. http://dx.doi.org/10.17979/aarc.2020.7.0.6289.

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Due to a process of secularization many parish communities need to redefine their church use, reducing the liturgical space and bringing in other functions. In this contribution, we elaborate on the process of adapting existing churches to this reality. We argue that the spatial concepts developed by the Liturgical Movement in the context of Vatican II can become sources of inspiration. First, we define the relevant characteristics of the reform, instigated by figures like theologian Romano Guardini and architect Rudolf Schwarz. Second, we show how these characteristics can be applied in the case study of the Magdalena church in Bruges (Belgium). Rather than restoring the 19th century Gothic Revival church, we tried to translate its typology and layered quality into a contemporary space for liturgy and community, while at the same time opening up the church to its environment.
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Montealegre Sánchez, Humberto. "Conquista y creación del espacio urbano en la Provincia de Neiva, Timaná y Saldana." HiSTOReLo. Revista de Historia Regional y Local 5, no. 9 (2013): 146–205. http://dx.doi.org/10.15446/historelo.v5n9.36928.

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El autor trabaja aspectos fundacionales alrededor de la creación y expansión de los espacios urbanos y de poblamiento de las ciudades, villas, parroquias y viceparroquias del Alto Magdalena desde el siglo XVI; así como los desarrollos político-administrativos y sus reordenamientos territoriales, en el marco de las leyes de indias y la presencia de la Iglesia, ésta de gran incidencia en los asentamientos urbanos de las provincias del Nuevo Reino de Granada.Este texto se fundamenta en el enfoque historiográfico y metodológico de la historia regional y local, dirigida al estudio de los fenómenos y procesos urbanos, poblacionales y político-administrativos. Problemas que, en los últimos años, los historiadores han comenzado a indagar en los contextos provinciales y parroquiales. El autor recurre a los archivos internacionales, nacionales, departamentales y de las Academias de Historia, así como a las fuentes documentales impresas, gráficas e historiográficas. Palabras clave: conquista, urbano, iglesia, cabildo, Alto MagdalenaConquest and Creation of Urban in the Province of Neiva, Timana y SaldanaAbstract The author examines the foundational aspects around the creation and expansion of urban and settlement of the cities, towns, parishes and vice-parishes Alto Magdalena since the 16th century, and political-administrative developments and territorial rearrangements, under Indian laws and the presence of the Church, thi high incidence in urban settlements in the provinces of the Nuevo Reino de Granada (New Kingdom of Granada).This paper is based on the historiographical and methodological approach ofregionaland localhistory, aiming to the studyof urban, demographic, political and administrative processes and phenomena. Problems, tha historianshave begun toresearch on th provincial and parish contexts inthe las years. The authordraws oninternational, national, and provincial archivesan documentation from Academias de Historia (Academies of History), as well as on printed documentary sources, graphi andhistoriographical.Keywords: conquest, urban, church, Cabildo, Alto Magdalena
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Alberdi, E., M. Galindo, A. L. León-Rodríguez, and J. León. "Acoustic behaviour of polychoirs in the Baroque church of Santa María Magdalena, Seville." Applied Acoustics 175 (April 2021): 107814. http://dx.doi.org/10.1016/j.apacoust.2020.107814.

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Fischbacher, Thomas. "Ein Werk zweier Künstler? Paul Egell, Johann Peter Benckert und der Kruzifixus mit Maria Magdalena in der Propsteikirche St. Peter und Paul zu Potsdam." Zeitschrift für Kunstgeschichte 81, no. 2 (2018): 268–81. http://dx.doi.org/10.1515/zkg-2018-0019.

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Abstract The author suggests an attribution for two largely unknown Baroque sculptures inside the Church of St. Peter and Paul at Potsdam. The crucifixus, which has so far not been attributed to an artist, is shown to exhibit parallels to a 1716 work by Paul Egell. It remains unclear, however, whether the Potsdam crucifixus was also created by Egell himself or by Johann Peter Benckert, who congenially completed it in 1763 with a statue of the kneeling Maria Magdalena. The appealing depiction of the saint as an elegant sinner and penitent offers believers various possibilities for identification.
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Kornacki, Krzysztof. "Protest kobiet. Wizerunek katolicyzmu w wytwórczości współczesnych polskich reżyserek." Images. The International Journal of European Film, Performing Arts and Audiovisual Communication 30, no. 39 (2021): 157–82. http://dx.doi.org/10.14746/i.2021.39.08.

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In the second decade of the 20th century (especially in the years 2016-2020), a significant number of films by Polish female directors were released in which Catholicism and the Catholic Church were attacked. They were: W imię… [In the Name of…], Body/ciało [Body], Twarz (Mug) and Córka boga [The Other Lamb] – all directed by Małgorzata Szumowska; Dzikie róże [Wild Roses] by Anna Jadowska, Pokot [Spoor] by Agnieszka Holland and Kasia Adamik, Wieża. Jasny dzień [Tower. A Bright Day] by Jagoda Szelc, Powrót, [Back Home] by Magdalena Łazarkiewicz, Maryjki [Marygoround] by Daria Woszek, as well as a documentary Komunia [Communion] by Anna Zamecka. The polemic related to the above-mentioned movies commented on the religiosity of Catholics and the quality of the institutional church (priests, hierarchies, methods of ministering and teaching), religious control and repression of corporeality and sexuality (including female sexuality), and Catholicism as the foundation of the patriarchal system. These films also feature elements of the "positive program", a proposal for a new cultural paradigm (new spirituality), organized around Nature, with the suggestion of matriarchy. From the point of view of social communication, the content and poetics of above-mentioned the films were similar, according to the author, to the content of the protests of the Ogólnopolski Strajk Kobiet (Polish Women's Strike), which demonstrated in 2016 and 2020 against the tightening of abortion laws.
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Herráez, José, Pablo Navarro, José Luis Denia, María Teresa Martín, and Jaime Rodríguez. "Modeling the thickness of vaults in the church of santa maria de magdalena (Valencia, Spain) with laser scanning techniques." Journal of Cultural Heritage 15, no. 6 (2014): 679–86. http://dx.doi.org/10.1016/j.culher.2013.11.015.

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Czyż, Anna Sylwia. "Pomiędzy tradycją zakonu a tradycją rodu – treści ideowe fasady kościoła Benedyktynek pw. św. Katarzyny w Wilnie." Artifex Novus, no. 3 (October 1, 2019): 58–75. http://dx.doi.org/10.21697/an.7063.

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ABSTRAKT Sprowadzone do Wilna między 1616 a 1618 r. benedyktynki utworzyły niewielką i skromnie uposażoną wspólnotę. Ich sytuacja zmieniła się w 1692 r., kiedy to dzięki bogatym zapisom Feliksa Jana Paca mogły wystawić murowany kościół konsekrowany w 1703 r. Hojność podkomorzego litewskiego nie była przypadkowa, bowiem do wileńskich benedyktynek wstąpiły jego córki Sybilla i Anna, jedyne potomstwo jakie po sobiepozostawił. Z nich szczególne znaczenie dla dziejów klasztoru miała Sybilla (Magdalena) Pacówna, która w 1704 r. została wybrana ksienią. Nie tylko odnowiła ona życie wspólnoty, ale stała się również jedną z najważniejszych postaci ówczesnego Wilna. Po pożarze w 1737 r. Sybilla Pacówna energicznie przystąpiła do odbudowy klasztoru i kościoła, którą kończyła już jej następczyni Joanna Rejtanówna. Wzniesioną wówczas według projektu Jana Krzysztofa Glaubitza fasadę ozdobiono stiukowo-metalową dekoracją o indywidualnie zaplanowanym programie ideowym odwołującym się i do tradycji zakonnej i rodowej – pacowskiej. W fasadzie wyeksponowano ideały związane z życiem benedyktyńskim sytuując je wśród aluzji o konieczności walki na płaszczyźnie ducha i ciała, włączając w militarną symbolikę także konieczność walki z wrogami Kościoła i ojczyzny oraz charakterystyczną dla duchowości benedyktyńskiej pobożność związaną z krzyżem w typie karawaka oraz zOpatrznością Bożą. Jednocześnie przypominano o bogactwie powołań w klasztorze benedyktynek wileńskich przyrównując mniszki do lilii. Porównanie to dzięki obecności w fasadzie herbu Gozdawa (podwójna lilia) oraz powszechnego w XVII i XVIII w. zwyczaju określania Paców „Liliatami” można było odnosić także do ich rodu, w tym do zasłużonej dla klasztoru ksieni Sybilli. Tak mocne wyeksponowanie fundatorów było nie tylko chęciąupamiętnia darczyńców, ale wraz z całym architektonicznym i plastycznym wystrojem świątyni wiązało się z koniecznością stworzenia przeciwwagi dla nowego i prężnie rozwijającego się pod patronatem elity litewskiej klasztoru Wwizytek w Wilnie. Przy tym charakter dekoracji fasady kościoła pw. św. Katarzyny wpisuje się w inne fundacje Paców: kościół pw. św. Teresy i kościół pw. śś. Piotra i Pawła będąc ostatnią ważną inicjatywą artystyczną rodu w stolicy Wielkiego Księstwa Litewskiego. SUMMARY The Benedictines, who had been brought to Vilnius between 1616 and 1618, formed a small and modest community. Thanks to the generous legacy of Feliks Jan Pac, in 1692 their situation changed as they could erect a brick church, which was then consecrated in 1703. The generosity of the Lithuanian chamberlain was not a coincidence; his two daughters, Sybilla and Anna, the only offspring he left, had joined the Benedictine Sisters in Vilnius. Sybilla (Magdalena) Pac, who became an abbess in 1704, was particularly important for the history of the monastery. Not only did she renew the community life, but she also became one of the most important personalities of the then Vilnius. After the fire in 1737 Sybilla Pac vigorously started rebuilding the monastery and the church, which was completed by her successor, Joanna Rejtan. The facade which was then erected after Johann Christoph Glaubitz’s design was adorned with stucco and metal decorations with a perfectly devised ideological programme which referred to the tradition of the order and to the one of the Pac family. The facade presented ideals connected with the Benedictine life, which placed them among the hints of having to fight at the level of spirit and body, incorporating among the military symbols also the need to fight the enemies of the Church and the state, and the typical for the Benedictine spirituality piety connected with the Caravaca cross and the Divine Providence. At the same time, it reminded of the Benedictine vocations comparing nuns to lilies. This comparison, due to the presence of the Gozdawa coat-of-arms (double lilie) and the common nickname of the Pac family in the 17th and 18th cc. “the Liliats”, could also apply to their lineage, including the abbess Sybilla and her services to the monastery. Exposing founders in such an emphatic way was not only the will to immortalise them, but was also, together with the entire architectural and artistic decor of the church, connected with the need to counterbalance the new and dynamicallydeveloping Visitation Monastery in Vilnius. At the same time, the nature of the facade decoration of the Church of St. Catherine is in line with other foundations of the Pac family: St Theresa’s Church and the St Peter and St Paul Church, and was the last significant artistic initiative of the family in thecapital of the Grand Duchy of Lithuania
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Dissertations / Theses on the topic "Magdalena (Church)"

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Fortea, Manuel 1950 (Fortea Luna Manuel 1950-). "La Iglesia de la Magdalena de Olivenza-modelo del gótico portugués." Phd thesis, Instituições portuguesas -- UC-Universidade de Coimbra -- -Faculdade de Letras, 2001. http://dited.bn.pt:80/29565.

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Göransson, Per. "Non-Religious Young Individuals’ Place Attachment to Religious Space : A Case Study of Maria Magdalena Church." Thesis, Stockholms universitet, Kulturgeografiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-156889.

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Sweden has a long history of Lutheran Christian influences, manifested spatially by the presence of churches in the build environment. In contrast, Sweden is also described as one of the world’s most secular countries. These secular individual’s experience of these churches is not well explored in geography of religion. Therefore, this study’s aim is to investigate what shapes non-religious individuals’ place attachment to religious spaces. To reveal this, the study is based on transcriptions from a Transect Walk with 12 non-religious individuals at Maria Magdalena church in Södermalm, Stockholm. These narratives are viewed through a place attachment framework together with theories of religion, sacred space and secularization, to answer the research question: What affects non-religious young individuals’ place attachment towards a sacred place? The attachment was formed by the subjective mosaic of combinations, which revealed that churches in general are instrumental venues to obtain the goal of participating in temporary ceremonies. In turn, it was affected by the subjects’ memories, connection to cultural Christianity, lack of religious attachment and the church as a unique place. This contributes to the field by revealing what affects place attachment of non-religious individuals to sacred spaces in a Swedish context.
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Owen, Rachel. "Mary of Magdala the evolution of an image /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04172007-205028/.

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Thesis (M.A.)--Georgia State University, 2007.
Title from file title page. Louis A Ruprecht, Jr., committee chair; Kathryn McClymond, Timothy Renick, committee members. Electronic text (115 p. : ill., maps) : digital, PDF file. Description based on contents viewed Dec. 5, 2007. Includes bibliographical references (p. 112-115).
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Morrow, Bethany. "Eve, the Virgin, and the Magdalene women and redemption in the early church /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1416.

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Lott, Stefanie B. "Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.

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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
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Villamar, Luisa. "A program of consciousness-raising of women in the Philadelphia Church in Ecuador based on the doctrine of the universal priesthood of the believers." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Baxter, Valerie J. "Magdalen Home, Mount St. Canice : the early years." Thesis, 1993. https://eprints.utas.edu.au/18871/1/whole_BaxterValerieJ1994_thesis.pdf.

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Prostitution was rife in nineteenth century Tasmania, and a variety of philanthropic efforts attempted to assist underprivileged girls who were involved or likely to become involved in the trade. Magdalen Home became the largest and most enduring of these endeavours. This thesis studies the early years of the Magdalen Home. Chapter 1 describes the life of Father William John Dunne, whose bequest provided the capital for the founding of the Home. Chapter 2 examines the will of Father Dunne, attempting to illustrate how, with careful execution, it provided funds for the institutiion to commence in 1893, with a substantial land holding and edifice. Chapter 3 looks at the role played by the Good Shepherd Order and the Catholic press in establishing the institution. Chapter 4 deals with the establishment of the commercial laundry and farm, which were to become mainstays of the Home. It also describes the building extensions up to 1900. Chapter 5, analyses the lives of inmates who were Wards of State, and describes the collusive relationship that developed between the Magdalen Home and the Neglected Children's Department in the early twentieth century. Finally, Chapter 6 describes the contribution of the religious and their auxilliaries to the prosperity of the institution, and concludes with the building of the Memorial Church in 1910.
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Mendiola, Kelly Willis. "The hand of a woman four holiness-pentecostal evangelists and American culture, 1840-1930 /." Thesis, 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3115502.

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Greene, Kellie. "IM/material traces from within Ireland's culture of containment." Thesis, 2012. http://handle.uws.edu.au:8081/1959.7/520404.

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Poised at the intersection between photographic image, creative word and theory, this thesis attempts to grapple with the complex biopolitical issues and technologies which gave rise to and maintained what has become known as ‘Ireland’s architecture of containment’ (Smith: 2007), a phenomena that gained momentum in the second half of the nineteenth century and endured throughout the entirety of the twentieth century. The architecture of containment was, as I will demonstrate, peculiar to the seemingly incessant political turmoil of a newly emerging Irish nation state; the product of a highly fraught project of hegemonic identity politics which saw an unprecedented number of Irish citizens in the so called ‘Freestate’ placed in a vast network of State-funded and religious-run institutions. As a photographer, researcher, writer, and former resident of Irish institutional care I have turned to writings from a range of disciplinary backgrounds and theoretical perspectives, including autoethnography, visual autoethnography, autobiography, anthropology, journalism, feminist philosophy, visual cultural studies and post colonial studies to name but a few. Weaving back and forth between texts and disciplines, between theory and practice, and through the crisscrossing of Ireland to locate and photograph traces of the once indomitable system that institutionalised its most vulnerable citizens, the unpredetermined and unpredictable structure of this thesis gradually emerged. Incorporated throughout the thesis text are photographic images from abandoned sites, dilapidated buildings and the im/material traces left behind by those who once lived in these institutions. ACCESS TO THESIS RESTRICTED
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Dyer, Jennifer. "The role of Archaeology in the Jesus industry." Diss., 2015. http://hdl.handle.net/10500/21003.

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The question leading to this study is whether the facts and theories pertaining to the Bible and Jesus Story as presented by The Authors (H Schonfield, D Joyce, B Thiering, M Baigent, R Leigh, H Lincoln; M Starbird, and D Brown) could be verified by the Archaeology evidence. I have adopted a multidiscipline and holistic approach considering information gathered from all media sources to ascertain what theories, if any could replace the traditional Jesus Story of the New Testament. I considered whether the alternative theories or traditional theories were believable due to the evidence presented by Biblical Archaeology or by the techniques used by The Authors in presenting their facts. By using Thouless’ system of Straight and Crooked thinking I was able to ascertain that the theories used in the novels written by The Authors may have been persuasive, but lacked substance.
Biblical and Ancient Studies
M. Th. (Biblical Archaeology)
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Books on the topic "Magdalena (Church)"

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Fonseca, Abel Gonzalez. La Magdalena Atlitic: Un pueblo de fe, arte y cultura. Mayordomia de Magdalena Atlitic, 2005.

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A, Álvarez Rodríguez Gloria, ed. La capilla de Cristóbal de Oñate: Santa María Magdalena en Tacámbaro. Santa María Magdalena, 2006.

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Südtirol, Katholische Frauenbewegung. Maria Magdalena: Auf den Spuren einer besonderen Frau in Südtirol. Athesia Verlag, 2021.

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Spies, Karl, Gunter Mahlerwein, and Erwin Eckert. Die Kirchenruine Maria Magdalena in Hangen-Wahlheim: Eine Initiative. Verlag der Rheinhessischen Druckwerkstätte, 2003.

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Germany) Chronik der Magdalena Kremerin im interdisziplinären Dialog (Conference) (2013 Kirchheim unter Teck. Die Chronik der Magdalena Kremerin im interdisziplinären Dialog. Jan Thorbecke Verlag, 2016.

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Körner, Günther. 750 Jahre Kapitel- und Stadtpfarrkirche St. Maria Magdalena: Beiträge zur kirchlichen Geschichte der Stadt Völkermarkt. Im Auftrag der Stadtpfarre Völkermarkt, 1998.

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1891-1942, Stein Edith Saint, Keller Kurt, and Kloster St. Magdalena (Speyer, Germany), eds. Edith Stein zum Gedenken. Das Kloster, 1987.

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Muñoz, Miguel Luis López. Las cofradías de la parroquia de Santa María Magdalena de Granada en los siglos XVII y XVIII. Universidad de Granada, 1992.

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Simón, Ainhoa Simón. La Tercera orden regular de San Francisco en el Bierzo: San Fructuoso de Labaniego y Santa María Magdalena de Cerezal. A. Simón Simón, 1996.

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Jacobus. Sermones de sanctis: Volumen diffusum : De sancto Georgio, De inventione sancte Crucis, De sancta Maria Magdalena, De sancta Margarita. SISMEL · Edizioni del Galluzzo, 2021.

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Book chapters on the topic "Magdalena (Church)"

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Temperley, Nicholas. "The Hymn Books of the Foundling and Magdalen Hospital Chapels." In Studies in English Church Music, 1550-1900. Routledge, 2023. http://dx.doi.org/10.4324/9781003417729-10.

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Gajewski, Alexandra. "The Abbey Church at Vézelay and the Cult of Mary Magdalene: “invitation to a journey of discovery”." In Architecture, Liturgy and Identity. Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sga-eb.1.100143.

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"Church of St Maria Magdalena." In Sacred Buildings. Birkhäuser, 2008. http://dx.doi.org/10.1007/978-3-7643-8276-6_52.

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Tirado-Hernández, A., J. Becerra, R. Ortiz, et al. "In situ study by XRF and LDV of mural paintings in Magdalena church (Seville, Spain)." In Science and Digital Technology for Cultural Heritage. CRC Press, 2019. http://dx.doi.org/10.1201/9780429345470-65.

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Perzanowska, Agnieszka. "Peregrynacje kielicha mszalnego do katedry krakowskiej." In Studia z dziejów katedry na Wawelu. Ksiegarnia Akademicka Publishing, 2023. http://dx.doi.org/10.12797/9788381389211.07.

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Three noble coats of arms are displayed on the fields of the hexafoil base of a silver,gilded late-Gothic chalice from the Cracow Cathedral: Trąby, engraved along with theplant decoration of the base, and on two added small shields – Abdank and Sulima with the initials “P N S D.” In 1959, Adam Bochnak referred to it as a “chalice with theAbdank coat of arms of Bishop Jan Konarski” from the first quarter of the 15th century.However, this origin is contradicted by the fact that the original coat of arms placedon the chalice base was Trąby with the initials “A I,” attributed by Magdalena Adamskaand Krzysztof Czyżewski to Anna Jordan. However, the initials visible next to Trumpetcoat of arms were actually those of Achacy Jordan, the owner of the town of Bobowa.In 1529, at his request, Bishop Piotr Tomicki established a collegiate church witha chapter in Bobowa, for which Jordan funded rich paraments: 12 chasubles, a bell,and silver items – a monstrance and chalices (a golden one and several silver ones).In the 1560s, Achacy’s son, Mikołaj, converted the church in Bobowa into a Protestanttemple. In 1581, Bobowa was devastated by a fire, and the visitation of the church in1608 merely mentioned the loss of the rich paraments. The fate of the chalice remainedunknown for about 100 years until 1663, as were the owners of the coats of arms fromboth added shields. Only in 1663 the cathedral vicar, Grzegorz Czerwinko, placedan inscription on the inner side of the base, stating that the chalice was made for thealtar of St. Catherine in the Cracow Cathedral, as confirmed by the visitation of 1670.Later inventories of the cathedral treasury and visitations do not mention this chalice,however, they provided summary data on the number of liturgical vessels without anydistinguishing characteristics. A 1940 catalog of artworks considered German andintended to be sent to Germany includes a photograph of the chalice with a brief description,without mentioning the coats of arms on it. From 1949 to 1981, the chalicewas kept in the National Museum in Warsaw. The facts of the chalice’s looting and itsreturn were recorded in Wawel Cathedral Chronicle by Fr. Kazimierz Figlewicz.
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Ehrman, Bart D. "The Apostle Paul: Polling Our Sources." In Peter, Paul, And Mary Magdalene. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195300130.003.0007.

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Abstract Has there ever been a Christian figure as controversial as the apostle Paul? It was a new understanding of Paul’s letters that led Martin Luther to split from the Catholic Church, leading to the Protestant Reformation and a division within Christendom that continues down to our own day. Churches of all description continue to wrangle over Paul’s teachings: some insist that his writings oppose women in the ordained ministry, while others argue just the opposite; some claim that his letters denounce same-sex relations, and others assert the contrary; some argue that his letters support Western forms of capitalism, while others say it is just the opposite.
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"The Stone Rolled Away." In Divine Inspiration The Life of Jesus in World Poetry, edited by Robert Atwan, George Dardess, and Peggy Rosenthal. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195093513.003.0119.

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Abstract When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. And very early on the first day of the week, when the sun had risen, they went to the tomb. Greece, c.840. Kassia is the one woman poet whose work has survived from Byzantine Greek. Her “Mary Magdalene” is still chanted during Holy Week in the Eastern Orthodox Church. The poem's invention of metaphors in which the Creation mirrors its Creator is in the Eastern tradition of ephrem. “Mary Magdalene” is translated from the Greek by Aliki Barnstone, Willis Barnstone, and Elene Kolb.
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Ehrman, Bart D. "The Rocky Beginning." In Peter, Paul, And Mary Magdalene. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195300130.003.0003.

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Abstract Christianity is the largest religion in the world today. And among the Christian denominations, the largest is the Roman Catholic Church, with around one billion members. The official Catholic view is that Peter was the first pope, the bishop of Rome, the leader on whom all else was built. Apart from whether that’s a historically tenable position or not, I think everyone would agree that the Christian church allegedly founded on Peter—embracing not just Catholics but also Protestants and Orthodox—has been the most important religious, cultural, political, economic, and social institution in the history of Western civilization. Given the almost unimaginable reach of the church in both the public and private spheres over the centuries, one might expect that its beginning was equally spectacular.
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Ehrman, Bart D. "On this Rock i Will Build my Church." In Peter, Paul, And Mary Magdalene. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195300130.003.0005.

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Abstract Peter is historically significant, and not only because he was Jesus’ chief disciple and was among the first to realize that Jesus had been raised from the dead. To be sure, even on their own terms, these two facts would have made Peter one of the most important people in the history of the Christian religion. But his story was to continue long after the days of Jesus. For Peter played an important role, indeed several important roles, in the burgeoning Christian community that sprang up once the followers of Jesus became convinced of the resurrection.
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Kamińska, Monika. "Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road." In Kartki z dziejów igołomskiego powiśla. Wydawnictwo i Pracownia Archeologiczna PROFIL-ARCHEO, 2020. http://dx.doi.org/10.33547/igolomia2020.10.

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The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.
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Conference papers on the topic "Magdalena (Church)"

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Rodríguez Cantalapiedra, Pedro. "Rigour, methodology and use, success in heritage conservation: The tower of the St. Mary Magdalene`s church." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15610.

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The church of Santa María Magdalena of Matapozuelos (Valladolid) from the sixteenth century, made of Mudejar masonry brickwork combines late Gothic with Renaissance elements, is a Cultural Interest Asset. Its prominent tower is the object of this project. It was proposed the tower is restored to its original monumental value and condition, giving it a new life. The most significant change has been the installation of a fixed staircase extending the existing one to access the bell tower and upper levels, allowing controlled access for visitors and creating a more open and bright interior space, giving it a more functional sense, without losing the permeability of the bell tower. The research begins with the previous studies: historical, archaeological, petrological, photogrammetric and architectural, justifying the action theoretically. This led to the use of traditional methods and materials from the surrounding area in order to preserve the vernacular heritage: the tejar brickwork, the wood in the floorboards and woodwork (specifically elm wood), the vault cladding and the lime rendering of the walls, are highlighted. The problems were identified by classifying them according to their degree of complexity and a project diagnosis was made that served to take the necessary measures for their restoration. Three levels of intervention are established according to their volume of affection, three action groups are proposed according to the nature of the objective to fulfil, and three actions are qualified according to the contribution to the building to be preserved: repair, replacement or addition. This time of methodological study makes us achieve an exhaustive knowledge and a sensory closeness to the building, which makes us "feel it inside": History in architecture is important when it becomes blood. (Ignazio Gardella. Verona 1991. Conference: "My first 90 years in Architecture").
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