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Journal articles on the topic 'Martyrium'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Kozlowski, Jan M. "The Participle κολαφιζόµενοι in Martyrium Polycarpi 2.4 and 2Cor 12:1-10". Vigiliae Christianae 72, № 5 (2018): 506–12. http://dx.doi.org/10.1163/15700720-12341363.

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Abstract There is no consensus among editors and translators of Martyrium Polycarpi regarding what reading should be accepted in 2.4: κολαζόµενοι or κολαφιζόµενοι. A hitherto unnoticed intertextual reference to 2Cor 12:1-10 is proposed as an argument in favor of the reading κολαφιζόµενοι. Moreover, detecting this allusion deepens our understanding of the theology of martyrdom in Martyrium Polycarpi.

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2

Myszor, Wincenty. "Męczennicy Kościoła donatystów." Vox Patrum 38 (December 31, 2000): 449–56. http://dx.doi.org/10.31743/vp.7268.

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Die Donatisten gingen aus der Verfolgung in der Zeit Diokletians ais Kirche der Martyrer. Als sie in der Zeit des Konstantins und der Nachfolger weiter verfolgt wurden, blieben die innerkirchlichen Unionsbestregungen erfolglos. Die donatistische Theologen haben sich auf die afrikanische Tradition von Tertullian und Cyprian berufen, auch wenn es um die Taufe und die Kirchenzugehórigkeit einging. Die theologische Abwertung des Martyrium in der donatistische Kirche Snden wir in beruhmten Satz des Augustinus: „martyrem non facit poena sed causa". Augustinus hat damit auch den Prinzip der afrikanis

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3

Spehar, Olga. "Private piety or collective worship in early Christian martyria: Late antique Naissus case study." Zograf, no. 39 (2015): 1–10. http://dx.doi.org/10.2298/zog1539001s.

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Explanation of the purpose of early Christian martyria as places of collective memory is a complex of many different circumstances and meanings and must be observed in accordance. First of all, martyria are architectural monuments dedicated to the martyrs, historical evidences of the martyrial death of those who suffered for Christ - this is a simple explanation of their real meaning. Yet, their social role is even more important than their historical role - martyria continuously transferred an idea of Salvation among the people, becoming thus the places of collective memory. But what happen w

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4

Man, Vasile. "La beatificazione dei sette vescovi greco-cattolici della Romania: specificità della causa e la metodologia della positio super martyrio." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (2022): 145–58. http://dx.doi.org/10.24193/theol.cath.2022.07.

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"Beatification of the seven Greek Catholic Bishops of Romania: the specifics of the case and the methodology for Positio super martyrio. The cause of the beatification of the seven Greek Catholic bishops and the two-volume drafting of the Positio super martyrium, which demonstrated their free and voluntary acceptance of martyrdom by them, had some specific aspects that required the an appropriate methodology for organizing archival documents. (Summarium Documentorum), oral testimonies (Summarium Testium) and writing the text, so that the Congregation for the Causes of Saints can aquire a moral

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5

Çiçek, Hüseyin I. "Martyrium – Opferstatus – Gewalt." Zeitschrift für Genozidforschung 10, no. 2 (2009): 63–87. http://dx.doi.org/10.5771/1438-8332-2009-2-63.

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6

Tércio, Daniel. "Martyrium as Performance." Performance Research 15, no. 1 (2010): 90–99. http://dx.doi.org/10.1080/13528165.2010.485768.

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7

Cicek, Hüseyin I. "Sobre as ambivalências do martírio." Veritas (Porto Alegre) 66, no. 1 (2021): e40274. http://dx.doi.org/10.15448/1984-6746.2021.1.40274.

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Quando uma vida e uma morte estão totalmente incorporadas na doutrina cristã ou muçulmana, e quem deve ter a palavra final sobre uma questão tão importante? No cristianismo e no islamismo, o martírio nunca aparece como algo independente, é sempre colocado em conexão com a bravura, o amor, a coragem e a determinação – e muito mais. O mártir é uma “espécie” específica, um crente por excelência. Que critérios devem ser cumpridos para falar de um mártir no cristianismo e no islamismo? Esta é uma questão que está se tornando cada vez mais importante devido a vários processos de radicalização no mun

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8

Kozłowski, Jan M. "„…with Priscilla his wife”. Quintus in "Martyrium Polycarpi" 4, 1 as a typus of Montanus in the light of the reference to Acts of the Apostles 18, 2." Vox Patrum 55 (July 15, 2010): 375–83. http://dx.doi.org/10.31743/vp.4343.

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Martyrium Polycarpi 4, 1 opowiada o samowydaniu się w ręce pogańskich prześladowców niedoszłego męczennika Kwintusa, który na widok zwierząt załamał się i złożył pogańską ofiarę. Od dawna uczeni dostrzegali, że słowa, za pomocą których autor Martyrium Polycarpi wprowadził postać Kwintusa, stanowią prawdopodobne nawiązanie do Dziejów Apostolskich 18, 2, gdzie wprowadzona zostaje postać żyda Akwili. Niniejszy artykuł jest propozycją takiej interpretacji tego nawiązania, która z jednej strony potwierdza opinię wielu uczonych (wśród nich G. Buchmanna), że Kwintus jest w Martyrium Polycarpi 4, 1 pr

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9

Weidmann, Frederick W., and Gerd Buschmann. "Das Martyrium des Polykarp." Journal of Biblical Literature 120, no. 3 (2001): 585. http://dx.doi.org/10.2307/3267934.

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10

Witte, Bernd. "Vom Martyrium zur Selbsttötung." Daphnis 23, no. 2-3 (1994): 409–30. http://dx.doi.org/10.1163/18796583-0230203008.

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11

Марић, Стефан. "Рецепција старозаветних списа у Martyrium Polycarpi и Martyrium Lugdunensium". Српска теологија у двадесетом веку : истраживачки проблеми и резултати 2024, № 22 (2024): 93–122. https://doi.org/10.18485/pbf_srteoxx.2024.22.6.

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12

Millettt, Benignus. "Who Wrote the Martyrium … Cornelii Dovenii, Cologne, 1614?" Recusant History 17, no. 3 (1985): 358–61. http://dx.doi.org/10.1017/s0034193200001175.

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This short note is a belated answer to a request from David Rogers and Antony Allison. Some ten years ago they told me that they had discovered two copies of a hitherto-unknown passio of Bishop Conor O’Devany which had been published as a small quarto volume of twelve folios two years after his martyrdom. This is the Martyrium Rmi. D. F. Cornelii Dovenii, Dunensis et Connerensis episcopi, ex Seraphica D. Francisci Reg. Observant. familia assumpti, et R. D. Patritii Luchrani, Presbyteri, Dublinii in Hybernia, sub Arthuro Chichestriensi Prorege Anno M.D.CXII. 1. Februarii Dublinii faeliciter con

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13

Vasiliauskaitė, Aušra. "Vyskupas Teofilius Matulionis – kapelionas „martyrium“ bendruomenėje." SOTER: Journal of Religious Science 64 (2017): 21–39. http://dx.doi.org/10.7220/2335-8785.64(92).2.

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14

Ameling, Walter. "The Christian lapsi in Smyrna, 250 A.D. (Martyrium Pionii 12-14)." Vigiliae Christianae 62, no. 2 (2008): 133–60. http://dx.doi.org/10.1163/157007207x235173.

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AbstractPionios died as a martyr in Smyrna during the Decian persecution. The Martyrium Pionii is one of the most interesting examples of the acta martyrum, possibly partly based on texts written by the martyr himself. There are two speeches by Pionios, the second and longer one held in prison. It is usually thought that Pionios addresses two different audiences in this speech, but it can be shown that the whole speech is directed at Christians lapsi, who had sacrificed or were forced to sacrifice in the course of the persecution. Since we know almost nothing about Decian lapsi in Asia Minor,

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15

Major, Robert. "Un martyrium remarquable, mais insolite." Voix et Images 15, no. 2 (1990): 278. http://dx.doi.org/10.7202/200841ar.

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16

Weinrich, William C. "Das Martyrium des Polykarp (review)." Journal of Early Christian Studies 8, no. 2 (2000): 300–302. http://dx.doi.org/10.1353/earl.2000.0036.

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17

Göpfert, Eberhard, and Klaus Wittstadt. "Rezension von: Wittstadt, Klaus, Sankt Kilian." Württembergisch Franken 71 (November 8, 2023): 307. http://dx.doi.org/10.53458/wfr.v71i.8396.

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18

Winter, Roman. "„Mein Bestreben, das Martyrium zu verherrlichen…“ Zur Idee des Martyriums in Kierkegaards Journalen ab 1846." Kierkegaard Studies Yearbook 25, no. 1 (2020): 137–67. http://dx.doi.org/10.1515/kierke-2020-0007.

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Abstract The article aims at analysing a long and unduly neglected concept in Kierkegaard’s thought: the concept of martyrdom. I argue that this is indeed of central concern for Kierkegaard, and, moreover, that he conceptualizes it in a semantically unified and consistent way. In order to prove this I will focus on the so-called NB journals and provide a comprehensive account of the terms martyrdom and martyr in the context of these sources. Upon closer scrutiny, Kierkegaard distinguishes between two basic types of martyrdom: immediate and reflective. All other forms, as they appear in the jou

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19

Witetschek, Stephan. "Wie kommt Nero ins Petrus-Martyrium?" Zeitschrift für die neutestamentliche Wissenschaft 112, no. 2 (2021): 218–37. http://dx.doi.org/10.1515/znw-2021-0013.

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Zusammenfassung Erst ganz am Ende der Petrusakten (MartPetr 12/ActPetr 41) tritt Kaiser Nero in der Erzählung vom Martyrium des Petrus auf. Er kommt aber zu spät, das Martyrium fand ohne ihn statt, und so nimmt sich seine Erwähnung am Ende der Erzählung etwas seltsam aus. Dieser Beitrag bietet dafür eine Deutung, die den kurzen Hinweis auf Nero im Kontext der christlichen und römischen Erinnerung an Nero versteht, den malus princeps, der bald auch als der erste Christenverfolger ins Gedächtnis einging. Anscheinend konnten christliche Apologeten aus der Erinnerung an Repressalien unter Nero Kap

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20

SHITOMI, Y. "Note sur le 'Martyrium Arethae §20'." Le Muséon 100, no. 1 (1987): 315–21. http://dx.doi.org/10.2143/mus.100.1.2011455.

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21

Raabe, Rainald, and Jutta Held. "Caravaggio: Politik und Martyrium der Korper." Zeitschrift für Kunstgeschichte 61, no. 2 (1998): 274. http://dx.doi.org/10.2307/1482971.

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22

Buschmann, Gerd. "Martyrium Polycarpi 4 Und Der Montanismus." Vigiliae Christianae 49, no. 2 (1995): 105–45. http://dx.doi.org/10.1163/157007295x00149.

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23

Lollar, Jacob A. "“The History that Should be Placed at the Beginning of the Book of Paul the Apostle”: New Evidence for the Syriac Euthalian Apparatus in Apocryphal Texts." Hugoye: Journal of Syriac Studies 24, no. 1 (2021): 187–216. http://dx.doi.org/10.31826/hug-2021-240106.

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Abstract This paper introduces some overlooked witnesses to the Syriac translation of the Euthalian Apparatus found in apocryphal narratives about Paul. The narratives entitled the “History of Paul”, the “Martyrdom of Paul the Apostle and the Discovery of His Severed Head”, and “The History That Should be Placed at the Beginning of the Book of Paul the Apostle” preserve portions of the prologue to Paul’s Epistles attributed to Euthalius. These narratives circulated independently from New Testament manuscripts where the Euthalian Apparatus typically circulates as paratextual material. They are

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24

Mitchell, Margaret. "Christian Martyrdom and the "Dialect of the Holy Scriptures": The Literal, the Allegorical, the Martyrological." Biblical Interpretation 17, no. 1-2 (2009): 177–206. http://dx.doi.org/10.1163/156851508x383430.

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AbstractThis paper seeks to test a venerable scholarly and popular commonplace: that the ideology of religious martyrdom is based upon and further reflects a literal or even hyper-literal interpretation of Scriptures. Through two test-cases from late antique Christian writings, Tertullian's scorpiace and Origen's exhortatio ad martyrium, I seek to demonstrate the inadequacy of the literal/allegorical dichotomy to comprise and comprehend the complex, ingenious ways in which "the dialect of the holy Scriptures" (Origen's phrase) is claimed to speak in one unambiguous voice that instructs the Chr

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25

Starowieyski, Marek. "Scena „Quo vadis?” (Acta Petri, Martyrium 6)." Vox Patrum 32 (December 15, 1997): 381–90. http://dx.doi.org/10.31743/vp.7717.

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En revenant au celebre roman de H. Sienkiewicz nous constatons, que l’ opinion des auteurs des apocryphes est contraire a celle de H. Sienkiewicz: il affirme que Christe doit substituer Pierre fuyant de la Ville, tandis que les auteurs des apocryphes affirment que Christe revient pour souffrir en Pierre comme il souffre dans ses elus, les martyrs.

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26

Wharton, Annabel Jane. "Rereading Martyrium: The Modernist and Postmodernist Texts." Gesta 29, no. 1 (1990): 3–7. http://dx.doi.org/10.2307/767095.

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27

Weibezahn, Ingrid. "Das Bremer Gemälde „Martyrium des hl. Sebastian“." Revue d’Alsace, no. 145 (November 1, 2019): 247–65. http://dx.doi.org/10.4000/alsace.4194.

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28

Lucchesi, Heinsius. "Additamentum ad Martyrium S. Thomae apostoli coptice." Analecta Bollandiana 106, no. 3-4 (1988): 319–22. http://dx.doi.org/10.1484/j.abol.4.03231.

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29

Rüpke, Jörg, and Peter Schalk. "Einführung: Das Martyrium als Angebot und Forderung." Zeitschrift für Religionswissenschaft 17, no. 1 (2009): 1–4. http://dx.doi.org/10.1515/zfr.2009.17.1.1.

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30

Ushakov, Alexander. "“SHEDDING YOUR TEARS INSTEAD OF YOUR BLOOD”: A BLOODLESS MARTYRDOM IN THE LIFE AND LITERARY WORK OF SYMEON THE NEW THEOLOGIAN." Odysseus. Man in History 30, no. 1 (2023): 60–102. http://dx.doi.org/10.32608/1607-6184-2023-30-1-60-102.

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The article examines the emergence and development of the theologema martyrium sine cruorum in its connection with the idea of imitation of Christ (μίμησις Χριστοῦ) in Eastern Christian ascetic literature, and the interpretation of this theologema in the Life and literary work of the Byzantine mystic of the 10th – 11th centuries Symeon the New Theologian. The article shows the relationship between the theologema of bloodless martyrdom and the ideas of ascetic selflessness, the idea of pastoral care, anthropological phenomena of ascetic practices, the problem of authority and power in the relig

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31

Kirmmse, Bruce H. "Hverdagens Martyrium – “at gesticulere med sin daglige Existents”." Dansk Teologisk Tidsskrift 76, no. 2 (2013): 82–94. http://dx.doi.org/10.7146/dtt.v76i2.105665.

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The term “martyr” literally means “witness,” but it has generallybeen associated with those who give up their lives voluntarilyfor their convictions. In the years leading up the Revolution of 1848,and even more so in the years following, Kierkegaard occupied himselfincreasingly with the notion of martyrdom, often defi ning a martyras a “witness to the truth” and sometimes including the unambiguousassertion that such a witness would necessarily die for his or herconviction, while at other times leaving unclear the matter of actualdeath and speaking of a life of ridicule and humiliation. The pre

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32

Kozlowski, Jan. "The Portrait of Commodus in Herodian's History (1,7,5-6) as the Source of Pionius' post mortem Description in Martyrium Pionii (22,2-4)." Vigiliae Christianae 62, no. 1 (2008): 35–42. http://dx.doi.org/10.1163/157007208x255107.

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AbstractThe description of the martyr Pionius' body after his execution bears a remarkable likeness to a passage in the historian Herodian in which the appearance of the emperor Commodus is described. It seems most likely that the author of the Martyrium Pionii was inspired by Herodian.

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33

Topalilov, Ipo. "Neue Überlegungen zum hexakonchalen Martyrium von Philippopolis (Plovdiv, Bulgarien)." Mitteilungen zur Christlichen Archäologie 16 (2011): 59–70. http://dx.doi.org/10.1553/micha16s59.

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34

Verrando, Giovanni Nino. "S. Timoteo e il suo Martyrium sulla via Ostiense." Mélanges de l’École française de Rome. Antiquité 102, no. 2 (1990): 845–64. http://dx.doi.org/10.3406/mefr.1990.1693.

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35

Yasin, Ann Marie. "Reassessing Salona's Churches: Martyrium Evolution in Question." Journal of Early Christian Studies 20, no. 1 (2012): 59–112. http://dx.doi.org/10.1353/earl.2012.0005.

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36

Paczkowski, Mieczysław Celestyn. "Bazylika Grobu Pańskiego i powstanie kompleksu Haram al-Sharif w Jerozolimie." Teologia i Człowiek 54, no. 2 (2021): 101–22. http://dx.doi.org/10.12775/ticz.2021.013.

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W IV wieku Jerozolima stała się miastem chrześcijańskim. Cesarz Konstantyn zbudował wspaniały kompleks Grobu Pańskiego. Na tamto miejsce zostały przeniesione wszystkie prerogatywy dawnej świątyni żydowskiej. Po zniszczeniach dokonanych przez Persów (614 r.), patriarcha Modest tylko w części mógł odbudować i odnowić tę wspaniałą świątynię. Jej opis przekazał nam Arkulf, który oglądał w 670 r. pozostałości struktur z poprzedniego okresu. W 638 r. święte miasto zostało zajęte przez kalifa Omara. W ten sposób rozpoczęła się sakralizacja Jerozolimy w tradycji islamskiej. Dla muzułmanów Jerozolima b

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37

Baronas, Darius. "St Bruno of Querfurt: the Missionary Vocation." Lithuanian Historical Studies 14, no. 1 (2009): 41–52. http://dx.doi.org/10.30965/25386565-01401004.

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The aim of this article is to reconstruct the picture of the missionary as it appears in the writings of St Bruno of Querfurt (d.1009). Scholars have noted for a long time that St Bruno saw a very close link between the missionary calling and martyrdom. From his writings it becomes quite clear that he personally had a desire to suffer martyrdom. Such a desire, however, did not have much in common with a precipitous drive to become a martyr. He saw it, rather, as a crown awaiting the missionary at the end of a long road of self-mortification and self-renunciation. He put forward for himself and

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38

Dehandschutter, Boudewijn. "Das Martyrium des Polykarp, übersetzt und erklärt von Gerd Buschmann." Vigiliae Christianae 55, no. 1 (2001): 101. http://dx.doi.org/10.2307/1584740.

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39

Hoffmann-Curtius, Kathrin. "Rosa Luxemburgs «Martyrium». Bilderpolitik zu Krieg und Revolution 1918/19." Zeitschrift für Ideengeschichte 9, no. 3 (2015): 18–32. http://dx.doi.org/10.17104/1863-8937-2015-3-18.

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Bozza, Maik. "DAS MARTYRIUM DER EHRLICHEN FRAU UND DIE GEBURT DES SCHELMS." Daphnis 36, no. 3-4 (2007): 631–83. http://dx.doi.org/10.1163/18796583-90001040.

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Abseits der gängigen biographischen Annäherung an die ‘Leipziger Schriften’ Reuters wird hier eine Interpretation vorgelegt, die am Begriff der immanent vielfältig konnotierten und umkämpften Ehrlichkeit ansetzt. Dabei soll der Kampf um diese Konnotationen, die zeitgenössische poetische Konzepte bzw. Diskurse repräsentieren, nicht nur begriffs- und kulturgeschichtlich nachvollziehbar gemacht, sondern auch als auf der Bühne ausdrücklich Verhandeltes bis zum das Bürgerliche Trauerspiel vorankündigenden Tod der Schlampampe verfolgt werden. Fußend auf den mit diesem Höhepunkt nicht endenden dramat

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41

Gutiérrez González, José Avelino. "Los oscuros orígenes de un monumento funerario y cultual: Marialba de la Ribera (León). De mausoleum-martyrium a basílica bautismal." Gerión. Revista de Historia Antigua 39, no. 2 (2021): 667–90. http://dx.doi.org/10.5209/geri.78123.

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La basílica de Marialba es conocida desde las excavaciones realizadas por Helmunt Schlunk y Theodor Hauschild, en 1967-1970, quienes la calificaron como una de las mayores iglesias martiriales de Hispania, construida en tres fases. Las nuevas investigaciones arqueológicas pretenden conocer su función en cada una de las fases constructivas, desde el mausoleo inicial (sin evidencias de culto cristiano) sucesivamente reconvertido en martyrium, iglesia bautismal y área funeraria hasta su abandono.

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42

Quispel, Gilles, and Clemens Scholten. "Martyrium und Sophiamythos im Gnostizismus nach den Texten von Nag Hammadi." Vigiliae Christianae 42, no. 2 (1988): 197. http://dx.doi.org/10.2307/1583923.

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43

KOZLOWSKI, Jan M. "'And He Saw His Pillow Being Consumed by Fire' (Martyrium Polycarpi5,2)." Ephemerides Theologicae Lovanienses 85, no. 1 (2009): 147–58. http://dx.doi.org/10.2143/etl.85.1.2040701.

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44

Zarzeczny, Rafał. "Męczeństwo Piłata (Homilia de morte Pilati sive Martyrium Pilati, CIApNT 75)." Vox Patrum 40 (March 15, 2002): 489–514. http://dx.doi.org/10.31743/vp.8001.

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45

Lehmann, Sandra. "Exzess des Lebens. Das frühchristliche Martyrium und das Ende der Nekropolitik." Zeitschrift für Kulturwissenschaften 14, no. 1 (2020): 29–42. http://dx.doi.org/10.14361/zfk-2020-140104.

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46

Singelenberg, Richard, and Detlef Garbe. "Zwischen Widerstand und Martyrium: Die Zeugen Jehovas im "Dritten Reich," [Between Resistance and Martyrdom: The Jehovah's Witnesses in the "Third Reich"]." Sociology of Religion 56, no. 3 (1995): 342. http://dx.doi.org/10.2307/3711830.

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47

Theißen, Henning. "Zeugnis." Evangelische Theologie 72, no. 6 (2011): 444–60. http://dx.doi.org/10.14315/evth-2011-0606.

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Abstract Das theologische Interesse am Zeugnisthema ist etwa seit dem Ende des 20. Jahrhunderts gestiegen (I). Der Aufsatz vertritt die These, dass die Zwiespältigkeit dogmatischer und ethischer Aspekte des Themas (Mission, Martyrium) am besten durch einen hermeneutischen Zugriff wie in der mittleren Werkphase von P. Ricoeur bearbeitet wird. Im Ansatz wird eine Theorie des Zeugnisses als Korrelation zwischen einem ursprünglichen Zeugnis und seiner geschichtlichen Repräsentation im Wechselspiel und Widerstreit seiner Deutungen skizziert (II). Als wesentlicher Anwendungsbereich werden die Theori

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48

SHITOMI, YUZO. "LA PERSÉCUTION DE NAGRAN: RÉEXAMEN DES DATES FIGURANT DANS LE MARTYRIUM ARETHAE." Orient 24 (1988): 71–83. http://dx.doi.org/10.5356/orient1960.24.71.

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Panteleev, A. "Martyrium Pionii and th religious life of Smyrna in the 3d century." Indo-European linguistics and classical philology XXII (June 7, 2018): 993–1002. http://dx.doi.org/10.30842/ielcp230690152271.

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Duval, N., Nessib Saliby, and Marc Griesheimer. "Un martyrium octogonal découvert à Homs (Syrie) en 1988 et sa mosaïque." Antiquité Tardive 7 (January 2000): 383–400. http://dx.doi.org/10.1484/j.at.2.300823.

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