Relevant bibliographies by topics / Miracle Crusade

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Miracle Crusade'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Miracle Crusade"

1

Friedman, Yvonne. "Miracle, Meaning and Narrative in the Latin East." Studies in Church History 41 (2005): 123–34. http://dx.doi.org/10.1017/s0424208400000176.

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In medieval narrative the First Crusade and the founding of the Latin kingdom were perceived as Gesta Dei per Francos – God’s own deed. Having no doubt that the success of the First Crusade was a miracle, God’s intervention in history, the chroniclers’ rendering of events was accordingly replete with miracles, such as the discovery of the Holy Lance in Antioch and the saints’ taking an active role in the battle against Kirbogha of Mosul in 1098. Even in the more level-headed historical narratives, military success was seen as a miracle and failures were attributed to the sins of the participan
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Purkis, William J. "Stigmata on the First Crusade." Studies in Church History 41 (2005): 99–108. http://dx.doi.org/10.1017/s0424208400000152.

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In his eyewitness account of the First Crusade, Fulcher of Chartres described the shipwreck and drowning of a boatload of crusaders who were bound for the Holy Land in 1097. After the bodies of the dead were recovered, he explained how ‘they discovered crosses evidently marked on the flesh above the shoulders’. Fulcher supposed this incident to be a miracle, ‘divinely revealed’, and that the marking was a ‘token of faith’ (pignusfidei) bestowed by God upon his servants. It was a sign to the surviving crusaders that God favoured them and would fulfil the promise he had made that ‘the just, thou
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Veszpremy, Laszlo. "King St Ladislas, chronicles, legends and miracles." Saeculum Christianum 25 (April 25, 2019): 140–63. http://dx.doi.org/10.21697/sc.2018.25.12.

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Much can be read in the Hungarian chronicle versions and Latin legends about the figure of King St Ladislas (reigned 1077–1095, canonized 1192), the most popular saint in Hungary by the middle of the fourteenth century. These sources are all enlarged and interpolated representation of the elements of the surviving nomad traditions, the chivalric ideas of the Hungarian royal court, elements of the French crusader traditions of the Angevin court, the memory of the struggle against the Mongols in 1241–42. This paper focuses on some of these motifs, like becoming a fictive leader of the First crus
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Spacey, Beth C. "Visionary Masculinities: Emotion and the Experience of the Miraculous in Latin Narratives of the First Crusade." Emotions: History, Culture, Society 4, no. 2 (2020): 327–47. http://dx.doi.org/10.1163/2208522x-02010099.

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Abstract The Latin narratives of the First Crusade produced in the first decades of the twelfth century contain many stories of emotionally charged, affective instances of human interaction with the divine in the form of visions and miracles. Examination of these episodes reveals that the masculine ideas and ideals reflected in the narratives allow some scope for legitimate fearful responses to the miraculous. Such formulations constitute a pious fear that is indicative of the love of God, as opposed to worldly fear that represents a symptom of the prioritisation of the mundane. Such pious, fe
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Six, Veronika. "Water — The Nile — And the Täʾamrä Maryam. Miracles of the Virgin Mary in the Ethiopian Version". Aethiopica 2 (6 серпня 2013): 53–68. http://dx.doi.org/10.15460/aethiopica.2.1.533.

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Starting with the biblical Gǝyon (= the Gǝʿǝz name for the Nile) the river Nile plays an important role in Ethiopian perception.The corpus of the miracles of Mary [Täʾamrä Maryam] particularly during the reign of emperor Zärʾa Yaʿǝqob (1434-68 A.D.) was enlarged with stories reflecting a local background and Ethiopian history. And suddenly in the 19th century the ‘idea of diverting the Nile’ which since early times was a challenging topic in the relationship between Egypt and Ethiopia, again turned up in a miracle of the Virgin Mary, referring to the time of the Crusaders and the resulting dip
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Verdery, Katherine. "Faith, Hope, andCaritasin the Land of the Pyramids: Romania, 1990 to 1994." Comparative Studies in Society and History 37, no. 4 (1995): 625–69. http://dx.doi.org/10.1017/s0010417500019903.

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Caritas has become not just an obsession but indeed emblematic of the profound crisis of the times in which we live. In such times, marked by social and political upheaval and by shortages of all kinds, prophets and quacks arise to heal everything, the coming end of the world gets a precise date, and every day a miracle or two happens. People crushed by hardship and without hope can hardly wait to believe in these things. The Caritas phenomenon is such a miracle.
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Febriana, Poppy. "DISCOURSE KONSEP AGING DALAM MIRACLE MAGZ." KANAL: Jurnal Ilmu Komunikasi 1, no. 1 (2016): 69. http://dx.doi.org/10.21070/kanal.v1i1.329.

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Many anti aging advertisements depict women’s fear of growing old.Being old is always linked with weakness, helplessnes or other drawbacks. These makes people always try to look young. This research aims to look at how the media (in this case Miracle Magz) produce and reproduce the knowledge/information about aging and look at how the anti aging problems faced bywomen. The purpose was to find out how the media acred (in this case Miracle Magz) in producing and reproducing knowledge/ information about aging and to analyze the anti aging values which articulated in the media discourse as the ans
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Edgington, Susan B. "Holy Land, Holy Lance: Religious Ideas in the Chanson d’Antioche." Studies in Church History 36 (2000): 142–53. http://dx.doi.org/10.1017/s0424208400014388.

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Silence, Seigneurs, and hold your peace if you want to hear a glorious song. No jongleur can speak of a higher theme … my song is of the Holy City - may she be praised - where God allowed himself to be tortured and crucified, even suffering the lance and blows and wounds. Jerusalem, such is her name.The opening laisse of the Old French Chanson d’Antioche, which focuses on the Holy Land as the scene of Christ’s Passion, promises to address the theme of this volume very directly. How far is that promise fulfilled? The purpose of the examination which follows is to look at the image of Jerusalem
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Weinhouse, Linda. "Faith and Fantasy: the Texts of the Jews." Medieval Encounters 5, no. 3 (1999): 391–408. http://dx.doi.org/10.1163/157006799x00169.

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AbstractIn the mystery plays, in the Miracles of the Virgin, and in the work of Chaucer, Marlowe, and Shakespeare, Jews are seen in light of Christian teachings which depicted them as corporeal, often depraved, beings unwilling to accept the spiritual truths embodied in Christ. This paper analyzes the lamentations/kinot written by Hebrew liturgical poets to mourn the Jewish victims of the crusaders who, on their way to fight the Muslim infidels, decided to rid themselves of the Jewish infidels in their midst. When the images that the Jews used to describe themselves and their enemies in these
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Muessig, Carolyn. "Signs of Salvation: The Evolution of Stigmatic Spirituality Before Francis of Assisi." Church History 82, no. 1 (2013): 40–68. http://dx.doi.org/10.1017/s000964071200251x.

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Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is widely held to be the first documented account of an individual miraculously and physically receiving the wounds of Christ. The appearance of this miracle, however, in the first quarter of the thirteenth century, is not as unexpected as it first seems. Interpretations of Galatians 6:17—“I bear the marks of the Lord Jesus Christ in my body”—had been circulating in biblical commentaries since the early Middle Ages. These works posited that clerics bore metaphorical and sometimes physical wounds(stigmata)as marks
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Dissertations / Theses on the topic "Miracle Crusade"

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Spacey, Beth Catherine. "Miracles and marvels in Latin narrative histories of the Crusades, 1095-1204." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7267/.

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This thesis examines the form and function of the miraculous as it appears in Latin narrative histories of the crusades of 1095-1204. It addresses an important scholarly lacuna by approaching crusading through the lens of the miraculous, a theme of critical importance to many historical representations of the crusades. Three core lines of analysis are pursued: how the miraculous, as the ultimate epistemological tool for the discernment of divine will, was employed by the authors of crusade narratives as a component in their rhetorical strategies; how representations of the miraculous can refle
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Bond, Greta Jane. "Evangelistic Performance in New Zealand: The Word and What is Not Said." Thesis, University of Canterbury. Theatre and Film Studies, 2008. http://hdl.handle.net/10092/1804.

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In 1518, Martin Luther is reputed to have nailed his 95 theses to the door of the Castle Church at Wittenberg, an act that sparked the Protestant Reformation. Luther sought change in the Catholic Church: a return to an unmediated relationship with God based on a closer understanding of the Word. Since then, Protestant evangelism has been a force for social change: and this is particularly true in New Zealand, where evangelism has gone hand in hand with the colonisation of the country. This thesis proposes that it is not, in fact, the literal understanding of the Word that gives these services
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Schott, Daniel. "Evangelism by fire : eine kritische Untersuchung der Evangelisationsarbeit von Reinhard Bonnke in Afrika." Thesis, 2007. http://hdl.handle.net/10500/2209.

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This dissertation analyses Reinhard Bonnke's evangelistic ministry in Africa, and examines to what extent his propagated "Evangelism by Fire" conforms with the New Testament ministry of evangelism. The results of an analysis of the New Testament ministry of evangelism, especially of the evangelistic ministry of Philip, provide the basis for a comparison with Bonnke's understanding and practice of the evangelistic ministry. A thorough analysis of Bonnke's publications, especially those referring to the theme of evangelism, allows a systematic insight into his understanding of the evangel
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Books on the topic "Miracle Crusade"

1

Sylvia. McArthur & Co., 2007.

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C, Huygens R. B., and Herzog August Bibliothek, eds. Beringerius Turonensis Rescriptum contra Lanfrannum. Brepols, 1988.

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(Photographer), Greg Southam, ed. Barb's Miracle: How Barb Tarbox Transformed Her Deadly Cancer into a Life-Saving Crusade. River Books, 2004.

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Staples, David. Barb's Miracle: How Barb Tarbox Transformed Her Deadly Cancer into a Life-Saving Crusade. River Books, 2004.

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Sylvia. Viking, 2006.

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Sylvia. Penguin Publishing, 2008.

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Courtenay, Bryce. Sylvia. 3rd ed. Bolinda Audio, 2007.

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Miracle in the Hills: The lively personal story of a woman doctor's forty-year crusade in the mountains of North Carolina. CreateSpace Independent Publishing Platform, 2018.

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Lapina, Elizabeth. Warfare and the Miraculous in the Chronicles of the First Crusade. Pennsylvania State University Press, 2015.

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Warfare and the Miraculous in the Chronicles of the First Crusade. Pennsylvania State University Press, 2015.

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Book chapters on the topic "Miracle Crusade"

1

Bombi, Barbara. "The Authority of Miracles: Caesarius of Heisterbach and the Livonian Crusade." In International Medieval Research. Brepols Publishers, 2007. http://dx.doi.org/10.1484/m.imr-eb.3.3430.

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Moynihan, Scott. "Miracles, Divine Agency, and Christian-Muslim Diplomacy During the Crusades." In Miracles, Political Authority and Violence in Medieval and Early Modern History. Routledge, 2021. http://dx.doi.org/10.4324/9781003168294-5.

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Sundwall, Camilla. "Miracles and crushed dreams: Material disillusions in the design industry." In The Material Culture of Failure. Routledge, 2020. http://dx.doi.org/10.4324/9781003087069-2.

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Gaposchkin, M. Cecilia. "Celebrating the Capture of Jerusalem in the Holy City." In Invisible Weapons. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501705151.003.0006.

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With the successful conclusion of the First Crusade, the crusaders established the Latin Kingdom of Jerusalem and immediately established a liturgical thanksgiving for what they saw as the miracle of the First Crusade. This chapter looks in detail at the feast day that was established shortly after 1099 to commemorate the 15 July victory and capture of the city. The liturgy expressed the providential and perhaps even apocalyptic outlook of the early crusades, expressing an utterly triumphant interpretation of the Franks' role in providential history, confirming a new stage in the history of the Church and God's promise to these new Israelites of a new Jerusalem.
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Hayter, Julian Maxwell. "Strictly Political." In The Dream Is Lost. University Press of Kentucky, 2017. http://dx.doi.org/10.5810/kentucky/9780813169484.003.0002.

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Chapter 1 reimagines the origins of the civil rights movement by examining the suffrage crusades that predated the Voting Rights Act (VRA) of 1965. The women and men of the Richmond Crusade for Voters were the legatees of a drawn-out struggle against racist civility and white paternalism in Virginia. Moderate racial reforms, led by men such as Gordon Blaine Hancock, characterized race relations in Richmond before the 1950s. Brown v. Board of Education (1954) ended racist civility in Virginia. The Crusade and the National Organization for the Advancement of Colored People (NAACP) more immediately emerged in opposition to massive resistance to public-school integration and racist urban-renewal policies. This organization eventually outmobilized Harry Byrd’s political machine by paying poll taxes. With the help of the NAACP and its “Miracle of 1960” campaign, the Crusade elected an African American, B.A. “Sonny” Cephas, to the Richmond City Council in 1964.
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McGuire, Brian Patrick. "Preaching a Crusade and Leaving Miracles Behind, 1146–1150." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0010.

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This chapter illustrates how Saint Bernard of Clairvaux accepted an invitation to preach what in his age was called a pilgrimage (peregrinatio), while we use the term “crusade.” The idea was that the knights of France, Burgundy, Champagne, and elsewhere should band together and embark on an armed pilgrimage to make Jerusalem and other holy places safe from the encroachment of the Saracens. Bernard's decision to support the crusade cannot be explained in terms of his Cistercian background. But in supporting the creation of a “new militia,” as he called it, the Knights Templar, Bernard had already more than fifteen years earlier thrown his support behind a unique kind of soldier monasticism. Now after the fall of Edessa in 1144, Bernard decided to support not only monk-knights but also knights of all kinds and to inspire them by his preaching to take the cross and go to the Holy Land, now in danger of being taken again by non-Christians. The chapter provides a sense of Bernard's impact on his surroundings outside of monastic circles. At the same time, it considers the letters Bernard wrote that show how he looked upon his commitment to crusade.
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"EYEWITNESSES OF MIRACLES." In Warfare and the Miraculous in the Chronicles of the First Crusade. Penn State University Press, 2015. http://dx.doi.org/10.5325/j.ctv14gp86t.5.

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"9. Preaching a Crusade and Leaving Miracles Behind, 1146–1150." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.1515/9781501751554-014.

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England, Samuel. "Alfonso X: Poetry of Miracles and Domination." In Medieval Empires and the Culture of Competition. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474425223.003.0004.

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Chapter three shifts the Crusades analysis from the Middle East to Gibraltar, studying the contentious political and literary career of Alfonso X in Spain. His extraordinary academic projects and intricate relations with Islamic communities have led scholars to minimize his combative lyric persona. A severely tested leader, Alfonso constructed two main targets for his attacks in song, the Muslims of the Mediterranean and his own knights for their failures against the fierce “Moor.” I counter the conventional treatment of this lyric poetry as light verse. This chapter shows how Alfonso used the specter of the enemy to provoke his own chivalric subjects into responding at court. Critics have portrayed Alfonso mostly entertaining his audiences with profane lyric while he completed more substantive religious and legislative manuscripts, but I argue that his aggressive troubadour persona allowed him to rework the imperial narrative. His image as Iberia’s intellectual, pious, combative, and at times slanderous leader expanded the definition of court and king.
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Levy, Sharon. "Cholera’s Frontiers." In The Marsh Builders. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190246402.003.0005.

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Sewage as we know it—the everyday miracle of feces disappearing down the toilet, pushed by a never-ending flow of clean water—is a recent invention. The flush toilet itself has been created, and then forgotten, many times down through the ages. But the grand scheme that we all take for granted—an endless supply of clean water piped in and limitless amounts of dirty water piped out—was thought up by Edwin Chadwick, a British lawyer turned public health crusader, in the 1840s. Back then the cities of the Old World were awash in human waste. Even the most elegant homes had privies that emptied into cesspits, where decades of accumulated filth sat rotting beneath the parlor floor. The poor lived in tenements where dozens of people might have to share one privy. Chadwick supervised a survey of sanitary conditions in English cities that came up with some amazing statistics. In parts of Manchester there was one privy to every 215 people. Some houses had yards covered six inches deep in “human ordure,” which the inhabitants crossed by stepping on bricks. “Sir Henry De La Beche was obliged at Bristol to stand up at the end of alleys and vomit while Dr. Playfair was investigating overflowing privies,” Chadwick wrote of one of his colleagues. “Sir Henry was obliged to give it up.” London had sewers, of a sort: They were open ditches that sloped toward the Thames, and were meant to drain stormwater out of the streets. But by Chadwick’s day, the gunk from thousands of overflowing cesspits emptied into these sewers, then oozed its way into the river. Parliament’s windows on the riverfront had not been opened in years because of the stench. The Chelsea Water Company, which provided drinking water to many Londoners, still had its intake a few feet from the outfall of the Ranelagh sewer. An editorial in The Spectator pointed out that city residents paid the water companies “340,000 pounds per annum for a more or less concentrated solution of native guano.”
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