Relevant bibliographies by topics / Nicholas, saint, bishop of myra

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Academic literature on the topic 'Nicholas, saint, bishop of myra'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Nicholas, saint, bishop of myra"

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Krynicka, Tatiana. ""Dwaj święci" Aleksandra Kuprina: Studium przypadku." Colloquia Litteraria 35, no. 2 (March 20, 2024): 117–36. http://dx.doi.org/10.21697/cl.2023.35.2.8.

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Aleksandr Kuprin is considered to be a penetrating and wise observer of human life, admirer of colourful characters which represent different social groups, a writer who is able to transgress the borderlines of literary conventions in order to reveal fundamental truthes of the human existence. The tale Two saints proves these statements to be true. Its main heroes are Nicholas, bishop of Myra and John Cassian. Following the plot of the Russian folk legend, A. Kuprin depicts their journey in common to the Heavens, skilfully approximates both ancient saints to his reader and demonstrates different ways that lead to God, whose Justice is Mercy.
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Pak, Natalia V. "The Panegyric on Nicholas Kochanov, a Fool for Christ of Novgorod: Literary Sources." Studia Litterarum 8, no. 2 (2023): 288–315. http://dx.doi.org/10.22455/2500-4247-2023-8-2-288-315.

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The article examines the literary sources of the anonymous Panegyric on Nicholas, named Kochanov, a 14th-century Saint of Novgorod, presumably written in Novgorod in the middle of the 16th century. In numerous cases the author of the Panegyric conveys the few historical information about the life of the Saint by the borrowings from certain literary sources. Established ones are the Sermon on the memory of Basil of Caesarea by John XIII of Constantinople, the Panegyric of Nicholas of Myra attributed to Clement of Ohrid, and the anonymous Sermon on the transfer of the relics of Nicholas the Wonderworker from Myra of Lycia to Bari. The second part of the article privides a comparison of the Panegyric with two late lives of Nicholas Kochanov. The results of analysis confirm the conclusion that they go back to the Panegyric as their source. Moreover, the late Praise of Xenophon of Robeika, another Saint of Novgorod, the founder of the Monastery in honour of St. Nicholas, as well as the Life of Xenophon of Robeika are also based on the text of the Panegyric of Nicholas Kochanov. The appendix contains the text of the Panegyric of Nicholas Kochanov published in accordance with the manuscript of the 17th century OLDP F.48.
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HAYES, DAWN MARIE. "The Cult of St Nicholas of Myra in Norman Bari, c. 1071–c. 1111." Journal of Ecclesiastical History 67, no. 3 (June 10, 2016): 492–512. http://dx.doi.org/10.1017/s0022046915003371.

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This article explores the cult of St Nicholas in later eleventh-century Bari, focusing on its importance to the new Norman rulers in the region as well as to their subjects. While acknowledging the influence of earlier expressions of the cult in Normandy and in Byzantine southern Italy, it argues that for numerous reasons Nicholas was, for Bari, an especially important – and appropriate – intercessor. During these years, which witnessed the translation of the saint from Myra, economic developments, church politics and the demands of the First Crusade merged to render Nicholas an ideal patron for the city.
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de Ceglia, Francesco Paolo. "The Science of Santa Claus: Discussions on the Manna of Nicholas of Myra in the Modern Age." Nuncius 27, no. 2 (2012): 241–69. http://dx.doi.org/10.1163/18253911-02702002.

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Nicholas of Myra, a bishop who lived between the third and fourth centuries AD, is considered to be the historical character on which the legendary figure of Santa Claus is based. His bones, which were brought to Bari in the Italian region of Apulia in 1087, are known in the Christian world for a particular trait: they exude a substance, considered miraculous by some, called manna. The aim of this paper is to reconstruct the debate that was conducted on natural philosophical grounds during the seventeenth and eighteenth centuries on the origins and nature of this liquid.
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Legkikh, Victoria. "Patron Saints of Cities and Their Relics: From Medieval Times to Modernity." Yearbook of Balkan and Baltic Studies 7 (July 2024): 213–30. http://dx.doi.org/10.7592/ybbs7.09.

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Feasts associated with relics have occurred since antiquity. They play a major role in the life of both the Catholic and Orthodox churches. In contemporary practice, relic feasts often include both religious and secular events, which are especially significant in small cities that possess relics of a patron saint. This paper analyses the feasts associated with St Nicholas of Myra, St Euthemia of Chalcedon, and St Alexander Schmorell; two of these traditions go back to the medieval era, the third has more recent origins.
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Khrustalev, Denis G. "THEODORUS THE GREEK, THE POPE’S MITROPOLICH’ OF ROME. REVISITING THE RELATIONS BETWEEN RUS AND THE PAPACY IN THE LATE 11TH CENTURY." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 4 (2022): 77–109. http://dx.doi.org/10.21684/2411-197x-2022-8-4-77-109.

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The paper gives grounds for the viewpoint that historians can treat as probably valid the record in the Nikon Chronicle dated 6599 Creation Era (1091 CE) reporting the arrival of Theodorus the Greek’s papal mission from Rome in Kyiv with numerous saints’ relics. Arguments are put forward in favour of Theodorus’ identification with Pope Urban’s legate Teuzo, cardinal of San Giorgio in Velabro, who could have been set off to Rome, accompanied by Prince Yaroslav Sviatopolchich, whom the former could have met at the consecration of St. Egid Basilica in Somogyvár. This mission could be juxtaposed with the translation of the relics of Saint Nicholas from Myra to Bari and its commemoration being established as a Church holiday (May 9 Julian Calendar).
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Polovnikova, M. Yu, and E. N. Nemchaninova. "Creation of the Vyatka Brotherhood of the Saint Nicholas the Miracle Worker in the Context of the Interaction of the Secular and Spiritual Authorities of the Vyatka Province." Nauchnyi dialog, no. 9 (September 30, 2020): 420–33. http://dx.doi.org/10.24224/2227-1295-2020-9-420-433.

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Using mainly historical-comparative and historical-genetic methods, the question of the interaction of secular power in the person of the governor of the Vyatka province N. A. Troinitsky and the spiritual power in the person of Bishop of the Vyatka and Sloboda provinces Apollos (Belyaev) in terms of resolving the issue of opening a brotherhood in the Vyatka province to work with Old Believers, is raised in the article. In this work, on the basis of archival materials, the process of preparation for the opening of the Vyatka brotherhood of St. Nicholas the Miracle Worker in the city of Vyatka in 1882 is considered. Particular attention is paid to the consideration of the position of the Bishop of Vyatka and Sloboda Apollos regarding the creation of the Vyatka brotherhood. In the course of the study, the authors come to the conclusion that Bishop Apollos was a supporter of the initiative of Archpriest Stephen Kashmensky in terms of creating a brotherhood, but at the same time sought to limit the material base of the brotherhood and create a brotherhood without funding from the consistory. As a result, through the Chief Prosecutor of the Holy Synod K. P. Pobedonostsev, the misunderstanding between the secular and spiritual authorities of the Vyatka province was eliminated, and in the fall of 1882, with the blessing of the Bishop of Vyatka and Sloboda Apollos, the Vyatka brotherhood of St. Nicholas the Miracle Worker was established.
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Müller, Anne. "Nicholas J. Higham, ed., Wilfrid: Abbot, Bishop, Saint. Papers from the 1300th Anniversary Conferences." Journal of Medieval Monastic Studies 4 (January 2015): 187–88. http://dx.doi.org/10.1484/j.jmms.5.109888.

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Andrejić, Živojin. "The Diocese of Moravska: The later Diocese of Braničevo and the newly-found seal of Nikola, The Bishop of Moravska, from Svrljig." Sabornost, no. 16 (2022): 119–37. http://dx.doi.org/10.5937/sabornost2216127a.

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The bilingual inscription on the reverse of the seal of Nikola, the bishop of Moravska, recently found in a medieval suburb of Svrljig, was read and its content and representation of Saint Nicholas on the obverse were analysed in the paper. This resulted in new and important facts about the Serbian Principality of Morava and its diocese which was renamed in 1020. The Byzantine conquest led to addressing the "tema" of Morava, renaming of the diocese and transferring the throne from the town of Morava to the town of Braničevo. Consequently, it was concluded in the paper that this seal had been on Bishop Nikola's letter sent to a fellow monk from Svrljig in the second half of the 10th century or at the beginning of the 11th century.
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Silina, O. V. "The visualization of a hagiography: Frescoes of the chapel of St. Nicholas of Myra in the Cathedral of the Nativity of the Virgin of the Ferapontov Monastery." Journal of Visual Theology 6, no. 1 (2024): 150–61. http://dx.doi.org/10.34680/vistheo-2024-6-1-150-161.

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The Cathedral of the Nativity of the Virgin of the Ferapontov Monastery houses the life of St. Nicholas of Myra, consisting of 12 episodes, the earliest one among Russian murals. The cathedral was painted by the artel of the Muscovite painter Dionisy in 1502. The frescoes of St. Nicholas chapel (actually, a sacristy) with the central image of the Saint, located in the conch of the altar apse, have attracted much attention. Researchers did not fail to notice the expressiveness and psychological characterisation of the face of St. Nicholas in the central image. The combination of the themes of the Theotokos and St. Nicholas in the Ferapontov Cathedral was a manifestation not only of the Byzantine tradition but also of the idea of spe-cial closeness of St. Nicholas to the Mother of God characteristic for the Russian religiosity. The iconographic program of Cathedral’s sanctuary with the image of John the Baptist and the consecration of the sacristy to St. Nicholas, was unusual for the Russian tradition, but echoed mosaic decorations of side apses with a similar dedication in the Cathedral of the Assumption of the Virgin in Daphne (circa 1100). The custom of having a side church in the sacristy was widely spread in Byzantium and was also adopted in Medieval Russia. When examining the frescoes of St. Nicholas chapel, scientists did not pay sufficient attention to the principles of placement and order of scenes running in the space of the apse in two tiers, but not in a chron-ological order. In this regard, a hypothesis was formulated about the influence of the hagiog-raphic icons of St. Nicholas on the spatial composition of the paintings in St. Nicholas chapel. This paper discusses both strong and weak sides of this hypothesis with a purpose to further the study of the problem. When studying the location of the episodes of the cycle, we found that a few scenes were placed relative to each other in a similar manner. In addition, it turned out that the main principle governing the placement of the episodes was the principle of pair-ing. Within the pair, scenes and images were selected in accordance with iconographic simi-larity or a thematic relation. The axis of symmetry of the apse was of crucial importance. The compositions were distributed in the space of the sacristy with visual and semantic balance relative to this axis. The very principle of the spatial design, where thematically related scenes were placed opposite to each other endowed the entire composition with completeness and integrity, being quite different from a linear historical narrative with a more primitive visual conception.
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Dissertations / Theses on the topic "Nicholas, saint, bishop of myra"

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CARACCIOLO, IRENE. "All'origine della rappresentazione agiografica: le storie di san Nicola da Bisanzio all'Italia (XI-XIII secolo)." Doctoral thesis, 2022. http://hdl.handle.net/11573/1639198.

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La tesi indaga le rappresentazioni narrative della vita e dei miracoli di san Nicola di Myra (poi di Bari) nell'arte del Mediterraneo dall'XI al XIII secolo. Il punto di partenza dello studio è stata l'integrazione del censimento di Nancy Patterson Sevcenko dei monumenti bizantini con le storie di san Nicola (1983). Nel Mediterraneo Orientale alcuni casi di studio emersi successivamente meritavano di essere integrati, in particolare il ciclo pittorico conservato nella basilica del santo a Myra, emerso a seguito dei restauri tra il 1990 e il 2004. Parallelamente mancava del tutto un'indagine comparativa delle rappresentazioni narrative della vita del santo sparse su tutto il territorio italiano nella pittura murale e su tavola, nella scultura e nella scultura in funzione architettonica. I casi di studio presi in esame corrispondo a diversi modi del racconto cicli narrativi veri e propri, icone agiografiche su tavola e murali e scene narrative singole.
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Books on the topic "Nicholas, saint, bishop of myra"

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ill, Edelson Wendy, ed. The baker's dozen: A St. Nicholas tale. New York: Atheneum Books for Young Readers, 1994.

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Santa Claus, last of the wild men: The origins and evolution of Saint Nicholas, spanning 50,000 years. Jefferson, N.C: McFarland, 1997.

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Török, Gyöngyi. The altarpiece of St. Nicholas from Jánosrét in the Hungarian National Gallery. [Budapest]: Corvina, 1990.

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4

author, Kurshan Virginia, ed. Saint Nicholas of Myra Orthodox Church, 288 East 10th Street (aka 155-157 Avenue A), Manhattan: Built 1882-3 : architect, James Renwick, Jr. New York, N.Y.]: Landmarks Preservation Commission, 2008.

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Wheeler, Joe, and James Rosenthal. Saint Nicholas: A Biography. Church Publishing, Incorporated, 2002.

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The legend of Saint Nicholas. Grand Rapids, MI: Eerdmans Books for Young Readers, 2014.

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Forest, Jim. Saint Nicholas and the Nine Gold Coins. St Vladimirs Seminary Pr, 2015.

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Tompert, Ann. Saint Nicholas. Boyds Mills Press, 2000.

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Groot, Adriaan D. Saint Nicholas: A psychoanalytic study of his history and Myth. De Gruyter, Inc., 2018.

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Haskell, Rebecca Benson. The True Story of Saint Nicholas. Hood, Alan C. & Company, Inc., 2006.

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Book chapters on the topic "Nicholas, saint, bishop of myra"

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Fant, Clyde E., and Mitchell G. Reddish. "Myra." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0039.

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At one time one of the most important cities in Lycia, Myra almost has passed into obscurity. In addition to some interesting tombs and a theater, the most enduring legacy of ancient Myra is the tradition that developed around its most famous resident and bishop, St. Nicholas, who was the historical person behind the legend of Santa Claus. Popular etymology explained the name of the city as being derived from the Greek word for myrrh, an aromatic spice, but this is unlikely. Myra was a city in the Lycian region of Anatolia, along the Mediterranean coast approximately 85 miles southeast of modern Antalya. The ruins of ancient Myra lie about a mile north of Demre (or Kale), a small town along highway 400, the coastal road. Signs in the town point the way to Myra. The ancient city was considered a port city, even though it was about 3.5 miles from the coast. Its port was actually Andriace, but the name Myra often included the city proper and its port at Andriace. Thus, for example, when Acts 27:5 states that the ship carrying Paul landed at Myra, the actual port would likely have been Andriace. Whether Paul and the others with him went to Myra after disembarking from the ship is not known. The Myrus, or Andracus, River (Demre Çayï) flowed past the city on its way to the Mediterranean. Settled probably as early as the 5th century B.C.E., Myra became one of the leading cities of the Lycian League by the 2nd century B.C.E. Myra was one of the six most important members of the league, which consisted of twenty-three cities. As such, it was entitled to three votes in the league (the maximum allowed). In spite of its importance, the city does not seem to have played a major role in ancient history. During Roman times the city apparently enjoyed good relations with Rome. Augustus (and after him, Tiberius as well) was honored by the people of Myra by their bestowing on him the title of “imperator of land and sea, benefactor and savior of the whole universe.”
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Marinella Arena and Gianluca Lax. "Saint Nicholas of Myra. Cataloguing, Identification, and Recognition Through AI." In Representation Challenges. Augmented Reality and Artificial Intelligence in Cultural Heritage and Innovative Design Domain. FrancoAngeli srl, 2021. http://dx.doi.org/10.3280/oa-686.17.

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Boganeva, Elena, and Mare Kõiva. "Тексты о святых архива Эстонского литературного музея." In Перспективы изучения фольклора. Взгляд из Эстонии и Беларуси. Миссия выполнима 3, 59–102. ELM Scholarly Press / Научное издательство ЭЛМ, 2022. http://dx.doi.org/10.7592/sator.2022.23.02.

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The aim of our study is the description and initial systematization of the texts about saints in the Russian collection of the ELM folklore archive labeled ERA Vene – the records from the 1920s-40s, created by the ELM collectors belonging to the Russian population of Estonia. Among the texts about saints in the Russian collection of the ELM archive we can find fairy tales (magical and legendary), spiritual and ethical legends, lore (stories about local landscape features, natural and cultural objects), bylichkas (mythological stories), stories about miracles (legends-bylichkas), legendary stories about help and punishment from saints. Thus, texts about saints in the Russian archive can be divided into 2 large groups: 1) narrative texts, i.e. texts that tell a story; 2) discursive texts-descriptions of beliefs, customs, perceptions. The most frequent protagonists of the texts of different genres and beliefs are such saints as St. Nicholas of Myra (commonly known as Nicholas the Wonderworker or Saint Nicholas), the Great Martyr George the Victory-bearer (known among Estonian Russians as Yegoriy), the Old Testament prophet Elijah (Elijah the Prophet), the Venerable John Cassian the Roman (popularly known as Kasyan the Merciful). Russians of Estonia also knew local saints or saints of the nearby lands - St. John Archbishop of Novgorod (12th century), Monk Makariy Roman of Novgorod (late 15th - early 16th centuries), Monk-martyr Korniliy of Pskov-Pechersk, Monk Nikandr of Pskov (16th century), Izborsk righteous man Matvey the Miserable (early 20th century). The list of all the saints is quite extensive: Archistratigus Michael, King Solomon, John the Forerunner and the Baptist, Apostle Andrew the First-Called, Venerable Sergius of Radonezh, Great Martyr and Healer Pantheliimon, Great Martyr Paraskeva Friday, Martyrs Kirik and Julita, Hymenless and Wonderworkers Cosmas and Domian, Martyrs Florus and Laurus, Great Martyr Anastasia of Sirmium, Monks Savvatiy and Zosima of Solovtsy, Holy Martyr Antipas of Pergamon, etc. At the same time, King Solomon is a protagonist of fairy tales, in one tale the main character is Andrew the First Called, the other saints are mentioned in connection with the beliefs about what needs they help with, what prayers are addressed to them, what holidays and how they are celebrated. In many cases, the customs coincide with those of the Seto ethnic group living in the same area, and there are similarities with the Latvians living in the Ludza region, and Belarusians. The texts combine the elements of the Christian canonical, apocryphal, and folkloric traditions. This philosophy includes various etiological (including cosmological), eschatological, ethno-confessional perceptions, a set of ethical norms, the most important components of which are notions of good and evil, sin and miracle. As for the veneration of St. Nicholas, according to the ELM archive, he was considered a „universal“ helper with all the problems of life, while other saints had their own particular «specialization». At the same time the popular saint Kasyan, nicknaed «the Unmerciful» had nothing in common with his canonical prototype, Saint John Kasyan the Roman, a Christian monk and theologian, the founder of monasticism in Gaul, and a theorist of monastic life. Thus, the texts of the Russian ELM archive on saints constitute a unique collection that is a reflection of the peasant worldview peculiar to the 1920s and 1940s.
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