Academic literature on the topic 'Sacred family of Brno church'
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Journal articles on the topic "Sacred family of Brno church"
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CHO, YOUNGCHUN. "Luther and the Reform of Marriage and Family Life." Unio Cum Christo 3, no. 1 (April 1, 2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art9.
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Abstract: Martin Luther was a reformer not only of Christian doctrines and church practices, but also of marriage and family life. This article investigates how Luther transformed the medieval concept of marriage and reconstructed family life as a sacred sphere in which the believer can exercise faith and Christian duties coram Deo, examining Luther’s criticism of celibacy, his view of sexuality and women, and his pastoral insights on the responsibilities of husbands in relation to wives and parents in relation to children, thereby demonstrating that Luther’s influence permeated the broader sphere of human life in the early sixteenth century.
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Wojciechowska, Beata. "Zaślubiny w Polsce średniowiecznej." Saeculum Christianum 24 (September 10, 2018): 85–90. http://dx.doi.org/10.21697/sc.2017.24.9.
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Marriage was an important moment in the lives of two people who decided to establish a family and enter into new family and neighbourhood arrangements. In the Middle Ages, Polish wedding ceremonies were given a ritual form. Sacred tradition merged with newer Christian content and marriage was recognized as a sacrament which symbolically emphasized the importance of events and was supposed to provide future happiness for the newlyweds. The wedding ceremony was preceded by three public announcements in church. It was laid down that the ceremony be held in church and with witnesses. The main elements were the handshake, the exchange of gifts in the form of wreaths, rings or other gifts, and the words spoken: I take you to be my husband/wife.
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Котович, Віра. "Християнські мотиви в ойконімах України: лінгвокультурологічний аспект." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 13–22. http://dx.doi.org/10.5604/01.3001.0013.6008.
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In the article there are discussed the names of modern settlements in Ukraine, motivated by church-Christian vocabulary. It was found out that such an oikonim is formed out of microtoponimes motivated by appellates to denote sacral structures; from the general or proper names that originally indicated the belonging of the object to clerics, on collective names denoting a family, a family, a collection of such persons were named an omonim nickname, surname; from naming the consecrated church or on the occasion of the settlement or its renaming in the time of the church-Christian holiday; from the collective names of persons named for belonging to a particular parish; series of appellates with sacred semantics; from anthroponimes with the original God and so on. It is proved that the oikonimes that explicate the information of the spiritual linguistic and cultural code are equally widespread both in time (from archaic to modern) and in space (throughout the territory of Ukraine). This indicates the continuity of the Ukrainian tradition of naming settlements.
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Rose, Deborah, and Peter Read. "Introduction." Cultural Studies Review 11, no. 1 (August 12, 2013): 89–91. http://dx.doi.org/10.5130/csr.v11i1.3447.
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We have been talking together about concepts of place for many years, and both jointly and separately we have come up against many horrific facts of damage, trauma, loss and irretrievable devastation. Debbie encountered this first and foremost in her work with Aboriginal Australians: What happens when sacred sites are destroyed? What are the effects of being dispossessed and having one’s own existence denied? What are the consequences of extinction when the extinct ones are kin—members of the one totemic family? Debbie’s engagements with ecological loss pressed her to consider extinctions and then to think of life itself in the context of desecration. Pete encountered these facts in his wide-ranging work with loss of place: What is the impact of destroyed homes and lost country? How do people engage with deliberate erasure of the sacred in recent war zones, with the vandalised cemeteries in Havana, or with a church in New South Wales where a black mass was conducted?
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Wybult, Witold. "Misja kanoniczna dla doradców życia rodzinnego." Ius Matrimoniale 31, no. 1 (June 1, 2020): 135–52. http://dx.doi.org/10.21697/im.2020.31.1.07.
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Code of Canon Law promulgated by John Paul II gave the secular in church the possibility to take part in the service of managing, teaching and sanctifying. Canon 228 seems to be the most significant and fundamental code rule to apply the canonical mission. The first point informs: „Persons who are found suitable are qualified to be admitted by the sacred pastors to those ecclesiastical offices and functions which they are able to exercise according to the precepts of the law”. The following paragraph states: „Persons who excel in necessary knowledge, prudence, and integrity are qualified to assist the pastors of the Church as experts and advisors, even in councils according to the norm of law”.
Code of Canon Law of 1983, which in a very synthetic way formalises the preparation for marriage, draws the attention to some significant pastoral elements and, which is important, leaves the initiative in all not specified matters to specific conferences of Bishops and ordinaries of place.
Polish Episcopal Conference meeting the expectations of the teaching of the Second Ecumenical Council of the Vatican and code norms published „Family Pastoral Directory”, which became the legal foundation for the requirement of demanding the sanction of competent power for family life counsellors to serve in Church, which formally means having missio canonica.
Polish dioceses respectively are developing the norms relative to the requirements set for family life counsellors during diocese synods or outside of them.
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Douma-Kaelin, Kelly. "Interchangeable Bodies: International Marriage and Migration in the Eighteenth-Century Moravian Church." Church History 90, no. 2 (June 2021): 348–66. http://dx.doi.org/10.1017/s000964072100144x.
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This article investigates the extent to which the theology and structure of marriage within the German Moravian Church functioned to connect and grow the Church as an international network across the Atlantic world in the eighteenth century. Specifically, it argues that Moravian conceptions of marriage facilitated intentional international partnerships that led to the relocation and migration of many European women as Moravian missionaries throughout the eighteenth century. In some instances, early Moravians lived in sex-segregated communal housing and viewed sexual intercourse as a sacred unification with Christ, free of human desire. Part of the Moravian impetus to be “everywhere at home” required preventing individual congregational differences in order to create a larger international community. If the Church aimed to view all brothers and sisters as productive bodies to serve the growth of the community, then these bodies needed to be interchangeable and unrooted to a specific space. The premeditated practice of intermarriage between congregations meant that there were not individual groups that practiced the Moravian faith, but rather a singular global church family. Based on an analysis of Moravian missionary women's memoirs, this article begins to delve into the social and geographic mobility available to these eighteenth-century women through a nonnormative marital structure.
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Gilja, Sani, and Boris Vulić. "»Sacramentum hoc magnum est.«." Diacovensia 26, no. 3 (2018): 405–22. http://dx.doi.org/10.31823/d.26.3.3.
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The sacrament of marriage is the foundation of Christian family from which it receives special strength to become a place of grace for society and the world. Understanding marriage exclusively as the freedom of married partners corrodes the seriousness of marital love from within, which becomes weak against even the slightest challenges. In the background of such an understanding lies the glorification of individual’s ego, which entails a negative attitude towards the traditional understanding of Christian marriage. The article shows that the celebration of the sacrament of marriage, which includes all the good and noble that a culture has introduced as a sign of the social and legal importance of marriage, places the nature of marriage in a completely new sacramental and sacred context. This horizon reveals an essential internal connection of marriage with all sacraments of the Church, especially the Eucharist. Continually strengthened by the Eucharist, the sacramental grace of marriage becomes active and fruitful not only in the form of eros, but mostly as an agape, as love that invites a person to die to themselves in order to truly realize oneself in marriage and family communion. The article seeks to help Christian spouses in modern temptations, to cooperate more seriously with the grace of the sacrament of marriage, with full awareness of the theological identity of a Christian family, thus becoming a unique and indispensable sign of Christ’s mystical love for the Church.
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Veress, Ferenc. "Az eucharisztia tiszteletének szimbolikus-építészeti formái." Építés - Építészettudomány 48, no. 3-4 (September 22, 2020): 197–225. http://dx.doi.org/10.1556/096.2020.008.
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Tanulmányomban a templomhomlokzat és az oltárépítmény felépítésének, tagoló rendszerének párhuzamaira kívántam felhívni a figyelmet. Mind a homlokzatoknak, mind az oltárarchitektúráknak a tervezői építészek voltak, így természetes, hogy hasonló motívumokat használtak fel mind a két esetben. A tridenti zsinat utáni katolikus megújulás fontos szereplője, Borromei Szent Károly, új tabernákulumformát és tértípust hozott létre a lombard építész, Pellegrino Tibaldi közreműködésével. Pellegrinónak kulcsszerepe volt a jezsuita templomtípus megteremtésében, tervei nyomán nem csupán Milánóban, hanem Torinóban is épült templom; hatása kimutatható a bécsi domonkos templom homlokzatán is, amelynek építésze, a bissonei Giovanni Giacomo Tencalla családjának több tagja révén közvetíthette Magyarországra az itáliai hatást. Az építészek, mint például a bécsi Kirche am Hof tervezője, a luganói Filiberto Lucchese, maguk is terveztek oltárokat, vagy közreműködtek a stukkátorokkal, akik gyakran ugyanabból a régióból érkeztek, mint a tervező építész. Így fordulhatott elő, hogy a nyugat-dunántúli stukkóoltárokat általában észak-itáliai mesterek készítették a templomhomlokzatok nyomán.Summary. This study proposes to re-examine the dynamic interaction between the frontispiece of the church and the high altar. While the façade often functions as an open-air altarpiece, the altar itself is a “gate of Paradise.” Both the frontispieces and the altar structures were designed by architects, consequently, they use similar motives. Carlo Borromeo, as a key-figure of post-tridentine church reformed the sacred space and the tabernacle of the Cathedral in Milan following the designs of Pellegrino Tibaldi. Pellegrino played an eminent role in creating a new Jesuit church-type in San Fedele, Milan, which served as a model for the Corpus Christi basilica in Torino as well as for the Santa Maria Dominican Church in Vienna. The latter one was planned by Giovanni Giacomo Tencalla from Bissone (Lugano), and from the same family stemmed well-known stuccators and painters, who also worked for Hungarian commissioners. The architect of the Jesuit church Kirche am Hof in Vienna, Filiberto Lucchese, also worked for the Batthyány family, and designed altarpieces. In this way, we are able to establish a strong interaction between the altar-structure and façade, bringing considerable novelty in analysing architectural forms and design.
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Lesiv, Mariya. "Prayer and Power." Ethnologies 34, no. 1-2 (August 6, 2014): 227–49. http://dx.doi.org/10.7202/1026152ar.
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A young girl from the western Ukrainian village of Horodnytsia was seriously ill. In 2007, a family in Germany sent her a statuette of the Mother of God that was said to have miraculous power. The gift was intended to help the girl to recover from her illness. The statuette took on a new purpose, developing into a new tradition. It was incorporated into a homemade altar that traveled from house to house, accompanied by many local women performing religious songs and prayers. This paper draws attention to the Horodnytsia ritual’s collective significance. From an emic perspective, as shared by the ritual’s practitioners, the new tradition communicated women’s response to the ongoing post-Soviet socio-economic crisis. From my own, etic, perspective, informed by performance and gender studies, the altar’s role appeared to expand beyond this, revealing women’s creative, though unselfconscious, attempt to subvert the patriarchal order of vernacular Christianity. The ritual empowered the village women, especially because it was shaped by the familiar model of religious authority. The women consecrated their domestic space following a well-known pattern of church spatial organization. They established their own authority through the development of a kind of close contact with the sacred that they could not achieve in the context of the traditional church.
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Kościelak, Sławomir. "Anglicans, Presbyterians, Quakers and other British Religious Groups in Gdansk in the 17th-18th Centuries." Saeculum Christianum 27, no. 2 (January 20, 2021): 89–102. http://dx.doi.org/10.21697/sc.2020.27.2.7.
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This article presents the religious aspects of the community of emigrants from the British Isles, mainly Scots, in Gdańsk. They tried to provide for their religious needs already in the Middle Ages, as evidenced by the existence of chapels and altars in some of the churches in Gdansk. After the success of the Reformation, mainly Scottish Presbyterians settled in Gdansk. Clergymen from their home country were brought in for their ministry. Both the Presbyterian clergy and the wealthy Scottish merchant elite of this denomination ruled the sacred building acquired in 1707, called the English Church. However, only few of the Presbyterians living in Gdansk identified with this building - according to legal arrangements, having the character of an “ethnic” temple - together with the Anglicans. Most Scots - by entering into family relationships - slowly melted into the community of the city on the Motława, using other Calvinist facilities. In addition to Presbyterians and very few Anglicans and Catholics there, English radicals, Chialists and Quakers, also tried to settle in Gdansk, but the city's unfavourable legislation and deterrent actions effectively prevented this transfer.
Dissertations / Theses on the topic "Sacred family of Brno church"
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Mohelník, Ladislav. "Kořeny moravské urbanistické struktury." Doctoral thesis, Vysoké učení technické v Brně. Fakulta architektury, 2014. http://www.nusl.cz/ntk/nusl-233261.
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The thesis has been written on the basis of main architectural concepts and their application in real life within a historical context investigation. Main architectural concepts are represented in a harmony of architectural composition that deals with relations among form, structure and space in the unique art work. Genius loci play very important role in the architectural creation - it represents a special and extra-ordinary urban locality and its architectural value in the historical, geographical and cultural context. The origin of Ostravice village within the historical frame concept of Moravia domain is the topic of this thesis. Other historical documents gave information about Bruneswerde as the Brno Castle. That means Brno Castle had to be founded not in Brno (as it has been consid-ered for many years) but it was located in Beskydy at Ostravice. The sacred city – Civitas Dei had been located in Bruneswerde region in early ages as the centre of European culture, education and spiritual life. Civitas Dei – divine Jerusalem in the transcription of St. Augustine's book De civitate Dei – is not only glorification of God and religious fantasy. It is also one of significant clues for recognition of historical architecture. The depiction of unknown settlement from the book of unde-fined origin is a superb testimony about extinct architectural works. They are legible from cadastral maps. Brno Castle - residence of nobility and power served shelter to St. Vojtěch, St. Prokop, St. Václav and St. Ludmila as it is obvious for the mentioned picture. Three major temples, three com-position axes symbolized by three towers on coins are in analogical relation to Brno triangle of four saints - the Saint family of Brno temples. Powerful ambitions of Brno City principals and clergy are inscribed into the urban structure in the way of composition relations which are legible to them who devoted themselves to the mystery of harmony. The absence of historical continuity affects personal attitudes and also identity of the whole community. The architecture truly reflects the past state of polis and it is eloquent even after its death. The architectural composition relations influence the natural environment for long time, longer than the architectural work existence. The geometric order of Renaissance Brno existence has not been in attention of architects so far. The features were discovered in characteristic paintings by Albrecht Durer. They are evidently secret works of the genius. A meaningful collaborator and follower in the extensive project was also his friend Jan Čert from Brno and lately from Vienna. His noble genealogy played a significant role in history of Silesia and Moravia for centuries. It is tendency to consider him as Austrian or even German architect. It is because of the fact that the genealogy tree of his noble family had roots in Moravia. It is supposed that Durer with Jan Čert´s support created the extraordinarily monumental architectural and urban works in Brno. A remarkable consensus in the urban composition of two squares and transition of traditional urban structure of Ostravice Civitas Dei into the modern Brno is also confirmed due to the identification of noble creators and owners, who were at the foundation, transformation and extinction of elements of the Moravian urban structure.
Books on the topic "Sacred family of Brno church"
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Wright, Wendy M. Sacred dwelling: A spirituality of family life. Leavenworth, KS: Forest of Peace Pub., 1994.
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Searching the Scriptures: Bringing power to your personal and family study. Salt Lake City, Utah: Deseret Book Co., 1997.
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Kirkpatrick, Diane. 52 weeks of family night 2: Scripture study edition. Salt Lake City, Utah: Deseret Book, 2009.
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Kirkpatrick, Diane. 52 weeks of family night 2: Scripture study edition. Salt Lake City, Utah: Deseret Book, 2009.
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Catholic Church. Catholic Bishop's Conference of Ethiopia and Eritrea. Human life is sacred: Pastoral letter of the Catholic Bishop's Conference of Ethiopia and Eritrea, on one of the problems facing family life at the present time. Addis Ababa: Catholic Bishop's Conference of Ethiopia and Eritrea, 1999.
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Wright, Wendy M. Sacred Dwelling: An Everyday Family Spiritualilty. Pauline Books & Media, 2007.
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Searching the Scriptures: Bringing Power to Your Personal and Family Study. Deseret Book, 2005.
Find full textBook chapters on the topic "Sacred family of Brno church"
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Introvigne, Massimo. "Joining The Church of Almighty God." In Inside The Church of Almighty God, 49–69. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190089092.003.0004.
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The chapter discusses the phenomenal growth of The Church of Almighty God and explores the possible reasons for it. While hostile sources claim the church is “against the family,” a study of the church’s sacred scriptures shows that its view of the family is in fact surprisingly positive and conversions often occur through relatives. Five stories of persons who converted are then presented: a young woman raised as a Jehovah’s Witness, a young Chinese man born in the United States, a couple owning a small business in Arizona, and a pastor of an evangelical church in the Philippines. Their narratives reflects the emic narrative of conversion and insist on the persuasiveness of theology. A survey conducted among diaspora church members in three countries (South Korea, USA, the Philippines) shows that most members were in fact converted by relatives, and in turn tried to convert other relatives.
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Russell, Tony. "“Salvation Is for All”." In Rural Rhythm, 182–84. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190091187.003.0055.
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Ledger-Lomas, Michael. "Religion in Common Life." In Queen Victoria, 78–107. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198753551.003.0004.
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This chapter sketches the development of Victoria’s liberal Protestant commitment to lived lay religion, which overlooked conventional distinctions between the sacred and the secular. Victoria and Albert regarded family and the home rather than the church as the locus of religious faith and practice, and sought to advance the identification of God with the laws of His creation. This chapter accordingly discusses Victoria’s relationship to the Christian sacraments, her creation and use of sacred space within royal homes, and her views of God and the natural world. It highlights the appeal of her and Albert’s godly domesticity to a broad Protestant public, while also indicating that Victoria’s hostility to Sabbatarianism and disdain for efforts to avert disease and war through prayer could set her at odds with religious, and particularly with evangelical, opinion.