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Journal articles on the topic 'Sacred Heart of Mary'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Wijaya, Leonita Catherine, Whedy Prasetyo, and Alwan Sri Kustono. "Konsep Akuntabilitas dalam Gereja Katolik." Jurnal Ekonomi Akuntansi dan Manajemen 19, no. 2 (September 28, 2020): 137. http://dx.doi.org/10.19184/jeam.v19i2.15115.

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This study aims to describe the concept of income and burden on the Holy Heart of the Virgin Mary Catholic Church. This research chooses the Sacred Heart of the Virgin Mary Catholic Church as the object of research, because the Sacred Heart of the Virgin Mary is a newly established church, so that accountability is an important pillar for the newly established church to gain the trust of the people. This research uses the interpretivis paradigm by using the case study method in its research method. Thus, primary and secondary data sources are needed in research, and use interviews, observations and documentation in this study. Data analysis methods used are data collection, data reduction, data presentation, and verification as well as drawing conclusions. The results of this study indicate that in general the Sacred Heart Church of the Virgin Mary has carried out finansial management properly, where finansial management is carried out accordingly, starting from planning to accountability. In this church the proposal is made in issuing funds used for ecclesiastical activities. The finansial reporting system made by finansial managers is fairly simple because tis based on trust in managing finances obtained through collectives and contributions from the people to fulfill the operational activities of the church. Keywords: Accountability, Transparency, Church, Accounting

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Mocydlarz, Włodzimierz. "Wkład kapłanów zakonnych w kształtowanie się liturgicznego kultu Serca Jezusa." Ruch Biblijny i Liturgiczny 63, no. 3 (September 30, 2010): 213. http://dx.doi.org/10.21906/rbl.173.

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Contribution by many religious priests (Benedictines, Cistercians, Dominicans, Franciscans and Jesuits) to the devotion of Sacred Heart has improved its theological roots. The article lists priests who conducted the study of Biblical and patristic sources of the cult of Sacred Heart. Their prayer, meditation and contemplation deepened the truth of the Gospel and Tradition. The worship of Sacred Heart is rooted in the Word of God and in it’s Patristic interpretation, but it’s theological development and the intervention of God through Marguerite Marie Alacoque brought to the approval of the cult by the Church.

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Raggi, Giuseppina. "In/Visibilities and Pseudo/Visibilities: the black woman’s portrait in the Bemposta chapel in Lisbon (1791-1792)." Vista, no. 6 (June 30, 2020): 23–42. http://dx.doi.org/10.21814/vista.3055.

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Giuseppe Trono’s painting in the Bemposta chapel, produced in 1791-1792, is the most representative artwork related to the social policies implemented by the Queen Mary I. This article focuses on the historical and artistic analyses to frame the political and religious context, and to clarify its misunderstood iconography. The cult of the Sacred Heart, instituted in 1779 by Pope Pius VI, is crucial to reframe the meaning of the painting. The new approach offers an original interpretation of the black woman who is represented in it. Her identity and biography are brought to the light. Her subjectivity is compared to the more known biographies of the enslaved black dwarfs, who lived at the Portuguese royal court, mainly the female dwarf Rosa of the Sacred Heart, portraited in Mascarada Nupcial by José Conrado Roza (1788). Her in/visibility is compared, also, to the ‘silence’ about the black presence in the painting The earthquake of 1755 by João Glama (2nd half of 18th century).

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Logan, Oliver. "Pius XII: romanità, prophesy and charisma." Modern Italy 3, no. 02 (November 1998): 237–47. http://dx.doi.org/10.1080/13532949808454806.

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Summary The modern popular cult of the Pope, which originated with the ‘disinherited’ papacy of Pius IX, reached its acme with Pius XII. Phases of intensification of this cult, which was linked to other ‘devotions’, those of the Sacred Heart of Jesus and of the Virgin Mary, served to mobilize the Catholic masses at critical junctures for the Catholic Church and in the face of what were perceived as political threats. Pius XII had to animate ‘movement’ in an age proclaimed to be one of a unique crisis of civilization. The projection of him as a charismatic figure was linked to that of Rome as a sacred centre and as the very fulcrum of world history. The Catholic activist ethos of ‘movement’ and also the presentation of the interchange between Pius XII and the Crowd had features in common with Fascist rhetorics, but ultimately the cult of the ‘victim-Pope’ represented an inversion of the crasser forms of power-imagery.

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Curcio-Nagy, Linda A. "Native Icon to City Protectress to Royal Patroness: Ritual, Political Symbolism and the Virgin of Remedies." Americas 52, no. 3 (January 1996): 367–91. http://dx.doi.org/10.2307/1008006.

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Kind, gentle, humble, mother to all. This is the traditional Catholic image of the Virgin Mary. Beginning in the fifth century A.D., the popular devotion to the mother of Christ increased rapidly in Europe. Numerous apparitions and accompanying shrines during the late Medieval and early modern period demonstrated her new role in folk Catholicism. In Spain, as in other areas of Europe, the Virgin Mary became one of the major intercessional images, protecting believers from drought, floods, and sickness. Considering her role in the popular belief system of the Iberian peninsular, it was only logical that the sacred image of Mary would travel the Atlantic to New Spain and appear to Native American neophytes who years earlier had worshipped Tonantzin, mother earth, among other female deities. The image of the Virgin Mary could easily incorporate diverse groups under a single symbolic entity. Catholicism held that she was open to all, listened to all, aided all of pure heart. Mary was a force of integration; yet, depending upon the circumstances and the believers, such devotion could also fragment society This study analyzes the history of one such symbol; an integrating force that is best remembered as being one of the most divisive: the Virgin of Remedies of Mexico City.

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Jyothi, K. M., and P. O. Nameer. "Birds of sacred groves of northern Kerala, India." Journal of Threatened Taxa 7, no. 15 (December 26, 2015): 8226. http://dx.doi.org/10.11609/jott.2463.7.15.8226-8236.

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<p>Sacred groves are patches of vegetation preserved due to religious or cultural tradition. They are protected through spiritual beliefs. Sacred groves provide an excellent abode to the biodiversity of the region where they are located. Scientific exploration of fauna from sacred groves of India is few and far between. The present study was conducted to explore the bird diversity and abundance in 15 selected sacred groves of northern Kerala, eight from Kannur District and seven from Kasargod District each. A total of 111 bird species were observed belonging to 49 families and 16 orders. The sacred groves of northern Kerala support many of the ‘forest-birds’ such as the Grey Junglefowl <em>Gallus sonneratii</em>, Asian Fairy-bluebird <em>Irena puella</em>, Tickell’s Blue-flycatcher <em>Cyornis tickelliae</em>, Malabar Trogon <em>Harpactes fasciatus</em>, Heart-spotted Woodpecker <em>Hemicircus canente</em>, Malabar Whistling-Thrush <em>Myophonus horsfieldii</em>, Little Spiderhunter <em>Arachnothera longirostra, </em>etc. The sacred groves of northern Kerala also support two endemic bird species of the Western Ghats, such as the Malabar Grey Hornbill <em>Ocyceros griseus</em> and Rufous Babbler <em>Turdoides subrufa</em>. Five species of raptors and four owl species were reported from the sacred groves of north Kerala during the present study. The breeding of the White-bellied Sea-Eagle has been reported at Edayilakadu Kavu, a sacred grove in Kasargod District. The sacred groves of northern Kerala also supported 17 species of long distant migratory birds. Thazhe Kavu, recorded the Black-headed Ibis <em>Threskiornis melanocephalus</em>, a Near-Threatened bird according to IUCN.</p><div> </div>

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Bokhari, Uswah, Uswah Shoaib, Farhat Ijaz, Farida Hafeez, Rana Khurram Aftab, and Musarrat Ijaz. "Bullying and its Effect on Mental Wellbeing of the Students: A Case Study in Two Different Schools." Discoveries Reports 3 (December 30, 2020): e12. http://dx.doi.org/10.15190/drep.2020.6.

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Background: Bullying can be a major problem for many children at most schools. Traditionally, bullying is associated with lower academic achievements and generally lower life satisfaction in a child’s primary years of life. Previous studies exploring the effects of bullying on positive psychological constructs of a child have shown varying results. Objectives: This study is aimed to analyze the degree of bullying in two different schools of Lahore and evaluate its effect on the positive mental wellbeing of the students of each institution. Methods: 381 participants were selected from two schools of Lahore, Pakistan: Sacred Heart Convent and Ibne Sina College. The students selected were from grades 6 to 10. The severity of bullying was analyzed by using a questionnaire designed using the Victimization Scale and the WHO-5 Scale. The scores were calculated for each school and the results were compared for victimization and positive mental wellbeing. Results: The mean score for victimization was 8.90 at the Ibne Sina College and 5.89 at the Sacred Heart Convent, which means the incidence of bullying was higher at Ibne Sina College. According to WHO Wellbeing Index, the mental wellbeing was also higher at Ibne Sina College, with 60.7% of students reporting a score higher than 13, as compared to 48.6% from Sacred Heart Convent. Conclusion: These results suggest that in Pakistan, the rate of traditional bullying is higher among students of co-educational school i.e., students of both genders in the same school or college, however, they also report higher general happiness and lower risk for depression. Irrespectively, there is a need to incorporate the promotion of anti-bullying programs and promote positive health as an integral part of the curriculums in school.

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Craigie, Frederic. "Heart and soul: providing spiritual care in family medicine." European Journal for Person Centered Healthcare 2, no. 2 (April 22, 2014): 226. http://dx.doi.org/10.5750/ejpch.v2i2.720.

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The framework of “spirituality” and spiritual care offers a practical way of embodying many of the values of person-centered medicine. Spiritual care involves a personal arena that focuses on the groundedness, healing intention and presence of clinicians, a clinical arena that focuses on helping patients to cultivate connections with that which is “vital and sacred” in their lives and an organizational arena that focuses on mission, community and leadership qualities of organizational culture and “soul.” The complementary processes of transcendence (letting go of uncontrollable life experiences) and purpose (living in faithfulness to personal values) together create a context for people’s wellness, growth and healing. Healthcare clinicians can introduce some of these ideas and begin some of these conversations with patients, working in collaboration with specialist spiritual and behavioral health caregivers to carry forward this work in greater depth.

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Tarulli, Laurel. "Readers' Advisory: Gender, Sexuality, and Identity in Fiction: Suggesting New Titles to Make All Readers Feel Like They Belong." Reference & User Services Quarterly 57, no. 4 (June 15, 2018): 248. http://dx.doi.org/10.5860/rusq.57.4.6701.

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Epochs of transition keep us on the alert. They ask us to keep our eyes open upon the distant horizons, our minds listening to seize every indication that can enlighten us: reading, reflection, searching, must never stop; the mind must keep flexible in order to lose nothing, to acquire any knowledge that can aid our mission. . . . Immobility and arrested development bring decadence; a beauty, fully unfolded, is ready to perish. So, let us not rest on our beautiful past.—Janet Erskine Stuart, RSCJ, 1914The above quote from Janet Erskine Stuart of the Society of the Sacred Heart, fondly referred to as Mother Stuart, was written in 1914, at a time when the world was in turmoil. A religious congregation that has included many remarkable and forward-thinking women, the Society has a reputation for persevering and growing stronger during times of change. Born out of the French Revolution, the society was formed in France to educate children in a time when a new world was emerging. Education endures as a core value of the Society—and most importantly, the concept of educating the whole person. Indeed, the goals that guide the Society of the Sacred Heart include a deep respect for intellectual values, social awareness, and personal growth in an atmosphere of wise freedom.

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Sharov, Konstantin. "Gender topic in the Corinthian sermons and epistles of the apostle Paul." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 1 (2020): 267–77. http://dx.doi.org/10.25205/1995-4328-2020-14-1-267-277.

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In the paper, several well-known passages from the Epistles of the Apostle Paul are studied that raise the women’s issue in Corinth and still cause many discrepancies and contradictory assessments from masculine bias and chauvinism in early Christian preaching to St Paul’s personal misogyny. The author shows that these places should be interpreted as a continuation of the Corinthian sermons of the Apostle, deliberately composed by Paul in the context of non-Christian Greco-Roman culture of Corinth revived by Julius Cæsar. At the heart of this Corinthian culture, there was the famous temple of Aphrodite, sacred prostitution and the exquisitely hedonistic hetæras society.

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Palazón Mayoral, María Rosa. "Corazón de la oscuridad." Interpretatio. Revista de Hermenéutica, no. 6-1 (March 9, 2021): 177–88. http://dx.doi.org/10.19130/iifl.it.2021.6.1.24871.

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“Corazón de la oscuridad” [Heart of Darkness] takes up a title by Joseph Conrad; here darkness equals evil. It admits the polysemy of the word evil, which bounces back on its opposite good. In ancient philosophy, God was the Highest good, Christian religion left an imprint of this faith even in individuals who do not consider themselves religious. Even if we are not aware of it, many of the imprints that we carry inside ourselves (in the other self) move the affects. We must discover the manifested motive; then we discover the twinning character of the sacred, explicit in the patron saint festivities. Ancient rituals, however terrible we may judge them, lead to sociability as a symbol, and can become a manifestation of good and justice.

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KOWAL, EMMA. "Spencer's double: the decolonial afterlife of a postcolonial museum prop." BJHS Themes 4 (2019): 55–77. http://dx.doi.org/10.1017/bjt.2019.12.

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AbstractIn the mid-1990s, staff at Museum Victoria planned the new Melbourne Museum. The Indigenous gallery was a major focus at a time when many museums around the world forged new ways of displaying Indigenous heritage. Named Bunjilaka (a Woiwurrung word meaning ‘place of Bunjil', referring to the ancestral eaglehawk), the permanent Indigenous exhibit was a bold expression of community consultation and reflexive museum practice. At its heart was a life-size model of Baldwin Spencer, co-author of the classic anthropological monograph The Native Tribes of Central Australia (1899). When Bunjilaka was replaced with a wholly Indigenous-designed exhibit of Aboriginal Victoria in 2011, the model was informally retained by museum staff. Initially sitting awkwardly on a trolley in a narrow room where objects were processed for accession, Spencer himself remained unrecorded in any database. With no official existence but considerable gravity, he ended up housed in the secret/sacred room, surrounded by restricted objects that Spencer the man had collected. This article traces Spencer's journey from a post-colonial pedagogical tool to a transgressive pseudo-sacred object in an emerging era of decolonial museology. I argue that Spencer's fate indicates a distinct period of post-colonial museology (c.1990–2010) that has ended, and illustrates how the shifting historical legacies of science operate in the present.

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O’Brien, Susan. "Making Catholic Spaces: Women, Decor, and Devotion in the English Catholic Church, 1840-1900." Studies in Church History 28 (1992): 449–64. http://dx.doi.org/10.1017/s0424208400012614.

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Nanda took in her surroundings… At the end of the corridor stood a statue of Our Lord in white robes wearing a red, thorn-circled heart on his breast like an order. The bent head with its pale brown hair and beard was girlish and gentle; the brass halo had been polished till it winked and reflected each flicker of the little glass lamp that burned on the pedestal… At the end of the passage hung a large oil painting of Our Lord, showing his five wounds … Between the lines [of desks] stood a statue of Our Lady, supported on each side by angels with folded wings and flying girdles. Nanda thought it was a privilege to be near so holy company. Her desk was empty but for a small picture of the Sacred Heart gummed inside the lid. … ‘I never thought there were so many holy pictures in the world,’ she thought to herself. Every room she had entered since she had arrived at the Convent of the Five Wounds had had its picture or statue.’

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Benatti, Camila. "A cidade-santuário de Fátima: percepções do território religioso por meio da análise de mapas mentais." Ateliê Geográfico 10, no. 2 (September 13, 2016): 183. http://dx.doi.org/10.5216/ag.v10i2.35450.

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ResumoNo ano de 1917, a manifestação de um fenômeno religioso em Fátima (Portugal) acabou por gerar transformações profundas em sua paisagem. A partir da crença neste acontecimento, nasce num descampado um dos maiores centros de peregrinação mundial, o Santuário de Fátima. Abordando os fenômenos religiosos sob a perspectiva geográfica, este artigo tem como principal intuito analisar e compreender as percepções dos alunos do Colégio do Sagrado Coração de Maria da cidade de Fátima em relação à cidade e ao respectivo território religioso. Como proposta de análise remeteu-se a métodos qualitativos através da elaboração de mapas mentais. A partir desta análise foi possível identificar que embora haja a carência de alguns espaços e infraestruturas direcionados às necessidades dos residentes locais, estes revelam um forte sentimento de pertença em relação ao território em estudo. Este envolvimento é refletido no reconhecimento por parte destes jovens do valor simbólico e patrimonial da cidade de Fátima enquanto lugar sagrado e religioso.Palavras-chave: Santuário de Fátima; Lugar sagrado; Percepção do espaço; Mapas mentais. AbstractIn the year of 1917, the manifestation of a religious phenomenon took place in Fatima, which turned out to engender profound changes in its landscape. From the belief in this event emerged in an open field the Sanctuary of Fatima, one of the largest world centers of pilgrimage. Approaching the religious phenomena from a geographical perspective, this research has the main purpose of understand and analyze the perceptions of the students of the College of the Sacred Heart of Mary of the city of Fatima in relation to the city and its religious territory. As proposed analysis referred to qualitative methods through the development of mental maps. From this analysis we found that although there is a shortage of some spaces and infrastructure targeted to the needs of local residents, they reveal a strong sense of belonging towards the area under study. This involvement is reflected in the recognition on the part of these young people the symbolic and heritage value of the city of Fatima as religious and sacred place.Key words: Sanctuary of Fatima; Sacred place; Perception of space; Mental maps. ResumenEn 1917 , la manifestación de un fenómeno religioso en Fátima (Portugal ) ha generado profundos cambios en su paisaje. De la creencia en este evento , que nace en un campo uno de los mayores centros mundiales de peregrinación, el Santuario de Fátima. Dirigiéndose el fenómeno religioso desde el punto de vista geográfico, este artículo tiene el objetivo de analizar y comprender las percepciones de los estudiantes del Colegio del Sagrado Corazón de María de Fátima en relación con la ciudad y su territorio religioso. Como propuesta de análisis hace utilizado métodos cualitativos a través de la elaboración de mapas mentales. A partir de este análisis fue posible identificar que a pesar de que hay una escasez de algunos espacios e infraestructuras orientados a las necesidades de los residentes locales, estos revelan un fuerte sentido de pertenencia hacia la zona de estudio. Este compromiso se refleja en el reconocimiento por parte de estos jóvenes del valor simbólico de Fátima como un lugar religioso y sagrado.Palabras-Claves: Santuario de Fátima; Lugar sagrado; Percepciones del espacio; Mapas mentales.

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Bruno-Jofré, Rosa. "The Missionary Oblate Sisters of the Sacred Heart and Mary Immaculate (MO) and the Sisters of Our Lady of the Missions (RNDM): the intersection of education, spirituality, the politics of life, faith and language in the Canadian prairies, 1898–1930." Paedagogica Historica 49, no. 4 (August 2013): 471–93. http://dx.doi.org/10.1080/00309230.2013.799499.

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16

DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (March 3, 2012): 102–3. http://dx.doi.org/10.1111/j.1467-9736.2012.00798.x.

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DALGARNO, SCOTT. "SACRED HEART." Yale Review 100, no. 2 (2012): 102–3. http://dx.doi.org/10.1353/tyr.2012.0049.

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BLYTHE, MARTIN. "The Mary Magdalen Mystique -- Sacred Prostitute?" Emergences: Journal for the Study of Media & Composite Cultures 12, no. 2 (November 2002): 285–91. http://dx.doi.org/10.1080/10457220216368.

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Allen, Jonathan Parkes. "Sanctifying Domestic Space and Domesticating Sacred Space: Reading Ziyāra and Taṣliya in Light of the Domestic in the Early Modern Ottoman World." Religions 11, no. 2 (January 28, 2020): 59. http://dx.doi.org/10.3390/rel11020059.

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Shrine-visitation (ziyāra) and devotion to Muḥammad (such as expressed in taṣliya, the uttering of invocations upon the Prophet), both expressed through a range of ritualized practices and material objects, were at the heart of everyday Islam for the vast majority of early modern Ottoman Muslims across the empire. While both bodies of practice had communal and domestic aspects, this article focuses on the important intersections of the domestic with both shrine-visitation and Muḥammad-centered devotion as visible in the early modern Ottoman lands, with a primary emphasis on the eighteenth century. While saints’ shrines were communal and ‘public’ in nature, a range of attitudes and practices associated with them, recoverable through surviving physical evidence, travel literature, and hagiography, reveal their construction as domestic spaces of a different sort, appearing to pious visitors as the ‘home’ of the entombed saint through such routes as wall-writing, gender-mixing, and dream encounters. Devotion to Muḥammad, on the other hand, while having many communal manifestations, was also deeply rooted in the domestic space of the household, in both prescription and practice. Through an examination of commentary literature, hagiography, and imagery and objects of devotion, particularly in the context of the famed manual of devotion Dalā’il al-khayrāt, I demonstrate the transformative effect of such devotion upon domestic space and the ways in which domestic contexts were linked to the wider early modern world, Ottoman, and beyond.

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Buchanan, Bradley W. "Armed with Questions: Mary Butts's Sacred Interrogative." Twentieth Century Literature 49, no. 3 (2003): 360. http://dx.doi.org/10.2307/3175985.

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Johnson, Elizabeth A. "The Sacred Memory of Mary. Walter Brennan." Journal of Religion 69, no. 4 (October 1989): 607–8. http://dx.doi.org/10.1086/488255.

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Martin, Francis. "Mary in Sacred Scripture: An Ecumenical Reflection." Thomist: A Speculative Quarterly Review 72, no. 4 (2008): 525–69. http://dx.doi.org/10.1353/tho.2008.0000.

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Buchanan, Bradley W. "Armed with Questions: Mary Butts’s Sacred Interrogative." Twentieth-Century Literature 49, no. 3 (2003): 360–87. http://dx.doi.org/10.1215/0041462x-2003-4001.

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Martin, Keir. "Subaltern perspectives in post-human theory." Anthropological Theory 20, no. 3 (November 7, 2019): 357–82. http://dx.doi.org/10.1177/1463499618794085.

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Much recent anthropological theory demonstrates a concern to defend indigenous ontologies against allegedly singular and oppressive colonial or modernist settlements. These Western settlements are said to rely upon conceptual separations such as that between nature and culture or between nature and beliefs. Such conceptual separations are held to be at the heart of the malign effects that Western modernity is perceived as creating as they are relentlessly imposed upon non-Western indigenous peoples. De la Cadena, for example, argues that a distinction between (scientific) truth and (cultural) belief has been at the heart of modernist projects to disallow or marginalise the everyday and ritual relations with non-human ‘earth beings’ (such as living sacred mountains) that she describes as being central to Latin American ‘indigenous’ ways of being. The moves to protect the tubuan, a ritual figure and non-human actor held to be of great importance by many of Tolai people in Papua New Guinea’s East New Britain Province, could easily be read through this framing, in which a modern Western ontology imposes a separation between a ‘natural’ order and ‘cultural beliefs’, which are relegated to a secondary order of importance. Although this framing looks very much like the perspective sometimes adopted by certain Tolai, it is far from the only perspective that can be advanced. In particular, this framing tends to most often be strongly rejected by those who are severely critical of the emerging postcolonial indigenous elite in Papua New Guinea. In simply advancing a framing that celebrates non-human agency as a rejection of colonial ontological imperialism, anthropology risks not only deliberately flattening out the ethnographic richness of the shifting perspectives of the people we work with but, in particular, silencing subaltern perspectives in a world of rapidly increasing socio-economic inequality.

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Hitchner, Sarah, and Poline Bala. "TRAVERSING SACRED STONES IN THE HEART OF BORNEO: TRANSBOUNDARY ECOTOURISM THROUGH THE MEGALITHIC LANDSCAPES OF THE KELABIT HIGHLANDS OF SARAWAK, MALAYSIA AND THE KERAYAN HIGHLANDS OF KALIMANTAN, INDONESIA." Journal of Borneo-Kalimantan 6, no. 2 (December 30, 2020): 84–97. http://dx.doi.org/10.33736/jbk.2904.2020.

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The Kelabit Highlands of Sarawak, Malaysia and the Kerayan Highlands of Kalimantan, Indonesia areculturally contiguous areas separated by the Apad Wat mountain range, consisting of a number ofvillages that are related ethnically, linguistically, and through marriage. Though now separated by apolitical boundary, locals have always traversed this border. Now, foreign tourists also walk across thisborder, as community-based transboundary ecotourism is often centered around long-distance trekkingamong villages. The main attractions along the way for most tourists are impressive megaliths thatinclude erected stones, carved stones, and large piles of stones, and other cultural sites such as oldlonghouse sites, and earthworks in various shapes such as crocodiles. These cultural sites, and thelandscape in which they are found, represent a complex history of movement in the landscape by various,but related, ethnic groups that predates political separation. These sites have deep cultural and religioussignificance to local people on both sides of the border, and the experience of trekking among them hassignificance beyond mere tourism for many visitors as well. There is strong local, governmental, andinternational support for ecotourism development here, as well as an awareness of the possible pitfallsof expanding ecotourism in this region. This paper provides background on elements of the landscapeitself, particularly megalithic structures located within intact rain forest, that attract visitors. It alsopresents a synopsis of some of the cross-boundary efforts to simultaneously promote responsible andculturally sensitive ecotourism development and to protect the ecological and cultural integrity of thisunique megalithic landscape in the “heart of Borneo.” Research for this article was conducted primarilyin the Kelabit Highlands, and emphasis on this area is reflected in the data and discussion.

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Clark, Peter. "Mary Cross. Sacred Spaces: Turkish Mosques and Tombs." Asian Affairs 45, no. 2 (May 4, 2014): 346–47. http://dx.doi.org/10.1080/03068374.2014.910998.

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Shelleda, Leah. "Behind the Sacred Heart." Psychological Perspectives 53, no. 1 (February 26, 2010): 122–23. http://dx.doi.org/10.1080/00332920903306692.

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Green, Steven J. "Collapsing Authority and ‘Arachnean’ Gods in Ovid's Baucis and Philemon (Met. 8.611-724)." Ramus 32, no. 1 (2003): 39–56. http://dx.doi.org/10.1017/s0048671x00001284.

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Among the many delightful stories woven into Ovid's Metamorphoses, the tale of Baucis and Philemon in Book 8—not found before Ovid—has long proven a favourite with many readers. Narrated by the elderly Lelex, the story goes that Jupiter and Mercury are wandering on earth from door to door in need of shelter; they are received by a pious old couple, Baucis and Philemon, who entertain them with their utmost hospitality; the gods later reveal themselves, punish the inhospitable neighbourhood and reward the pious couple with everlasting life by turning them into sacred trees. This popular story has been the subject of at least two lighthearted operas, by Joseph Haydn (18th century) and Charles-François Gounod (19th century); both Rubens (c.1620) and Rembrandt (1658) have depicted scenes from the story on canvas; elegant poetic translations have been written by John Dryden (1693) and Jonathan Swift (1709). It is not difficult to understand why this story has provided particular enjoyment for the reader. In a poem which too often presents the gods as indifferent to justice and indulgent in their basest desires, here is a story which celebrates the proper relationship between divine and mortal, and pulls on moral, almost Christian heart-strings. Many might agree with G. Karl Galinsky's observation that the story has the effect of ‘radiating so obviously the sort of kindly warmth which some of Ovid's readers would like to find in more of [Ovid's] myths and, one suspects, in their daily lives.’

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Fisken, Beth Wynne. ""The Art of Sacred Parody" in Mary Sidney's Psalmes." Tulsa Studies in Women's Literature 8, no. 2 (1989): 223. http://dx.doi.org/10.2307/463736.

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Hanus, Deborah. "The Sacred Heart of Matter." Theology Today 57, no. 1 (April 2000): 105. http://dx.doi.org/10.1177/004057360005700112.

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Meyer, Birgit. "The Sacred Heart of Jesus." Material Religion 13, no. 2 (April 3, 2017): 232. http://dx.doi.org/10.1080/17432200.2017.1302126.

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Hallock, Geoffrey G. "The Sacred Heart Bilobed Flap." Plastic and Reconstructive Surgery 136, no. 2 (August 2015): 286e—288e. http://dx.doi.org/10.1097/prs.0000000000001458.

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Egginton, William. "The Sacred Heart of Dissent." CR: The New Centennial Review 2, no. 3 (2002): 109–38. http://dx.doi.org/10.1353/ncr.2002.0046.

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Maddox, Marjorie. "The Sacred Heart of Jesus." Christianity & Literature 46, no. 1 (December 1996): 24. http://dx.doi.org/10.1177/014833319604600103.

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Campbell, Ewan, and Adrián Maldonado. "A NEW JERUSALEM ‘AT THE ENDS OF THE EARTH’: INTERPRETING CHARLES THOMAS’S EXCAVATIONS AT IONA ABBEY 1956–63." Antiquaries Journal 100 (June 11, 2020): 33–85. http://dx.doi.org/10.1017/s0003581520000128.

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Iona was a major European intellectual and artistic centre during the seventh to ninth centuries, with outstanding illustrated manuscripts, sculpture and religious writings produced there, despite its apparently peripheral location ‘at the ends of the earth’. Recent theological discourse has emphasised the leading role of Iona, and particularly its ninth abbot, Adomnán, in developing the metaphor of the earthly monastery as a mirror of heavenly Jerusalem, allowing us to suggest a new appreciation of the innovative monastic layout at Iona and its influence on other monasteries in northern Britain. The authors contend that the unique paved roadway and the schematic layout of the early church, shrine chapel and free-standing crosses were intended to evoke Jerusalem, and that the journey to the sacred heart of the site mirrored a pilgrim’s journey to the tomb of Christ. The key to this transformative understanding is Charles Thomas’s 1956–63 campaign of excavations on Iona, which this article is publishing for the first time. These excavations were influential in the history of early Christian archaeology in Britain as they helped to form many of Thomas’s ideas, later expressed in a series of influential books. They also revealed important new information on the layout and function of the monastic complex, and produced some unique metalwork and glass artefacts that considerably expand our knowledge of activities on the site. This article collates this new information with a re-assessment of the evidence from a large series of other excavations on Iona, and relates the results to recent explorations at other Insular monastic sites.

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Heska-Kwaśniewicz, Krystyna. "„Góry to naisto najszlachetniejsze dzieło Boże”. O Złotej wolności Zofii Kossak." Góry, Literatura, Kultura 12 (August 1, 2019): 321–34. http://dx.doi.org/10.19195/2084-4107.12.19.

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“The mountains are indeed God’s most noble creation”: On Zofia Kossak’s Złota wolność Golden LibertyZofia Kossak, author of excellent historical novels, outstanding books for young readers and many other fine literary works, liked to describe landscapes, with the mountains being her favourite landscapes. She sensed their sacred dimension, as it were, and symbolic meanings. She “read” them as cultural texts and described their colours, scents and sounds with a large dose of sensuality, which made her descriptions dynamic. As a result, they still seem to be moving and the people included in them always travel across space and inside their inner selves.Space is described in a sensual manner true to reality, because the writer knew it from experience; enchantment but also realism can be found in all descriptions and plots — constructed in a way that would make it possible to show this space as much as possible, at various times of day and year. This is precisely the case of Złota wolność Golden Liberty, a novel about the 17th century, the action of which takes place in the regions of Nowy Sącz, the Island Beskids and the Pieniny. The protagonists of the novel, Sebastian and Piotr Pielsz, brothers from Czarny Potok, are Polish Brethren, fighting for the affection of one girl, Hanka, whose heart is won by the younger brother, Piotr, a brave Winged Hussar who fought under Chodkiewicz at the Battle of Kircholm. All this is happening against the background of lush highland nature described with admiration, at various times of the year.

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Ripper Naigeborin, Gabriela. "Loss and Longing in the Zoharic Reading of Eichah." Cadernos de Língua e Literatura Hebraica, no. 16 (May 13, 2021): 98–108. http://dx.doi.org/10.11606/issn.2317-8051.cllh.2018.172251.

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This essay proposes a close analysis of the introduction to the Kabbalist text known as Midrash ha-Ne’lam al Eichah, an interpretation of the biblical book of Lamentations which integrates the medieval text of the Sefer ha-Zohar. While the biblical version centers the destruction of the First Temple in 586 B.C.E., the medieval narrative of the Midrash ha-Ne’lam opens with an anachronistic argument between the two Jewish communities historically formed with the fall of the First Temple: the one in Babylon, the symbol of the Jewish Diaspora, and the other in Jerusalem, the heart of the Holy Land of the Jewish people. Collapsing the destruction of the First Temple with the subsequent destruction of the Second Temple in 70 C.E., the Midrash ha-Ne’lam intersperses literal and figurative meaning to craft a cosmic narrative of loss and longing, which runs parallel to the original biblical account. By focusing on the argument between the Babylonian and Jewish communities, the present article probes into a tension that structures the Jewish condition in the diaspora: the combination of material distance from, and spiritual attachment to, one’s sacred homeland, induces a state of spiritual homelessness. The Midrash ha-Ne’lam paints the “competition” for the right to mourn the loss of the Temple as a family argument between those who stayed in the destroyed homeland and those who have strayed from it many generations before, a tension that reverberates to this day on the inner division between diaspora and Israeli Jews.

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Ripper Naigeborin, Gabriela. "Loss and Longing in the Zoharic Reading of Eichah." Cadernos de Língua e Literatura Hebraica, no. 16 (May 13, 2021): 98–108. http://dx.doi.org/10.11606/issn.2179-0892.cllh.2018.172251.

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This essay proposes a close analysis of the introduction to the Kabbalist text known as Midrash ha-Ne’lam al Eichah, an interpretation of the biblical book of Lamentations which integrates the medieval text of the Sefer ha-Zohar. While the biblical version centers the destruction of the First Temple in 586 B.C.E., the medieval narrative of the Midrash ha-Ne’lam opens with an anachronistic argument between the two Jewish communities historically formed with the fall of the First Temple: the one in Babylon, the symbol of the Jewish Diaspora, and the other in Jerusalem, the heart of the Holy Land of the Jewish people. Collapsing the destruction of the First Temple with the subsequent destruction of the Second Temple in 70 C.E., the Midrash ha-Ne’lam intersperses literal and figurative meaning to craft a cosmic narrative of loss and longing, which runs parallel to the original biblical account. By focusing on the argument between the Babylonian and Jewish communities, the present article probes into a tension that structures the Jewish condition in the diaspora: the combination of material distance from, and spiritual attachment to, one’s sacred homeland, induces a state of spiritual homelessness. The Midrash ha-Ne’lam paints the “competition” for the right to mourn the loss of the Temple as a family argument between those who stayed in the destroyed homeland and those who have strayed from it many generations before, a tension that reverberates to this day on the inner division between diaspora and Israeli Jews.

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Witek, Terri. "Margaret-Mary and the Heart." Antioch Review 56, no. 1 (1998): 56. http://dx.doi.org/10.2307/4613616.

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Kew, Carole. "Creative Pauses, Creative Energies: Mary Wigman's Eastward Turn." Dance Research 37, no. 1 (May 2019): 77–88. http://dx.doi.org/10.3366/drs.2019.0254.

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Pauses, or resting positions, were a feature of Mary Wigman's dance. This enquiry discusses ways in which this feature is related to non-Western philosophies and techniques. In a process reminiscent of sacred dance, spectators were empowered to create their own mental images from within the space offered up by the pauses in Wigman's movement.

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Ulrickson, Maria Cecilia. "The Sacred Heart of Early Haiti." Catholic Historical Review 106, no. 4 (2020): 595–624. http://dx.doi.org/10.1353/cat.2020.0057.

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Beavis, Mary Ann. "The Deification of Mary Magdalene." Feminist Theology 21, no. 2 (December 17, 2012): 145–54. http://dx.doi.org/10.1177/0966735012462840.

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The past 25 years have seen an upsurge of interest in the figure of Mary Magdalene, whose image has been transformed through feminist scholarship from penitent prostitute to prominent disciple of Jesus. This article documents another, non-academic, interpretation of Mary Magdalene – the image of Mary as goddess or embodiment of the female divine. The most influential proponent of this view is Margaret Starbird, who hypothesizes that Mary was both Jesus’ wife and his divine feminine counterpart. The author suggests that feminist theologians/thealogians should (a) be aware of this popular understanding of Mary; and (b) consider what it is about Mary Magdalene as the sacred feminine/Bride of Jesus/Sophia that captures the public imagination in a way that other feminist christologies do not.

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Höpfl, Heather. "Sacred Heart: a comment on the heart of management." Culture and Organization 14, no. 3 (September 2008): 225–40. http://dx.doi.org/10.1080/14759550802270650.

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Emanov, Alexandr G., and Ivan P. Komarov. "Sacred Objects of the Livonian Order." Tyumen State University Herald. Humanities Research. Humanitates 5, no. 3 (October 30, 2019): 133–45. http://dx.doi.org/10.21684/2411-197x-2019-5-3-133-145.

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This article explores the sacred patronage in Livonian order. There are 350 sacred objects in Livonia in the 14th-16th centuries, such as altars, chapels, churches, monasteries, and hospitals. Half of them have the saints patrons which have been identified. A third was inherited from old religious and secular keepers, while the rest were founded by the Livonian order. The most prominent among the saint patrons are Virgin Mary, St. George, St. John, St. Anna, St. Catherine, and St. Nicholas. They are followed by St. Andrey, Gertrud, Michael, Jacob, Margarita, and Olaf. The most observed and revered are the Biblical and early Christian saints, equally celebrated in the Western and Eastern Christian churches.

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Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY." Riset Arsitektur (RISA) 2, no. 02 (June 4, 2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.

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Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya

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Eaton, Heather. "Review of 'Sacred Longings: Ecofeminist Theology and Globalization' by Mary Grey." Journal for the Study of Religion, Nature and Culture 10, no. 2 (February 24, 2007): 263–65. http://dx.doi.org/10.1558/ecotheology.v10i2.263.

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Walker, Joel. "Review: Sacred Scents in Early Christianity and Islam, by Mary Thurlkill." Studies in Late Antiquity 1, no. 2 (2017): 116–18. http://dx.doi.org/10.1525/sla.2017.1.2.220.

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Munday, Pat. "Mining Cultures and Mary Cults: Where the Sacred and Profane Meet." Technology and Culture 57, no. 1 (2016): 1–23. http://dx.doi.org/10.1353/tech.2016.0004.

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Tavares, Sinivaldo. "De que se ocupa a Cristologia?: Pressupostos e relevância." Revista Eclesiástica Brasileira 62, no. 245 (January 31, 2002): 5. http://dx.doi.org/10.29386/reb.v62i245.1984.

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Este estudo enfatiza a peculiaridade da Cristologia, concebida como reflexão feita em estreita relação com a concreta experiência de fé eclesial. É do húmus da fé que a Cristologia extrai a seiva necessária à sua sobrevivência. São muitos os desafios que emergem no seio das comunidades cristãs atuais, no tocante à fé em Jesus Cristo. O Autor prioriza dois fenômenos que estão na origem dos principais desafios: o "retorno do sagrado aliado à expansão vertiginosa do "movimento pentecostal ", e o "diálogo inter-religioso ". Com o intuito de robustecer a fé eclesial, propõe um confronto entre fé eclesial e Cristologia. Torna-se imprescindível, em tal caso, resgatar as atitudes e a mensagem do Jesus histórico — com base sobretudo no testemunho oferecido pelos evangelhos — como critério de verificação da autenticidade da fé em Jesus Cristo.Abstract: This study puts emphasis on the singularity of Christology, seen as a reflection in strict relationship with the concrete experience of eclesial faith. It is from the humus of faith that Christology extracts the sap necessary to its survival. The challenges are many which emerge in the heart of present-day Christian communities, in that which touches upon faith in Jesus Christ. The author singles out two phenomena which are at lhe base of the main challenges: the "return to the sacred", allied to the extraordinary expansion of the "charismatic movement", and the "inter-religious dialogue". With the finality of strangthening eclesial faith, a confrontation is proposed between ecclesial faith and Christology. It becomes unavoidable, in such a case, to rescue the attitudes and lhe message of the historical Jesus — above all based upon the testimony given within the Gospels — as criteria of verification of the authenticity of faith in Jesus Christ.

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Hoogvliet, Margriet. "Metaphorical Images of the Sacred Workshop." Church History and Religious Culture 99, no. 3-4 (December 4, 2019): 387–411. http://dx.doi.org/10.1163/18712428-09903005.

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Abstract The textual witnesses of religious poetry produced by the late medieval confraternity of the Puy Notre-Dame in Amiens, in northern France, give an example of a type of religious text which allows us to reconstruct the interplay between the religious field and the social field of commerce and artisanal production. After discussing the practices of producing and staging religious poetry in confraternities in late medieval and early modern France as “hybrid forums”, the article discusses several examples of texts from unpublished manuscripts. It argues that the vivid imagery of the poems dedicated to the Virgin Mary allowed a mutual exchange of resources. While the members of the ordained religious gathered support and a popularized religious language, the participating laypeople could imbue their everyday work with a form of sacrality.

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