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Journal articles on the topic 'Spanish Saints'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Prokhortsova, M. M. "Local saints in Spanish retable." Vestnik of Saint Petersburg State University of Culture, no. 2 (2019): 82–85. http://dx.doi.org/10.30725/2619-0303-2019-2-82-85.

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POIRIER, JEAN-PAUL. "SAINTS AS PROTECTORS AGAINST EARTHQUAKES IN POPULAR CULTURE IN ITALY AND LATIN AMERICA." Earth Sciences History 37, no. 1 (2018): 157–64. http://dx.doi.org/10.17704/1944-6178-37.1.157.

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ABSTRACT In countries of Roman Catholic culture exposed to strong earthquakes, saints are frequently invoked as intercessors with God and protectors against earthquakes. In Italy, the patron saints of towns usually assume this role, but there are also saints more specialized in seismic protection and some who attracted a widespread devotion. This paper will examine how some saints achieved this status, in Italy and Spanish South America.

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Hsia, Ronnie Po-chia. "War Saints: The Canonization of 1622." Journal of Early Modern Christianity 9, no. 2 (2022): 201–26. http://dx.doi.org/10.1515/jemc-2022-2027.

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Abstract The five new saints added to the feast days of the Catholic Church in 1622 occurred in the middle of two wars: the 30 Years’ War in Central Europe between Protestants and Catholics, and the resumption of the struggle by the Dutch to gain independence from Spain. Coming as the result of intense lobbying by different ecclesiastical and political interests, the canonization of 1622 provided an excellent window to observe the mentality of Counter-Reformation Europe. This is accomplished by a close reading of the reports of festivities and celebrations that took place in Rome, Prague, citi

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SALVADÓ, SEBASTIÁN. "Staging violence, suffering and orthodoxy in the chants of the Spanish March." Plainsong and Medieval Music 23, no. 1 (2014): 51–69. http://dx.doi.org/10.1017/s0961137113000119.

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ABSTRACTDuring the reconquest of Islamic territories on the Spanish March, Iberian lands witnessed a religious transformation enacted by the Christian victors and characterised by the resurgence of devotion to both old and new saintly figures. The present article explores how the music of saints represents, and thus interprets, issues related to violence and suffering so prevalent on the frontier. The chants for prominent saints in the area, Paul of Narbonne, Eulalia of Barcelona and Saturninus of Toulouse, are explored here in relation to how words and music interacted to illustrate the saint

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Machuca, Paulina. "Saints of Resistance." PORTES, revista mexicana de estudios sobre la Cuenca del Pacífico, no. 3 (August 27, 2024): 175–80. http://dx.doi.org/10.53897/revportes.2024.03.07.

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As the largest Catholic country in Asia, with about 92 million faithful, the Philippines is the scene of various religious celebrations with deep historical roots as a result of 333 years of Spanish colonization (1565-1898). From the feast of the Black Nazarene of Quiapo on January 9, the Santo Niño of Cebu (Sinulog) on the third Sunday of January, to the crucifixion ceremony during Holy Week, to the closing of the year with the celebration of the Virgin of Guadalupe of Mexico on December 12, the whole country moves to places of worship to reverence important Catholic devotions.

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L. Scarborough, Connie. "ENCARNACIÓN JUÁREZ-ALMENDROS. Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints. Liverpool: Liverpool UP, 2017. viii + 201 pp." Revista Canadiense de Estudios Hispánicos 44, no. 2 (2021): 541–44. http://dx.doi.org/10.18192/rceh.v44i2.6124.

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7

de Viana, Augusto. "A Dominican Pillar in Philippine Historiography: Fidel Villarroel, O.P." Philippiniana Sacra 51, no. 152 (2016): 117–41. http://dx.doi.org/10.55997/ps3006li152a5.

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Described as “the holder of the master key to UST’s past,” Fr. Fidel Villarroel, O.P. produced significant research and writing that enriched Philippine historiography. His works spanned Philippine history, Philippine Church history from the early Spanish period to the end of the Second World War. His topics included the early Dominican missionaries, Dominican saints and martyrs, Filipino heroes, and the history of the University of Santo Tomas. Aside from being the university’s foremost historian, Fr. Vilarroel holds the distinction of being the country’s most prolific saint maker. He authore

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Callado Estela, Emilio. "Teresa y Luis, Luis y Teresa. Dos santos en tiempos recios." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 7, no. 7 (2016): 150. http://dx.doi.org/10.7203/scripta.7.8474.

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Resumen: El presente artículo analiza la relación entre dos grandes santos españoles de la Contrarreforma Católica, Teresa de Jesús y el dominico fray Luis Bertrán Palabras clave: Teresa de Jesús, Luis Bertrán, Santos, Contrarreforma, Carmelitas Descalzos, Dominicos, Siglo XVI Abstract: The present article analyses the relation between two big Spanish saints of the Catholic Counter-reformation, Teresa de Jesus and the Dominican monk Luis Bertrán Keywords: Teresa de Jesus, Luis Bertrán, Saints, Counter-reformation, Discalced Carmelite, Dominicans, 16th century

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Colomer, José Luis. "Luoghi e attori della "pietas hispanica" nella Roma del Seicento." STORIA URBANA, no. 123 (October 2009): 127–48. http://dx.doi.org/10.3280/su2009-123006.

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- Places and actors of "pietas hispanica" in baroque Rome Along all the 17th century Rome represented for the Spanish monarchy an ideal scenario where to show the signs of a piety, which first aim, behind the religious purpose, was the affirmation of Spanish primacy within the Catholicism. All the iconographies prepared in Rome to celebrate some major events of Spanish monarchy, as the canonizations of Spanish saints or the deaths of Spanish kings, were part of a strategy to assert in the site of pontifical power the image of the Spanish monarchy as an advocate of Catholicism. In this way Rome

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Jones, Pamela M. "Framing Sainthood in 1622: Teresa of Ávila, Ignatius of Loyola, and Francis Xavier." Journal of Early Modern Christianity 9, no. 2 (2022): 227–52. http://dx.doi.org/10.1515/jemc-2022-2028.

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Abstract Pope Gregory XV raised five holy persons to official sanctity in a grand ceremony in Saint Peter’s basilica in Rome on 12 March 1622. Three of the new saints were sixteenth-century Spanish contemporaries: the Discalced Carmelite Teresa of Ávila and the Jesuits Ignatius of Loyola and Francis Xavier. The saints were celebrated according to personas that were rooted in the framework of sanctity inherent to the processes for official holiness, that is, the official character of their deeds, virtues, and miracles. Setting aside miracles, this paper centers on Teresa’s deeds and virtues, wh

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Garces, Christopher Eric. "Spanish American Saints and the Rhetoric of Identity, 1600-1810." Hispanic American Historical Review 84, no. 1 (2004): 139–41. http://dx.doi.org/10.1215/00182168-84-1-139.

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Davis, Rebecca Berru. "Cultures of devotions folk saints of spanish america Graziano, Frank." Material Religion 5, no. 1 (2009): 118–19. http://dx.doi.org/10.2752/175183409x418810.

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Ducreux, Marie-Elizabeth. "Patronage, Politics, and Devotion: The Habsburgs of Central Europe and Jesuit Saints." Journal of Jesuit Studies 9, no. 1 (2022): 53–75. http://dx.doi.org/10.1163/22141332-09010004.

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Abstract The main components of the Habsburgs’ dynastical piety—worship of the Crucified, of the Eucharist, of the Blessed Mary and her spouse St. Joseph—are already well-known. They were common to both branches of the House of Austria, the Spanish as well as the Austrian one. However, they are far from exhausting the variety of manifestations with which they fostered the cult of the saints. More than other sovereigns, Austrian Habsburgs intervened on behalf of patron saints with the popes and the Roman Congregation of Sacred Rites. During the seventeenth century and still in the eighteenth ce

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Lodone, Michele. "Living saints, prophecy and politics in 16th-century Spain." Revista de Poética Medieval 38 (July 30, 2024): 149–64. http://dx.doi.org/10.37536/rpm.2024.38.1.103635.

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At the beginning of the 16th century, the Iberian Peninsula is crisscrossed by a large number of prophecies. The announcements are made by men and women who believe they are inspired by God, and whose words both reflect and shape the fears and hopes of their contemporaries. This phenomenon is much studied, but some interpretive issues remain unresolved. What was the relation between prophecy and power? What prophetic authority did women have? What function did the prophecies have? The article addresses these issues through three case studies: the Spanish conquest of Oran (1509), prophesied by

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Myers, Kathleen Ann. "Spanish American Saints and the Rhetoric of Identitiy, 1600-1810 (review)." Catholic Historical Review 89, no. 3 (2003): 570–72. http://dx.doi.org/10.1353/cat.2003.0166.

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Cruz, Eduardo Ángel. "Entangled Sainthood: Imperial Canonisations and the Invention of Saints in Colonial Latin America." Studies in World Christianity 30, no. 3 (2024): 288–305. http://dx.doi.org/10.3366/swc.2024.0480.

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This article examines the impact of canonisation trials on the promotion of new saints across the Spanish Empire. Focusing on New Spain and Peru, it demonstrates that the physical arrival of copies and summaries of a canonisation trial or hagiographies of a saintly candidate supported by the Spanish crown in Colonial America served as a catalyst for revitalising pre-existing devotions and even inspiring the creation of new ones. By examining the start of the canonisations of Fray Sebastián de Aparicio in Puebla (Mexico) and Toribio of Mogrovejo in Lima (Peru), the work provides an introduction

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17

Baer, Kurt. "Spanish Colonial Art in the California Missions." Americas 18, no. 1 (1989): 33–54. http://dx.doi.org/10.2307/979751.

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Art work throughout almost the entire history of the Church has been primarily didactic. Man was taught through the arts of sculpture, painting, mosaic, and stained glass, all that he should know of the creation of the world, the dogmas of religion, the virtues, the hero-saints, and during the middle ages especially, the range of the sciences, the arts and crafts. Thus, in the latter half of the eighteenth century when the Franciscans came to the remote outposts in California, they brought with them the pictures and statues by which the simple and ignorant Indian might learn, through his eyes,

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18

Lazure, Guy. "Possessing the Sacred: Monarchy and Identity in Philip II’s Relic Collection at the Escorial*." Renaissance Quarterly 60, no. 1 (2007): 58–93. http://dx.doi.org/10.1353/ren.2007.0076.

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AbstractTraditionally, Philip II’s massive relic collection preserved in the palace-monastery of the Escorial has been interpreted as a testimony to the Spanish king’s devotion to the cult of saints, and a proof of his support for the principles of the Tridentine Church. This essay explores some of Philip II’s more political and symbolic uses of relics, and studies their role in the construction of a monarchical, spiritual, and national identity in sixteenth-century Spain.

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19

Fernandez, Enrique. "Disabled bodies in early modern Spanish literature: Prostitutes, aging women and saints." Romance Quarterly 67, no. 1 (2019): 55–56. http://dx.doi.org/10.1080/08831157.2020.1698892.

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20

Ragon, Pierre. "Pious Imperialism: Spanish Rule and the Cult of Saints in Mexico City." Hispanic American Historical Review 100, no. 4 (2020): 701–3. http://dx.doi.org/10.1215/00182168-8647032.

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Berco, Cristian. "Disabled bodies in early modern Spanish literature: prostitutes, aging women and saints." Journal of Spanish Cultural Studies 20, no. 4 (2019): 573–75. http://dx.doi.org/10.1080/14636204.2019.1692923.

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22

Osorio, Alejandra B. "Cities, Saints, Rome, and Religious Authority in the New World Spanish Empire." Archiv für Religionsgeschichte 25, no. 1 (2023): 125–51. http://dx.doi.org/10.1515/arege-2023-0005.

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23

Pak, Elena S. "Modern Representation of the Phenomenon of Walking Pilgrimage in Russian and Spanish Culture." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 70 (2023): 127–39. http://dx.doi.org/10.37816/2073-9567-2023-70-127-139.

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The paper a comparative analysis of two sociocultural traditions — the Way of St. James in Spain and the Russian Velikoretsky procession. The basis for comparison is the antiquity of both phenomena and their similar conceptual characteristics. The author classifies both traditions as a multiday walking pilgrimage, considering the ritual peculiarities of each. The author highlights such common characteristics as walking, reflection, the “solitude-interaction” antinomy, and differences associated, among other things, with climatic nuances. The actuality is related to the themes of national unifi

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Bokelman, Doot. "The Reception of Bartolomeo Bermejo’s Saint Augustine." Explorations in Renaissance Culture 41, no. 1 (2015): 75–93. http://dx.doi.org/10.1163/23526963-04101004.

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The Art Institute of Chicago’s St. Augustine (oil on panel) is a universally accepted work by the Spanish artist Bartolome Bermejo. Painted around 1475, the writing saint has been identified as various Benedictine saints and St. Augustine, but these proposals are problematic because they do not take into account all of the iconographic elements within the panel or early Renaissance liturgical practices. This essay will examine the many iconographic details of the panel and consider the surviving archival materials, including an original contract for an ecclesiastically similar figure, Sto. Dom

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25

Tamayo, Jose Antonio Lorenzo. "Sayaw Ng Bati: The System Of Easter Dance Sponsorship In Angono, Rizal, The Philippines." Különleges Bánásmód - Interdiszciplináris folyóirat 11, SI (2025): 187–99. https://doi.org/10.18458/kb.2025.1.187.

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The brand of Catholicism that exists in the Philippines blends both Christian and folk traditions. During the precolonial period, sponsoring community rituals was obligatory for the datu (chieftain) and the local aristocracy, as these events consumed significant resources. The Christianization of the country through Spanish colonization transformed precolonial sponsorship traditions as new sponsorship practices emerged among the local elites, aligning them with the veneration of the santo (images of saints) and the fiesta (the feast of the town’s patron saint). This article explores a distinct

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26

Kirk, Rachel W. "Spanish proficiency, cultural knowledge, and identity of Mormon returned missionaries." Spanish in Context 11, no. 1 (2014): 1–26. http://dx.doi.org/10.1075/sic.11.1.01kir.

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This article examines the linguistic skills, cultural knowledge, and assimilation of students who have completed a Spanish-language mission for The Church of Jesus Christ of Latter-day Saints, a population that attains a high level of fluency in a second language. The results of a written survey completed by 103 students who had served Spanish-language missions are described. These students’ linguistic strengths and weaknesses resemble those of heritage language learners, while their motivation and cultural understanding are more similar to those of traditional foreign language students. Altho

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27

Ramos, Frances L. "Succession and Death: Royal Ceremonies in Colonial Puebla." Americas 60, no. 2 (2003): 185–215. http://dx.doi.org/10.1353/tam.2003.0108.

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On 6 March 1701, the municipal government of Puebla de los Angeles received a cédula commanding the performance of an oath ceremony, orjura del rey, for the new Bourbon monarch, Philip V. Twelve days later, a second cédula arrived, ordering the celebration of royal funerary honors, orexequias reales, for the last Spanish Habsburg king, Charles II. Puebla's municipal leaders, orregidores, attributed great importance to public ceremony and began planning for the events immediately upon receiving Queen Mariana's instructions. Like the political elites of many early modern cities, Puebla's council

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Trota Jose, Regalado. "Images of Dominican Saints and Blessed in the Philippines." Philippiniana Sacra 51, no. 152 (2016): 201–75. http://dx.doi.org/10.55997/ps3009li152pr2.

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The article is an attempt to highlight the role of the Dominicans in the history of Philippine art, which is more recognized in the field of architecture but much less in other media. With the exception of only a handful of pieces (a woodcut of San Pedro de Verona from Mexico, and maybe a couple of paintings perhaps from Spain), the works featured here were created in the Philippines for the use of Dominican missions and communities. Most of the artists were native Filipinos, although there are also some works by a few Chinese, Spanish, and even Italian artists. This is a reflection of the cos

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Wood, Stephanie. "Adopted Saints: Christian Images In Nahua Testaments Of Late Colonial Toluca." Americas 47, no. 3 (1991): 259–93. http://dx.doi.org/10.2307/1006801.

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The European occupation of Mesoamerica, set in motion by Columbus' voyages now almost five centuries ago, proved both enduring and pervasive. Not content simply to trade with the indigenous peoples from distant coastal forts or entirely new towns, the Spanish conquerors of Mexico moved right into Indian cities and, increasingly over time, Indian towns, villages, and their hinterlands. The conquerors' intention behind living in such close proximity was to better extract the local peoples' services and tributes and to convert them more effectively to every aspect of Hispanic culture. From the mo

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Wood, Stephanie. "Adopted Saints: Christian Images In Nahua Testaments Of Late Colonial Toluca." Americas 47, no. 03 (1991): 259–93. http://dx.doi.org/10.1017/s0003161500016709.

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The European occupation of Mesoamerica, set in motion by Columbus' voyages now almost five centuries ago, proved both enduring and pervasive. Not content simply to trade with the indigenous peoples from distant coastal forts or entirely new towns, the Spanish conquerors of Mexico moved right into Indian cities and, increasingly over time, Indian towns, villages, and their hinterlands. The conquerors' intention behind living in such close proximity was to better extract the local peoples' services and tributes and to convert them more effectively to every aspect of Hispanic culture. From the mo

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31

SOLÍS NICOT, YVES BERNARDO ROGER. "Visual and Dynamic Hagiographies: the use of Youtube for the Promotion of Saints in Kids." Caminhos 15, no. 2 (2017): 170. http://dx.doi.org/10.18224/cam.v15i2.6005.

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Abstract: in the Age of You Tube and Facebook, new ways of religiosity are appearing in the Web 2.0, some institutional but many create by single believer. This recent phenomena require both a theoretical and methodological treatment. New cases of promotion of saints and sanctuary are born with the emergence and development of Internet and social digital networks. This article aim to promote a reflection about new Digital Narratives, known also as Digital Storytelling, (DST) focused on kids and family. Using the case of the promotion in Spanish language of John Paul II the idea is to show chan

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32

Fernández, Esther. "From the Cross to the Stage: Divine Puppets and Spectacular Saints in Spanish Culture." Hispania 102, no. 1 (2019): 59–73. http://dx.doi.org/10.1353/hpn.2019.0011.

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Tudela, Elisa Sampson Vera. "Fashioning a Cacique Nun: From Saints’ Lives to Indian Lives in the Spanish Americas." Gender & History 9, no. 2 (1997): 171–200. http://dx.doi.org/10.1111/1468-0424.00054.

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34

Turley, Steven E. "Cornelius Conover. Pious Imperialism: Spanish Rule and the Cult of Saints in Mexico City." American Historical Review 125, no. 4 (2020): 1470–71. http://dx.doi.org/10.1093/ahr/rhz798.

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35

Kagay, Donald J. ":Pious Imperialism: Spanish Rule and the Cult of Saints in Mexico City." Sixteenth Century Journal 51, no. 2 (2020): 598–600. http://dx.doi.org/10.1086/scj5102141.

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Santo, Noemí Martín. "Saints of Resistance. Devotions in the Philippines under Early Spanish RuleChristina H. Lee. Saints of Resistance. Devotions in the Philippines under Early Spanish Rule . Oxford: Oxford UP, 2021. 193 pp." Symposium: A Quarterly Journal in Modern Literatures 78, no. 1 (2024): 33–35. http://dx.doi.org/10.1080/00397709.2023.2291198.

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Capistrano-Baker, Florina H. "Saints of Resistance: Devotions in the Philippines under Early Spanish Rule by Christina H. Lee." Catholic Historical Review 109, no. 1 (2023): 202–4. http://dx.doi.org/10.1353/cat.2023.0030.

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Morozova, Anna V., and Valentina Z. Fedorenko. "Children portrait in the 16th–18th centuries Spanish colonies painting." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 57 (2025): 168–83. https://doi.org/10.17223/22220836/57/14.

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The tradition of children portraits creating is formed in the New World under the influence of Spanish court portraiture. The colonial elites, led by viceroys, following the Madrid court, seek to perpetuate the memory of their family members. The first children portrait images appeared in the viceroyalties in the 17th century in religious compositions, in the 18th century, along with the flourishing of local portrait schools, the number of children images also grew. The colonial children portrait repeated the types of European, primarily Spanish portraits: family portraits with parents and chi

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Rhodes, Elizabeth. "Luisa de Carvajal's Counter-Reformation Journey to Selfhood (1566-1614)." Renaissance Quarterly 51, no. 3 (1998): 887–911. http://dx.doi.org/10.2307/2901749.

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AbstractLuisa de Carvajal y Mendoza, a wealthy Spanish noblewoman, lived as a missionary in London preaching, teaching, and doing charitable work on behalf of the Catholic underground from 1605 to 1614. Although the early loss of her parents and other close family members in rapid succession and the abuses she suffered at the hands of her guardian uncle might appear to have disadvantaged her, Carvajal transformed her misfortunes into advantages by using them to intensify her embrace of penitential piety and traditional Catholic virtues as exemplified by saints' lives. Her manifestation of thos

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Rivera-Cordero, Victoria. "Disabled Bodies in Early Modern Spanish Literature: Prostitutes, Aging Women and Saints by Encarnación Juárez-Almendros." Early Modern Women 15, no. 1 (2020): 200–204. http://dx.doi.org/10.1353/emw.2020.0027.

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Sutherland-Meier, Madeline. "Disabled Bodies in Early Modern Spanish Literature. Prostitutes, Aging Women and Saints by Encarnación Juárez-Almendros." Bulletin of the Comediantes 71, no. 1-2 (2019): 291–93. http://dx.doi.org/10.1353/boc.2019.0033.

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42

Piscitelli, Felicia A. "When does the Forename End and the Surname Begin? Saints’ Names as Compound Forenames in Spanish." Cataloging & Classification Quarterly 57, no. 4 (2019): 187–96. http://dx.doi.org/10.1080/01639374.2019.1601146.

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43

Hiserman, Jacob. "Pious Imperialism: Spanish Rule and the Cult of the Saints in Mexico City by Cornelius Conover." Antiphon: A Journal for Liturgical Renewal 26, no. 3 (2022): 314–17. http://dx.doi.org/10.1353/atp.2022.0028.

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Feola, Vittoria. "Catholic Martyrs and Canon Law: Reassessing the Meaning of Hagiographic Texts in Philip II’s Spain." Religions 16, no. 2 (2025): 232. https://doi.org/10.3390/rel16020232.

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This essay is about the uses of martyrdom works in Spain and among Elizabethan English Catholics with special reference to their beatification cause by the Dicastery for the Causes of Saints. There are two related points in this essay. First, Spanish martyrdom was more about fighting the Turks than fighting the Protestant English; secondly, hagiographic texts were more about submitting evidence to Rome for classification as a martyr than overthrowing the English government. We need to consider these two issues together if we are to better understand that the story of Spanish Catholic martyrs i

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Calvo Portela, Juan Isaac. "San Norberto en algunas estampas flamencas del siglo XVII = Saint Norbert in some Flemish Engravings of the Seventeenth Century." Espacio Tiempo y Forma. Serie VII, Historia del Arte, no. 6 (December 7, 2018): 301. http://dx.doi.org/10.5944/etfvii.6.2018.20422.

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El interés de la historiografía artística española por las representaciones del santo de origen alemán, san Norberto, ha sido muy escaso. De ahí el interés de este artículo en el que abordamos el estudio de una serie de estampas de este santo, realizadas en Amberes a lo largo del siglo XVII. Como otros santos de medievales canonizados al calor del Concilio tridentino, se debido a que respondía al nuevo modelo de santidad defendido por la Iglesia: fue predicador de Amberes, fundador de una orden religiosa, defensor de la Eucaristía y se enfrentó al hereje Tanchelino. Todos ellos aspectos que ve

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van Deusen, Nancy E. "Reviews of Books:Neither Saints nor Sinners: Writing the Lives of Women in Spanish America Kathleen Ann Myers." American Historical Review 110, no. 2 (2005): 519–20. http://dx.doi.org/10.1086/531415.

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Goodwin, Mary. "An Art Historian Encounters a Hybrid Global History at Home: Alfredo Ramos Martinez’s Designs for Sacred Spaces." Religion and the Arts 18, no. 1-2 (2014): 120–55. http://dx.doi.org/10.1163/15685292-01801008.

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‭Southern California’s hidden treasures include two church interiors containing elements designed by Alfredo Ramos Martinez (1871–1946). This Mexican-born artist trained in France, returned to take an activist role in Mexican revolutionary culture, and migrated to the United States in 1929. For sixteen years, his talents were in demand among members of the Hollywood elite. In 1934, he produced the fresco murals at the Santa Barbara Cemetery Chapel, a jewel of Spanish Revival architecture. His images crossed over traditional boundaries between the sacred and the profane. He created odes to huma

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48

McCleary, Rachel M., and Robert J. Barro. "Opening the Fifth Seal Catholic Martyrs and Forces of Religious Competition." Journal of Religion and Demography 7, no. 1 (2020): 92–122. http://dx.doi.org/10.1163/2589742x-12347102.

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Abstract Since Pope John Paul II’s stock-taking of twentieth century martyrs, the Catholic Church has significantly increased the beatification and canonization of martyrs. Not only have the numbers of martyrs increased but the definition of martyrdom has expanded. Using a comprehensive new data set on Catholic martyrs (1588 to 2020), we argue that the Vatican’s recent emphasis on martyrs is a strategic response to competition with Protestants, specifically Evangelicals. Martyrs, unlike regular saints (confessors), tend to be predominantly male and died in parts of the world where the Catholic

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Olds, Katrina. "The Ambiguities of the Holy: Authenticating Relics in Seventeenth-Century Spain*." Renaissance Quarterly 65, no. 1 (2012): 135–84. http://dx.doi.org/10.1086/665837.

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Recent scholarship has shown that, even at the heart of the Catholic world, defining holiness in the Counter-Reformation was remarkably difficult, in spite of ongoing Roman reforms meant to centralize and standardize the authentication of saints and relics. If the standards for evaluating sanctity were complex and contested in Rome, they were even less clear to regional actors, such as the Bishop of Jaén, who supervised the discovery of relics in Arjona, a southern Spanish town, beginning in 1628. The new relics presented the bishop, Cardinal Baltasar de Moscoso y Sandoval, with knotty histori

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Faü, Jean-François Yazdani. "De la sainteté de Kaleb Ǝlla Aṣbǝḥa dans l’iconographie baroque portugaise". Aethiopica 18 (7 липня 2016): 7–21. http://dx.doi.org/10.15460/aethiopica.18.1.782.

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The holiness of Kaleb Ǝlla Aṣbǝḥa in Portuguese baroque iconography reveals the trajectory of a major actor of the triumph of Christianity in the south of the Arabic peninsula. This Christian sovereign, who defeated the Jewish king of Ḥimyar, Ḏū Nuwās, in 525 CE, became one of the most popular figures of Catholic devotion in South America. Pedro Páez, a Spanish Jesuit who lived in Ethiopia at the beginning of the seventeenth century, mentions him in his História da Etiópia. Later, benefiting from the progressive recognition of the holiness of African saints, this iconographical subject was pop

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