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Journal articles on the topic 'St. Francis of Assisi'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Van Aarde, R. B. "Franciscus van Assisi: sy betekenis vir vandag!" Verbum et Ecclesia 25, no. 2 (2004): 739–50. http://dx.doi.org/10.4102/ve.v25i2.296.

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St. Francis’ views on religious life, as explained in a previous article in this journal, had its foundations in a well-founded theology of compassionate ministry. This origin of all compassion according to St. Francis is God himself. In this article St. Francis’ significance for the church also in South Africa is discussed in detail. It is concluded that a well-balanced theology of service in many ways provide an answer.

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2

Heimann, Mary. "The secularisation of St Francis of Assisi." British Catholic History 33, no. 3 (2017): 401–20. http://dx.doi.org/10.1017/bch.2017.4.

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St Francis of Assisi, mystic, stigmatic and founder of the Franciscans, has come to seem uncontroversial, a saint for ecologists, socialists and animal lovers as well as Christians of all denominations. Until his rediscovery by the Victorians, Francis was firmly associated with Roman Catholic doctrine, obedience to the papacy, participation in crusades and distinctively Catholic mystical phenomena. This article argues that Faber’s, Oliphant’s and Sabatier’s nineteenth-century Lives of St Francis opened the way for his appropriation by the general British public. The resulting denominational co

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3

Antonius, Eddy Kristiyanto. "ASAL MUASAL DAN PERKEMBANGAN ORDO KETIGA REGULAR FRANSISKUS ASSISI." Jurnal Teologi 11, no. 02 (2022): 125–48. http://dx.doi.org/10.24071/jt.v11i02.4638.

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This historical research has focused on the religious movement of the Third Order Regular Francis of Asisi. The followers of the Poor man of Assisi consist of four Franciscan Orders, known today as the Order of Friars Minor, the Order of St. Clare, the Third Order Regular of St. Francis, and the Secular Franciscan Order (formerly known as the Third Order Secular). More than that, the religious vision and Francis’ inspiration are being put into practice by a certain Lutheran denomination and an Anglican church. The research which applied the method of spiritual-historical theology has narrated

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4

Mirończuk, Robert. "Arcydzieło El Greca "Ekstaza św. Franciszka"." Teologiczne Studia Siedleckie XI (2014) 11, no. 2014 (2021): 153–68. https://doi.org/10.5281/zenodo.5566251.

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<strong>The masterpiece of El Greco The ecstasy of St. Francis</strong> The painting of El Greco The ecstasy of St. Francis of Assisi is sitting in a museum of Diocese of Siedlce. It is painted by Domenikos Theotokopulos who was born in Crete. He worked in Toledo. He created 130 paintings because of his interests of Saint Francis. The painting The ecstasy of St. Francis of Assisi presents him at a moment of spiritual admiration. It is an expression of astonishment and love for God who gives him stigmata.  The wounds left in Christ's body by the Crucifixion have evangelical dimension.

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Kasprzak, Dariusz. "Work According to St. Francis of Assisi." Polonia Sacra 27, no. 4 (2023): 7–28. http://dx.doi.org/10.15633/ps.27401.

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In the article, the author theologically reconstructs the understanding of work as seen by Francis of Assisi. He does this by using the historical method of direct fact-finding and the theological method of reflecting on Poverello’s spiritual experience as recorded in the first two Franciscan rules, the writings of the first hagiographers of the Poverello, and the texts of Francis’ recognized commentators. The issue described is covered in four paragraphs: (1) Work understood as God’s grace; (2) Motivation to work; (3) Remuneration for work; (4) Gratuity of work.

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6

Mandonsa, Maria Raineldis, and Ola Rongan Wilhelmus. "PENGARUH PENGHAYATAN NILAI-NILAI SPIRITUALITAS SFS TERHADAP PELAYANAN PARA GURU SD ST. FRANSISKUS ASSISI, SRAGEN." CREDENDUM: Jurnal Pendidikan Agama 4, no. 1 (2022): 38–46. https://doi.org/10.34150/credendum.v4i1.458.

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The results of observations, that reseaechers has done, show that the majority of teachers still prioritize the formation of cognitive abilities in students rather than instill the spiritual values such as brotherhood, love, repentance, prayer, service and simplicity.The results of this field observation encourage the researcher to do the scientific research with the title: The comprehension and Appreciantion of the Elementary School Teachers of St. Francis of Assisi, Sragen Towards the Spirituality of the SFS Cogregation. This research aims to obtain a deep understanding of the teachers of SD

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7

James, Montagu. "The Mussolinization of St Francis of Assisi." Journal of Italian Cinema & Media Studies 13, no. 3 (2025): 237–52. https://doi.org/10.1386/jicms_00313_1.

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In 1925, Benito Mussolini proclaimed that Italy had given the world the ‘most holy of saints to Christendom and humanity’: St Francis of Assisi. The following year, as part of the ‘Holy Franciscan Year’ in celebration of the seventh centenary anniversary of the saint’s death, Mussolini proclaimed Francis’s feast day a national holiday. In this article, I examine how the 1926 anniversary impacted Francis’s legacy in the context of Italian culture, fascist ideology and shifting Church–State relations. I will trace this history through several works linking contemporary issues with the saint, inc

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8

Kim, Yeongseon. "St. Francis of Assisi and Ecological Conversion." Society of Theology and Thought 78 (January 30, 2016): 47–89. http://dx.doi.org/10.21731/ctat.2017.78.47.

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9

Rafferty, Oliver P. "St Francis of Assisi. By Jacques LeGoff." Heythrop Journal 49, no. 6 (2008): 1062–63. http://dx.doi.org/10.1111/j.1468-2265.2008.00427_20.x.

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10

Arlow, Ruth. "Re St Francis of Assisi, Meir Heath." Ecclesiastical Law Journal 16, no. 1 (2013): 127. http://dx.doi.org/10.1017/s0956618x13001142.

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11

Widyawati, Fransiska, Maria Yohanista Dhongo, and Martinus Chen. "GERAKAN EKOPASTORAL DALAM SEMANGAT LAUDATO SI’ ORANG MUDA KATOLIK DI PAROKI ST. FRANSISKUS ASISI, KEUSKUPAN LABUAN BAJO." JPAK: Jurnal Pendidikan Agama Katolik 25, no. 1 (2025): 213–32. https://doi.org/10.34150/jpak.v25i1.834.

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The Church bears a responsibility to address and prevent environmental crises, particularly through the implementation of ecopastoral initiatives. At the parish level, the involvement of Catholic Youth (Orang Muda Katolik-OMK) in ecopastoral activities is of paramount importance. This study examines the ecopastoral movement involving OMK in the Parish of St. Francis of Assisi, Diocese of Labuan Bajo. The primary research question is: How is the OMK movement engaged in ecopastoral efforts in the spirit of Laudato Si' within the Parish of St. Francis of Assisi? Utilizing a qualitative research m

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Azarova, Valentina Vladimirovna. "Interpretation of the ideas of the era of high Scholasticism and the texts of St. Francis of Assisi in the finale of Messiaen's opera "St. Francis of Assisi. Franciscan Scenes": choir functions." Культура и искусство, no. 2 (February 2025): 1–23. https://doi.org/10.7256/2454-0625.2025.2.73248.

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Interpreting the axioms of Holy Scripture, the spiritual ideas of the era of high Scholasticism and the texts of St. Francis of Assisi, Messiaen chose the choir as the instrument necessary for interpreting the spiritual meaning of the work. In the finale of the opera, the non-verbal and verbal parts of the invisible and visible chorus interact, acting as a commentator, participant in the action / "collective character" and, finally, the protagonist. Drawing on the achievements of modern theological thought and developing the tradition of Claudel's theatrical liturgy, Messiaen embodied in the o

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13

Bourdua, Louise. "Friars, Patrons, and Workshops at the Basilica del Santo, Padua." Studies in Church History 28 (1992): 131–41. http://dx.doi.org/10.1017/s0424208400012420.

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Few incidents in the life of St Francis strike the art historian more than his demolition of the newly constructed chapter-hall in Assisi. As the date of a chapter at S. Maria della Portiuncula was fast approaching and there was no accommodation for the large number of friars expected, the people of Assisi built a house to shelter the incoming friars. Coming across this structure, Francis became so irritated that he climbed the roof and threw down tiles and rafters, and was only stopped when knights interfered and the municipality argued that the building belonged to them. Ironically, this sam

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14

Lázaro Pulido, Manuel, and Esteban Anchústegui Igartua. "Aesthetics as a Philosophical and Theological Space in the St. Francis of St. Bonaventure’s Major Legend." Religions 13, no. 2 (2022): 114. http://dx.doi.org/10.3390/rel13020114.

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This paper demonstrates that the figure of St. Francis of Assisi, as expounded by St. Bonaventure in his work Legenda Major (Major Legend), cannot be understood without certain philosophical and theological keys. Following an expository methodology, we point to Saint Francis as a theological aesthetic model. In this sense, we focus on five characterisations found in the Major Legend, introducing their aesthetic meaning, as well as the philosophical and theological significance of St. Bonaventure. We refer to St. Francis as a contemplator of nature, lover of poverty, an imitator of the crucifie

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15

Gudimova, Svetlana. "THE MUSICAL MYSTERY OF OLIVIER MESSIAEN." Herald of Culturology, no. 3 (2020): 68–77. http://dx.doi.org/10.31249/hoc/2020.03.05.

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The article is dedicated to the opera «St. Francis of Assisi» by the outstanding French composer of the 20 th century Olivier Messiana. This opera is the composer's great summa musicae. In it, he used almost all the musical means used by him earlier. As for the drama, it is completely different than in all operas and musical dramas that still exist, and not only in the sense of stage, but also musical. This is a completely new word in opera. “St. Francis of Assisi” is not only a musical mystery, since scenography (carefully designed by Messian in the libretto and score) plays a significant rol

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16

Paszko, Paweł. "“Leah’s Forbidden Bedchamber”. Sacred Scripture in the Bull of Canonization “Mira circa nos”." Polonia Sacra 27, no. 4 (2023): 77–104. http://dx.doi.org/10.15633/ps.27404.

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An important document for the history and spirituality of the Franciscan Order is the Canonization Bull of St. Francis of Assisi, issued by Pope Gregory IX in 1228. It depicts the figure of Saint Poverello against the background of numerous biblical figures and images. This paper is a commentary on the text of the Bull, in particular on its biblical feature. Linguistic remarks on the translation are followed by an evaluation of available sources of the text and a statistic of biblical references present in the papal document. The central part of the paper is the presentation of biblical charac

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17

Stewart, Noral D., Joseph F. Bridger, and James S. Brawley. "St. Francis of Assisi Catholic Church, Raleigh, NC." Journal of the Acoustical Society of America 119, no. 5 (2006): 3400. http://dx.doi.org/10.1121/1.4786740.

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18

Johnson, Galen K. "St. Francis and the Sultan." Mission Studies 18, no. 1 (2001): 146–63. http://dx.doi.org/10.1163/157338301x00234.

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AbstractThis paper offers a structuralist reading of the various traditions of the meeting of St. Francis of Assisi with Sultan Malik al-Kamil during the Fifth Crusade in 1219. Although there exist various accounts of the "Francis legend," the author argues that their cumulative purpose was to show that the unique character of Francis evoked a positive response from the sultan that made Muslims potential objects of peaceful conversion rather than hopeless infidels to be violently eradicated. While Francis can never be called the "patron saint of religious pluralism," the story of his encounter

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19

Мadej-Cetnarowska, M. "Christian “anarchism” of three cosmists (st. Francis of Assisi, N.F. Fedorov, Pope Francis)." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 42–57. http://dx.doi.org/10.17588/2076-9210.2021.1.042-057.

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The philosophy of three prominent Christian thinkers is considered: St. Francis of Assisi, Nikolai Fedorovich Fedorov and Pope Francis. Despite the time distance, each of them sets forth common ideas. It is claimed that the link between these individuals is the philosophy of cosmism. A typical representative of this trend is Nikolai Fedorov, but thinking in the categories of cosmism is also noted in the works of St. Francis of Assisi and Bishop of Rome. It is proposed to call them Christian anarchists who violate the fossilized structure of the church and society. The specificity of their anar

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20

Sitepu, Abdi Guna, and Cica Yola Br Sagala. "Gereja Inkulturatif Santo Fransiskus Asisi Berastagi Sebagai Sarana Mewujudkan Persekutuan Umat." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 5, no. 2 (2023): 196–207. http://dx.doi.org/10.37364/jireh.v5i2.156.

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This research reviews the existence of the Inculturative Church of St. Francis of Assisi Berastagi as a means of realizing community fellowship. This study aims to find out the form, function and meaning of the building of the Inculturative Church of St. Francis of Assisi Berastagi and to find out the Inculturative Church as a means of realizing community fellowship. This type of research is qualitative research. The research instruments are observation, interviews and documentation. The result is that the Karo Inculturative Church Building is a means of realizing community fellowship which ca

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21

Joseph, M.D. "St Francis of Assisi and Fratelli Tutti: A Historical Purview." Jnanadeepa: Pune Journal of Religious Studies January-June 2022, no. 26/1-2 (2021): 226–42. https://doi.org/10.5281/zenodo.5722106.

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As humans we are always faced with problems. In this world of problems there have always been persons, who lead the world to reach the other shore. It is in this context of present world that Pope Francis brings out his Encyclical, <em>Fratelli Tutti</em>, with the theme fraternal love and social relationship, a way to live in this world as brothers and sisters. He tells us that in these pages of the Encyclical of reflection on universal fraternity, he is inspired particularly persons of the past like by Saint Francis of Assisi, but also others who are not Catholics, like Martin Luther King, D

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22

Zajączkowski, Ryszard. "The Franciscan Undercurrent in Polish Literature as Exemplified by the Works of Józef Wittlin and Roman Brandstaetter." Religions 15, no. 10 (2024): 1226. http://dx.doi.org/10.3390/rel15101226.

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This article discusses the Franciscan theme in Polish literature, which was apparent from the 19th century onwards, and especially towards the end of that century. This trend involves the works of many authors and an enormous variety of texts. Therefore, this article focuses on two writers—Józef Wittlin and Roman Brandstaetter—who clearly inherited the broad Franciscan tradition, and also developed and popularised the Franciscan message. The Franciscan revival in Polish literature was initiated by Protestants, which often meant a departure from the figure of St. Francis established by the Chur

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23

Marrone, Gaetana, and Flavia Laviosa. "Francesco – A saint for our time: An interview with Liliana Cavani." Journal of Italian Cinema & Media Studies 13, no. 3 (2025): 221–36. https://doi.org/10.1386/jicms_00311_7.

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In this interview, which was conducted during early summer 2023, Liliana Cavani reflects on the life of St. Francis of Assisi and its underlying social message, as well as on the character and role of Clare of Assisi, Francis’ most illustrious disciple, from a follower who tells Francis’ story to a protagonist of equal stature. The so-called ‘Francesco trilogy’ represents Francis not only as an otherworldly saint but as a revolutionary figure whose gospel of brotherhood, solidarity and peace speaks directly to our time. Francesco renounces his privileged social standing to pursue a true spirit

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24

Sullivan, Donald. "The Poverty of Riches: St. Francis of Assisi Reconsidered." History: Reviews of New Books 32, no. 1 (2003): 25. http://dx.doi.org/10.1080/03612759.2003.10527679.

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25

Cohen, Maria Luisa. "Assisi: Birthplace of St. Francis: a new conservation park." Environmentalist 5, no. 3 (1985): 227–29. http://dx.doi.org/10.1007/bf02237618.

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26

Hayes, Zachary. "St. Francis of Assisi and Nature. Roger D. Sorrell." Journal of Religion 70, no. 1 (1990): 90–91. http://dx.doi.org/10.1086/488281.

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27

Gonsalves, Francis. "Gazing at Our World with God's Eyes of Mercy: Pope Francis' Theological Vision." Jnanadeepa: Pune Journal of Religious Studies Jan 2018, no. 22/1 (2018): 84–97. https://doi.org/10.5281/zenodo.4287355.

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In this article an attempt is made to examine the wellsprings of Pope Francis’s life to provide a framework for understanding his theological vision. One can find four striking  similarities between the life and mission of St Francis of Assisi and Pope Francis who assumed the name Francis immediately after he was  elected Pope. St Francis of Assisi embraced a life of poverty, attempted to renew the Church, loved everything in nature as his brothers and sisters and entered into inter-religious dialogue with Muslims. These four traits can be seen in large measure in the life&nbsp

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28

Burke, Linda. "Ivan Gerát, Iconology of Charity: Medieval Legends of Saint Elizabeth in Central Europe. Art & Religion. Leuven: Peeters, 2020, 218 pp., 82 color illustrations." Mediaevistik 34, no. 1 (2021): 451–54. http://dx.doi.org/10.3726/med.2021.01.109.

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Abstract: St. Elizabeth of Hungary (1207‐1231), no less than her prototype St. Francis of Assisi, was an epoch-making spiritual figure who also served as a catalyst for the turn of the early modern era in the western visual arts. Unlike St. Francis, however, St. Elizabeth ‐ as princess, wife, widow, and hospital sister engaged in hands-on care for the poor ‐ is under-recognized as a driver of artistic expression, especially in English-language scholarship. This relative silence is likely due to the location of the earliest and possibly most remarkable survivals from her complicated legacy in a

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29

Dymowski, Eligiusz. "St. Francis of Assisi as an Example of Humanistic Ecumenism." Dialogue and Universalism 17, no. 1 (2007): 71–80. http://dx.doi.org/10.5840/du2007171/271.

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30

Brooke, C. N. L. "Review: The Poverty of Riches. St Francis of Assisi Reconsidered." Journal of Theological Studies 55, no. 1 (2004): 388–90. http://dx.doi.org/10.1093/jts/55.1.388.

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31

Burr, David. "The Poverty of Riches: St. Francis of Assisi Reconsidered (review)." Catholic Historical Review 89, no. 4 (2003): 761–62. http://dx.doi.org/10.1353/cat.2003.0192.

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32

Chinnici, Joseph P. "The Poverty of Riches, St. Francis of Assisi Reconsidered (review)." Spiritus: A Journal of Christian Spirituality 4, no. 1 (2004): 98–101. http://dx.doi.org/10.1353/scs.2004.0006.

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33

van Gulik, Thomas M. "St. Francis of Assisi receives the stigma on his liver." Hepatobiliary Surgery and Nutrition 12, no. 3 (2023): 300–301. http://dx.doi.org/10.21037/hbsn-23-253.

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34

Pizzorusso, Ann C. "A portrait of central Italy's geology through Giotto's paintings and its possible cultural implications." Geoscience Communication 3, no. 2 (2020): 427–42. http://dx.doi.org/10.5194/gc-3-427-2020.

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Abstract. Central Italy has some of the most complex geology in the world. In the midst of this inscrutable territory, two people emerged – St. Francis and Giotto – and they would ultimately change the history of ecology, religion and art by extolling the landscapes and geology of this region. From antiquity to the Middle Ages, humans had a conflicting relationship with nature, seeing it as representing either divine or satanic forces. On the vanguard of a change in perspective toward the natural world was St. Francis of Assisi (ca. 1181–1226) who is now, thanks to his pioneering work, a patro

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35

Walser, Stefan. "“Do Not Extinguish the Spirit of Prayer” The Act of Prayer According to Francis of Assisi." Religions 9, no. 10 (2018): 318. http://dx.doi.org/10.3390/rel9100318.

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Francis of Assisi did not shape a systematic tractate about prayer and contemplation. He was first of all a Man of Prayer and secondly a Master of Prayer. This article tries to work out some mainlines of St. Francis’ practice of prayer based on a small selection of his writings. Despite an incomparable situation of spirituality, society, and lifestyle between the 13th century and today, it is possible to figure out some persistent elements of what it means “to pray”: acclamation to and dialogue with the ineffable God; the logic of donation and restitution; the relevance of identity and univers

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DiBattista, Maria, and Gaetana Marrone. "Liliana Cavani’s ‘Francesco trilogy’." Journal of Italian Cinema & Media Studies 13, no. 3 (2025): 215–20. https://doi.org/10.1386/jicms_00317_2.

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The introduction surveys this volume’s varied approaches and assessments of Liliana Cavani’s three representations of St Francis Assisi while considering Cavani’s idea of cinema as a form of knowing and an instrument of exploration. It focuses on her formative years at RAI, in particular her investigative historical documentaries, and on her singular vision of the revolutionary social experience of Francis and Clare of Assisi. The only director to film three versions of Francis’s life, Cavani conceived of his story as a testament to how a single individual can transgress conventional social bo

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Pátrovics, Péter. "The Linguistic Worldview of Joy in the "Canticle of the Sun" of St. Francis of Assisi." Fabrica Litterarum Polono-Italica, no. 1(7) (April 23, 2024): 1–31. http://dx.doi.org/10.31261/flpi.2024.07.03.

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In this paper, the author seeks to reconstruct the linguistic worldview of ‘joy’ appearing in the Canticle of the Sun written by St. Francis of Assisi. During the reconstruction, it caused a special difficulty that the word ‘joy’ did not occur explicitly in the work under investigation, so the contents referring and related to it could only be examined indirectly. The need to place the Canticle in a broader context made it inevitable to outline the era and include certain biographical elements, and the complexity of the analysis required the application of linguistic-historical, textological,

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Gambino, Francesca. "Francis, France, the French. Was French culture in fact central to St. Francis of Assisi?" Zeitschrift für romanische Philologie 139, no. 1 (2023): 187–235. http://dx.doi.org/10.1515/zrp-2023-0007.

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Abstract This article explores Francis of Assisi’s relationship with France, starting with his name, and concluding that the importance of courtly culture for his personal development is generally overestimated in scholarship. In some hagiographic sources, it is indeed said that Francis used to praise God in French, but the contexts make it clear that this ability is instilled by the Holy Spirit and is therefore a glossolalic (‘divinely inspired speech’) phenomenon. Other references to French culture appear only in hagiographic legends, never in the writings of Francis, and are mainly attribut

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Дрегуло, А. М. "Экотеологические идеи в творениях Блаженного Августина, Фомы Аквинского и Франциска Ассизского". Труды кафедры богословия Санкт-Петербургской Духовной Академии, № 1(25) (4 березня 2025): 45–58. https://doi.org/10.47132/2541-9587_2025_1_45.

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Статья представляет собой текстуальный анализ восприятия природной среды в трудах западных отцов Церкви — Блаженного Августина, Фомы Аквинского и Франциска Ассизского. В ходе исследования концептуализируются как экотеологические идеи с позиции «человека-потребителя», так и восприятия их экотеологических идей в контексте современного состояния науки. Блаженный Августин настаивает на том, что биологические существа (животные, растения) с присущей им свободой желают жить и желают быть познаны, в то время как Фома Аквинский видит в них только природные объекты для удовлетворения потребностей челов

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Marcinkowski, Christoph. "Paul Moses: The Saint and the Sultan: The Crusades, Islam, and Francis of Assisi’s Mission of Peace." ICR Journal 1, no. 3 (2010): 539–41. http://dx.doi.org/10.52282/icr.v1i3.738.

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This book by Pulitzer Prize-winning New York journalist Paul Moses retells the story of a meeting that took place in the summer of 1219 during the Fifth Crusade (1213-21) between Saint Francis of Assisi - one of the best-loved saints of Catholic Christianity - and the Ayyubid Sultan al-Malik al-Kamil (r. 1218-38) in the Egyptian city of Damietta at the mouth of the Nile. In a dangerous and daring move by crossing enemy lines to advocate peace, St Francis and Malik al-Kamil shared a brief dialogue about war, peace and faith in the One God. The conversation inspired St Francis to return home wit

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Vadimovich Griger, Maxim, Enzhe Midhatovna Dusaeva, and Igor Vladimirovich Vostrikov. "CREATING A MEMORY OF A SAINT: FRANCIS OF ASSISI IN ITALIAN MONUMENTAL PROPAGANDA OF THE 19TH-21ST CENTURIES." Humanities & Social Sciences Reviews 7, no. 5 (2019): 663–66. http://dx.doi.org/10.18510/hssr.2019.7578.

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Purpose: This article explores the mechanisms of constructing cultural memory in Italy in the 19th – 21st centuries on the example of the history of the erection of monuments dedicated to St. Francis of Assisi. They are interested only in the monuments placed in urban areas. This way they analyze “appropriation” of St. Francis by secular society. It is explained why this medieval saint became the hero of the national cultural pantheon of united Italy and in 1939 the holy Patron of Fascist Italy. Methodology: We studded the monuments putting them in historical and cultural context, search

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Puka, Agnes Ona Bliti. "ANALISIS KEMAMPUAN PEMAHAMAN KONSEP MATEMATIKA PADA KELAS XI BUDAYA DI SMAK St. FRANSISKUS ASISI LARANTUKA." Jurnal Penelitian Pendidikan Matematika Sumba 3, no. 1 (2021): 12–23. http://dx.doi.org/10.53395/jppms.v3i1.238.

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The purpose of this study is to determine the ability to understand the mathematical concept of students of class XI Culture SMAK St. Francis of Assisi Larantuka. The data are collected by the results of students’ ability test in understanding of mathematical concepts and unstructured interviews. The test questions used to measure students’ abilities in understanding mathematical concepts consist of 2 questions in the form of descriptions with matrix transpose material and matrix multiplication. The test results are analysed based on indicators of mathematical understanding, namely: 1) the abi

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Bhoki, Yuliana K., Maria Hendritha Lydia Ngongo, Graciana Amanda Bele, and Dorince Oetpah. "DAMPAK PEMBELAJARAN ONLINE TERHADAP PERKEMBANGAN KOGNITIF PESERTA DIDIK KELAS XI SMAK SANTO FRANSISKUS ASISI LARANTUKA TAHUN AJARAN 2021/2022." Selidik (Jurnal Seputar Penelitian Pendidikan Keagamaan) 3, no. 1 (2022): 38–44. http://dx.doi.org/10.61717/sl.v3i1.60.

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This research was conducted with the aim of knowing the impact of implementing online learning on the cognitive abilities of students in class XI SMAK St. Francis of Assisi Larantuka. This study uses a qualitative method. The informants in this study consisted of students, homeroom teachers, subject teachers, and parents. Data collection techniques used interviews and documentation studies, while data analysis techniques consisted of data collection, data reduction, data presentation, and data verification. The results of the study showed that the cognitive development of students in class XI

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Rosenfeld, Cynthia. "Toward the Humilocene: The Embodied Rhetoric of St. Francis of Assisi." Trumpeter 37, no. 1 (2022): 22–44. http://dx.doi.org/10.7202/1088470ar.

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In support of abandoning the term Anthropocene in favor of calling our current epoch the Humilocene, this essay addresses Lynn White, Jr.’s critique that a particular understanding of Christian creation theory is the cause of our current ecological crisis, briefly discussing contemporary attempts to read the Old and New Testaments in a manner harmonious with White’s critiques and recommendations, and explores the embodied rhetoric of St. Francis of Assisi. I argue that Francis’s manner of embodying three of Cicero’s canons of rhetoric is relevant to contemporary rhetoricians and to deep ecolog

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ROBSON, MICHAEL, and PATRICK ZUTSHI. "An Early Manuscript of the Admonitions of St Francis of Assisi." Journal of Ecclesiastical History 62, no. 2 (2011): 217–54. http://dx.doi.org/10.1017/s0022046910003040.

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This article discusses a privately owned manuscript of St Francis's collection of addresses known as the Admonitions in the context of the nature of the work, the textual transmission of Francis's writings, his method of composition and other manuscripts of the Admonitions, especially those dating from the thirteenth century. It is argued that the manuscript antedates Francis's canonisation in 1228, is the earliest known manuscript containing the Admonitions and indeed the earliest manuscript of any of Francis's more substantial works. The article publishes the text and provides facsimiles of

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FUKUSHIMA, Ayako. "BUILDING ST. FRANCIS OF ASSISI CHURCH AND SCHOOL IN HONG KONG." Journal of Architecture and Planning (Transactions of AIJ) 85, no. 768 (2020): 453–62. http://dx.doi.org/10.3130/aija.85.453.

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Klaniczay, Gábor. "Történész viták Assisi Szent Ferenc stigmáiról." Acta Pintériana 10 (2024): 35–47. https://doi.org/10.29285/actapinteriana.2024.10.35.

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This year we celebrate the eight-hundredth anniversary of the stigmatisation of St Francis of Assisi, the emblematic miracle of medieval Christianity. On this occasion, I gave a lecture on 26 March 2024 at the Community House of Pasarét – the text of which was published in August 2024 in Vigilia. This is a supplement to that article, for those who are interested how historians of the subject still debate this miracle today. It will present the relevant sources, whose interpretation is the issue of the debate. Subsequently it will discuss the positions of Chiara Frugoni, Giovanni Miccoli, Jacqu

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Jose, Fabian. "Editorial Editorial We Are All Brothers and Sisters." AUC: Asian Journal of Religious Studies Nov-Dec 2020, no. 65/6 (2020): 3–5. https://doi.org/10.5281/zenodo.4083425.

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Pope Francis in his new Encyclical letter <em>Fratelli Tutti  (“All Brothers”)  </em>has focused on the theme of fraternity and social friendship, calling on all humanity to a renewed brotherly and sisterly unity where all men and women are brothers and sisters, writes Sr. Jecinter Antoinette Okoth, FSSA in AMECEA Blog. The Pope’s Encyclical was signed on Saturday, October 3, 2020 before the tomb of St Francis of Assisi, on the anniversary of the Saints death. The Encyclical  has the subtitle: “on fraternity and social friendship”

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Welch, Anna. "The Dangers of Desire: Medieval Franciscans as Book Owners." Emotions: History, Culture, Society 7, no. 1 (2023): 30–51. http://dx.doi.org/10.1163/2208522x-02010186.

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Abstract The Order of the Friars Minor faced a dilemma from the outset: their Rule of life, written by their founder St Francis of Assisi, included a strict adherence to the ideal of absolute poverty (that is, living without property, even property held in common), and yet it was impossible to fulfil their pastoral activities in the community without at least one type of property – liturgical books. In both the earlier (1209/10–1221) and later (1223) Rules, St Francis discussed the ownership of books, but not their production. Surviving manuscripts and archival records alert us to the fact tha

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Salvador González, José María. "Domina Paupertas: the praise of voluntary poverty by St. Francis of Assisi and its reflection in late medieval Spanish painting." SIGNUM - Revista da ABREM 14, no. 2 (2014): 105. http://dx.doi.org/10.21572/2177-7306.2014.v14.n2.06.

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As is well known, St. Francis of Assisi heroically embraced evangelical poverty, renouncing material goods and living in abject poverty, in imitation of Jesus Christ. Furthermore, through his writings and oral testimonies collected by his disciples, the saint fervently urged Christians to live to some degree voluntary poverty , of which Christ was the perfect model. By basing this reading on some Poverello’s quotations, this paper intends to show the potential impact that these exhortations from San Francisco to poverty may have had in the late medieval Spanish painting, in some iconographic t

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