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Journal articles on the topic 'St. Peter (Church : Kineton)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Arlow, Ruth. "Re St Peter, Church Lawford." Ecclesiastical Law Journal 16, no. 2 (2014): 259. http://dx.doi.org/10.1017/s0956618x1400043x.

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Willink, David. "Re St Peter, Church Lawford." Ecclesiastical Law Journal 22, no. 1 (2019): 131–32. http://dx.doi.org/10.1017/s0956618x19001571.

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Pietrzkiewicz, Iwona. "Inventory of the of St. Peter Church in the Antakalnis written by Peter Korkonos in 1609." Bibliotheca Lituana 2 (October 25, 2012): 313–28. http://dx.doi.org/10.15388/bibllita.2012.2.15591.

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In 1609 Peter Korkonos, the new rector (parish priest) of the St. Peter Church in Vilnius wrote an inventory of this church. It’s the oldest inventory of the church we know today. Two fragments of this document have been found in the collections of the Archive of Vilnius Archdiocese and The Martynas Mažvydas National Library of Lithuania. In this edition these two fragments of the historical source have been combined and commented. Particular attention has been paid to the problem of books, which were the property of the church at this time. The most relevant facts from the history of St. Pete

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RACHEL MOLOSHOK. "Memories of St. Peter Claver Church." Pennsylvania Legacies 15, no. 2 (2015): 3. http://dx.doi.org/10.5215/pennlega.15.2.0003.

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Brooks, Chris. "Exeter Cathedral Church of St Peter." Archaeological Journal 147, sup1 (1990): 24–34. http://dx.doi.org/10.1080/00665983.1990.11770929.

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Willink, David. "Re St Peter and St Paul, Pettistree." Ecclesiastical Law Journal 26, no. 3 (2024): 345–46. http://dx.doi.org/10.1017/s0956618x24000395.

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Pursuant to a 2013 faculty, the interior of this mediaeval church was painted in 2014. Instead of the specified limewash paint, the architect selected an alternative paint, which proved to be inappropriate: it was impermeable, damaging the wall fabric and causing the paint to flake off. Following a consistory court hearing in 2017 (reported at [2017] ECC SEI 6), the PCC was ordered to remove the paint, and repaint using the originally specified limewash, the cost to be borne by the architect.

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Sabev, Plamen. "3D Reconstruction of Cultural Values at the Regional History Museum — Veliko Tarnovo." Digital Presentation and Preservation of Cultural and Scientific Heritage 2 (September 30, 2012): 220–21. http://dx.doi.org/10.55630/dipp.2012.2.20.

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The project paper presents the work done by the Regional History Museum – Veliko Tarnovo (RHM) on 3D reconstruction of cultural values and objects from the Veliko Tarnovo region – the St Peter and St Paul church in Veliko Tarnovo, the chorus of the metropolitan Nativity church in Arbanassi and the St. Dimitar church in Arbanassi.

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Iwaszkiewicz-Wronikowska, Bożena. "Najstarsze przedstawienia Piotra Apostoła a problem prymatu papieskiego." Vox Patrum 46 (July 15, 2004): 391–404. http://dx.doi.org/10.31743/vp.6840.

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The article, which is contained with two parts, treats of the eldest iconography of St. Peter in relation to papal primacy. The author of this article reliances on this iconography and proves that this primacy concerned not only St. Peter but also St. Paul because both of them were founders of Roman Church.

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9

Friedman, Terry. "The Church of St. Peter-Le-Poer Reconsidered." Architectural History 43 (2000): 162. http://dx.doi.org/10.2307/1568691.

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Janonienė, Rūta. "Maliatyčių bažnyčia kaip katalikų vienybės simbolis." XVIII amžiaus studijos / The Eighteenth Century Studies 9 (December 30, 2023): 226–46. http://dx.doi.org/10.33918/23516968-009012.

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The article analyses the Church of St Peter and St Paul, built at the end of the eighteenth century in Maliatsichy (present-day Belarus) at the initiative of the Archbishop of Mogilev, Stanislaw Bohusz-Siestrzencewicz (1731-1826). The study is based on a comparison of a well-known image of this church (more precisely, the Roman Basilica of St Peter, identified as the Church of St Stanislaus in Maliatsichy), published in Leonard Chodzka’s Parisian publication La Pologne, historique, littéraire, monumentale et illustrée, with the data from written sources. The article questions some of the assum

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MARASOVIĆ-ALUJEVIĆ, Marina. "TWO OR MORE PATRONS OF EARLY MEDIEVAL CHURCHES IN THE CORPUS OF SAINTS’ NAMES IN DALMATIA." Lingua Montenegrina 28, no. 2 (2021): 43–53. https://doi.org/10.46584/lm.v28i2.866.

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Within the program of linguistic research of hagioforic names, the author has encountered several churches where two or more saints’ names appeared as patrons in the early medieval period along the Dalmatian coast and hinterland. Analyzing inscriptions and historic sources, as well as published bi-bliography, the author emphasized several churches consecrated to a pair of patrons common in the Christian hagiography such as saints Peter and Paul or Cosma and Damian. Within this group particularly have been examined the cases where two different patron names for a single church appeared in diffe

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Lourié, Basil. "Five Anastasiae and Two Febroniae: A Guided Tour in the Maze of Anastasia Legends. Part Two: The Roman Dossier. II. Anastasia Between Bassilla and Petronilla (Concluding Part)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 29, no. 6 (2024): 36–58. https://doi.org/10.15688/jvolsu4.2024.6.4.

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In this concluding part of the study of the western hagiographical dossier of St Anastasia, the attention is focused on two main problems: the earliest cult of St Anastasia in Sirmium (replacing the cult of St Bassilla with the cult of St Anastasia) and the cult of Anastasia and Petronilla in the St Andrew church created by Pope Symmachus near St Peter’s cathedral. The development of the cult of St Petronilla (the legendary daughter of Apostle Peter) is related to a specific commemoration of St Peter established by Pope Leo the Great.

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Blundell Jones, Peter. "Sigurd Lewerentz: Church of St Peter, Klippan, 1963–66." Architectural Research Quarterly 6, no. 2 (2002): 159–73. http://dx.doi.org/10.1017/s1359135502001628.

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Markovic, Miodrag. "On the donor’s inscription of Prince Miroslav in the Church of St. Peter on the Lim." Zograf, no. 36 (2012): 21–46. http://dx.doi.org/10.2298/zog1236021m.

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The Old Slavonic Cyrillic letters ?o? and ?h? written at the end of Prince Miroslav?s inscription in the church of St. Peter in Bijelo Polje are not, as was earlier thought, an abridged invocation or an acronym. One should not interpret them either as an abbreviation for some word or personal name. It is much more likely that in the said position, these letters were written out as alphabetic numerals and that as a part of the iscription?s date, they testify that the church of St. Peter was built in the 6670th year from the creation of the world, i.e.1161/1162 AD.

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SAYERS, JANE. "Peter's Throne and Augustine's Chair: Rome and Canterbury from Baldwin (1184–90) to Robert Winchelsey (1297–1313)." Journal of Ecclesiastical History 51, no. 2 (2000): 249–66. http://dx.doi.org/10.1017/s0022046900004243.

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The arrival of St Augustine in England from Rome in 597 was an event of profound significance, for it marked the beginnings of relations between Rome and Canterbury. To later generations this came to mean relations between the papacy in its universal role, hence the throne of St Peter, and the metropolitical see of Canterbury and the cathedral priory of Christ Church, for the chair of St Augustine was the seat of both a metropolitan and an abbot. The archiepiscopal see and the cathedral priory were inextricably bound in a unique way.Relations with Rome had always been particularly close, both

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Pejic, Svetlana. "Spolia from the Church of St. Nicholas in Nikoljac." Zograf, no. 36 (2012): 13–20. http://dx.doi.org/10.2298/zog1236013p.

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Two, so far unknown, spolia with carved interlace ornaments, built into the wall of the Church of St. Nicholas in Nikoljac are analyzed. These spolia are a part of the collection of fragments discovered earlier in the Church of St. Peter in Bijelo Polje. A comparative analysis was performed on a multitude of pre-Romanic material, in order to determine the time when they were made and whether they originated from any specific circle of stonemasons, and also to identify the initial position of the fragments in the liturgical church furniture for which they had been carved.

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Славнитский, Н. Р. "Peter I at ceremonies in the Peter and Paul and Trinity Cathedrals (St. Petersburg)." Вестник Исторического общества Санкт-Петербургской Духовной Академии, no. 1(13) (March 19, 2024): 25–31. http://dx.doi.org/10.47132/2587-8425_2023_1_25.

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В работе предполагается рассмотреть церковные церемонии в С.‑ Петербурге, на которых присутствовал Петр I. Первоначально они проходили в Петропавловском соборе, а после 1712 г. (когда началась перестройка собора) — в Троицком соборе. Основная цель статьи — выделить основные праздники того времени, проследить развитие их церемониала, а также рассмотреть поведение царя на этих церемониях. В тех случаях, когда Петр I находился в С.‑ Петербурге, он неизменно присутствовал на церковных церемониях, которые являлись частью викториальных, церковных, а также светских праздников. К первым относились цер

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F. BOROWSKI, PIOTR. "The teachings and theology of St. Peter in the early Church." Język. Religia. Tożsamość. 1, no. 29 (2024): 147–60. http://dx.doi.org/10.5604/01.3001.0054.5832.

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The teachings and theological contributions of Saint Peter constitute the doctrinal bedrock upon which the incipient early Church was erected, thereby bequeathing a durable heritage of sagacious precepts and counsel extracted from his profoundly intimate interactions with Jesus and his spiritual journey. These profound doctrinal tenets not only convey perennial verities but also establish a robust underpinning that has delineated the way for the development and metamorphosis of the Church within the socio-religious milieu of the Judeo-Pagan world.

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Bormpoudaki, Maria. "Evidence of Dominican Imagery and Cultural Identities on Venetian Crete at the Time of the Revolt of St Titus." Frankokratia 3, no. 2 (2022): 121–42. http://dx.doi.org/10.1163/25895931-12340021.

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Abstract Current discourse on Latin imagery in rural Greek churches in Venetian Crete is habitually focused on images of St Francis. The explanations offered by scholars concerning his appearances in this context usually revolve around Francis’s perceived interconfessional appeal, but the introduction of another Latin saint from a different mendicant order into the monumental art of Byzantine character on Crete revises this picture significantly. The present article discusses images of Dominican saints found in Cretan churches of the Venetian period. With statutes promulgated in 1254 and 1256,

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20

Notley, R. Steven. "Byzantine Bethsaida and the House of St. Peter." Novum Testamentum 64, no. 4 (2022): 532–51. http://dx.doi.org/10.1163/15685365-bja10031.

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Abstract The recent discovery of a 6th century basilica at el-A‘raj (Bethsaida) on the northern shore of the Sea of Galilee has challenged our understanding of Byzantine traditions about Simon Peter. This study examines the corre-spondence between the archaeological finds and the description of Byzan-tine Bethsaida in the historical sources. Christian tradition consistently voiced that Peter’s home was in Bethsaida and was memorialized with a basilica. The archaeological finds at el-A‘raj accord with this tradition, but they also present a challenge to the innovation of Orfali in 1921 that the

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Ratkovčić, Rosana. "Katolička crkva Sv. Petra i dubrovačka kolonija u Starom Trgu kod Trepče." Ars Adriatica 7, no. 1 (2017): 129. http://dx.doi.org/10.15291/ars.1389.

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The construction of a Roman Catholic church dedicated to St Peter in Stari Trg near Trepča can be related to the presence of Catholic migrants, Saxon miners and merchants from Dubrovnik and Kotor, who colonized the area around the rich mine during the medieval period. This article focuses on the role of the Ragusan colony in the construction and furnishing of the Kosovo church. Judging from the remnants of the church, it may be presumed that it was a three-nave structure, with a dome above the last bay of the central nave, same as the cathedrals of Dubrovnik and Kotor, and that a workshop from

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Шкаровский, М. В. "The Church in the Name of St. Peter, Metropolitan of Moscow: Milestones of History." Христианское чтение, no. 1 (March 1, 2024): 332–42. http://dx.doi.org/10.47132/1814-5574_2024_1_332.

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Храм во имя святителя Петра, митрополита Московского, был построен в 1900‑е гг. по проекту известного архитектора А. П. Аплаксина. К 1917 г. храм являлся важным центром духовной, социальной и благотворительной жизни столицы России. В советский период в храме служил целый сонм новомучеников: прот. Христофор Варфоломеев, архиеп. Гавриил (Воеводин), архим. Варлаам (Сацердотский) и др. В 1920‑е гг. Петровская церковь была главным храмом знаменитого Александро-Невского братства. Церковь была закрыта в 1929 г., в ее здании разместили завод. В нач. 2000‑х гг. Петровский храм возродили, и он вновь ста

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Frankiv, R. "PROBABLE LOOK OF THE ANCIENT RUS' TEMPLE OF ST. PETER IN PEREMYSHL ON THE BASIS OF 2015-2017MATERIALS ARCHAEOLOGICAL RESEARCH DATA." Vìsnik Nacìonalʹnogo unìversitetu "Lʹvìvsʹka polìtehnìka". Serìâ Arhìtektura 5, no. 2 (2023): 185–90. http://dx.doi.org/10.23939/sa2023.02.185.

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Based on archaeological research conducted between 2015 and 2017, along with a comparative analysis of related examples of sacred structures from the Rurik period in Halicia and the local traditional architecture, a hypothesis has been formulated regarding the possible design of the ancient Rus’ church of St. Peter inPeremyshl (Przemyśl), which is believed to have existed from the 12th to the early 15th century. Drawing on the presence of a relatively narrow foundation, a parallel was drawn to the quadrifolium "Polygon" in Halych, which is likely to have featured a combination of brick walls a

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Of the Journal, Editorial board. "Certificate of the Holy Unity." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 26–28. http://dx.doi.org/10.32420/2017.81-82.740.

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In the name of the triune God, we are gathered at the next Cathedral in Berenshit, in the church of St.. Mykodlaya, Mitropolit, and bishops of the Greek rite, proclaim to eternal memory: Seeing that the monotony of the Church of God in the gospel and the teaching of our Lord Jesus Christ is based on one Peter, as if on a stone, so that the Church of Christ would stand firmly under the rule and leadership of his one, so that in one body there was one head, and in one house only one master and the bearer of God's favor, placed over the people of God, to care for the order and goodness of all, an

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Oržikauskas, Gytis. "ST. PETER AND ST. PAUL’S CHURCH IN VILNIUS: A STUDY IN META-CODAL SYMBOLISM OF CHRISTIAN ARCHITECTURE." JOURNAL OF ARCHITECTURE AND URBANISM 38, no. 4 (2014): 234–46. http://dx.doi.org/10.3846/20297955.2014.994809.

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The paper examines Christian architecture from the perspective of “meta-codal function”, i.e. through examination of architectural symbolism expressed solely by architectural means. Emphasizing symbolic and semantic content of architecture, the paper offers a broader research field of architectural artistry by using a wider iconographic comparison. As a representative of baroque architecture and the most prominent example of architectural symbolism, St. Peter and St. Paul’s Church in Vilnius (1668–1702) has been selected for the research. The iconographic programme of this church is compared t

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Borowski, Piotr F. "St. Peter, Church and Religion as a Role Model for Modern Entrepreneurs." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 14, no. 1 (2024): 273–94. http://dx.doi.org/10.15633/pch.14117.

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Modern enterprises operate on the basis of the Industry 4.0 paradigm. Technology is becoming an inherent attribute of the economy, but at the same time, one should bear in mind the employees, who create enterprises, and the spiritual side, so as to maintain a balance between what is tangible and intangible. Religion and spirituality are intertwined and have an impact on business practice and corporate management. Research on a group of young people has shown that faith plays a vital role in running a business. Moreover, the sustainability and uninterrupted activity of the Church can be a model

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Cvetkovski, Saso. "The vision of Saint Peter of Alexandria, from the Church of St. Archangels in Prilep: Iconographical research." Zograf, no. 36 (2012): 83–88. http://dx.doi.org/10.2298/zog1236083c.

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This text is dealing with a rare thematic innovation that appeared in Byzantine wall painting of the thirteenth century. In particular, the author explores the iconography of the Vision of Saint Peter of Alexandria as found in the Church of St. Archangels in Prilep around 1270. He argues that this work manifests a key moment in the development of this composition over the course of the thirteenth century. This links the same motif found in Melnik from the beginning of the thirteenth century, and a composition from the Church of the Virgin Peribleptos in Ohrid from 1294/1295. In the end, place

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Morris, Stephanie. "St. Peter Claver Church and School, Philadelphia, PA: A Collaborative Effort." American Catholic Studies 128, no. 1 (2017): 101–13. http://dx.doi.org/10.1353/acs.2017.0010.

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Dwyer, Owen, and Mary Gilmartin. "From Mission to Parish: St. Peter Claver Catholic Church, Lexington, Kentucky." Southeastern Geographer 41, no. 2 (2001): 296–305. http://dx.doi.org/10.1353/sgo.2001.0021.

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Vlasova, Maria. "The image of Pentecost in the iconographic programme of the altar ciborium of Sts Peter and Paul Cathedral in St. Petersburg." St. Tikhons' University Review. Series V. Christian Art 53 (March 29, 2024): 92–109. http://dx.doi.org/10.15382/sturv202453.92-109.

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The article is devoted to the unique monument of Peter the Great Baroque – the altar ciborium of the St. Petersburg Peter and Paul Cathedral. The study presents an analysis of the decoration of the ciborium (1722-1729, I.P. Zarudny). First of all, the connection of the iconographic and iconological program of the monument with the circumstances of the apostolic dedication of the cathedral of the new capital of the Russian Empire in the context of the church reform carried out by Peter I is traced. The synodal reform is proposed to be considered from the point of view of the principles of the s

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Christianto, Victor. "Kesatuan dan Perbedaan dalam Gereja Perdana." Indonesian Journal of Theology 2, no. 2 (2015): 179–205. http://dx.doi.org/10.46567/ijt.v2i2.74.

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Two interesting questions in relation to the Early Church history are the extent of unity or diversity among Peter, James, and Paul; and also how Paul's thoughts have shaped the direction of the Church in later periods. Answers to these questions will be very helpful in order that we can give a proper response to "Paulinism", an accusation which some non-Christian thinkers often have towards Christians (c.f. Tom Jacobs). Such an accusation (Paulinism) basically says that Christianity is a religion created by St. Paul, not Jesus Christ. In order to respond to such an accusation, in this article

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Kyiak, S. "Church-Theological Foundations of Early Ukrainian Catholicism (XI-XII centuries)." Ukrainian Religious Studies, no. 29 (March 9, 2004): 48–59. http://dx.doi.org/10.32420/2004.29.1484.

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Early Ukrainian Christianity (XI-XII centuries) was based, as we know, on the one and only faith of Christ, which taught the right (that is, the "right") to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukr

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DE C. R. DE SOUZA, José Antônio. "Revisitando I Dialogus V, capítulos 14-22 / Revisiting Dialogus V, Chapters 14-22." Revista Española de Filosofía Medieval 23 (April 20, 2016): 31. http://dx.doi.org/10.21071/refime.v23i.8968.

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This paper, which gives continuity to another article, analyzes the content of I Dialogus V, 14-22 and, in an appendix, presents our Portuguese translation of this excerpt. In these chapters, the Inceptor Venerabilis discusses whether St. Peter and the Roman Church possess primacy over all other apostles and churches; andwhether this primacy is granted by God himself. Ockham first presents, not ad litteram, the opinion of those who refute the thesis that Christ did not give primacy to Peter and the Roman Church. Then, because this thesis fully deflates papal power, he proposes a contrary thesi

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Ščavinskas, Marius. ""Russiana gloriatur ecclesia" and the issue of St. Bruno's of Querfurt missions." Lietuvos istorijos studijos 24 (December 28, 2009): 9–22. http://dx.doi.org/10.15388/lis.2009.36781.

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The issue discussed in the article refers to the geography of the archdioceses, established by St. Bruno of Querfurt and the meaning and the circumstances of the appearance of the term "Russiana gloriatur ecclesia" mentioned "in the name of the Russian king" by the name Nethimer and the hagiographer Peter Damian (the first half of the 11th century). The greatest attention is focused on the letter to the king of Germany Henry II (the future emperor), written by St. Bruno himself and to the insert, written by Peter Damian, describing the martyrdom of St. Bruno Boniface's (1009). It becomes clear

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Kalic, Jovanka. "The first coronation churches of medieval Serbia." Balcanica, no. 48 (2017): 7–18. http://dx.doi.org/10.2298/balc1748007k.

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The medieval ceremony of coronation as a rule took place in the most important church of a realm. The sites of the coronation of Serbian rulers before the establishment of the Zica monastery church as the coronation church of Serbian kings in the first half of the thirteenth century have not been reliably identified so far. Based on the surviving medieval sources and the archaeological record, this paper provides background information about the titles of Serbian rulers prior to the creation of the Nemanjic state, and proposes that Stefan, son of the founder of the Nemanjic dynasty, was crowne

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Zakharov, Georgy. "Ecclesiological views of St. Hilarius of Arles in the context of the relationship between the Gallic churches and the Roman See in the mid-5th century." St. Tikhons' University Review 116 (December 31, 2024): 9–23. https://doi.org/10.15382/sturi2024116.9-23.

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This article is devoted to the reconstruction of the ecclesiological views of St. Hilarius of Arles, who entered into a sharp conflict with the Roman Pope St. Leo the Great in the middle of the 5th century. Hilarius was the author of “The Life of St. Honoratus”, his relative, spiritual mentor and predecessor in the See of Arles. This text has a programmatic character. The hagiographer brings together the ascetic ideal and pastoral ministry, offering an ascetic-personalistic model of the local Church. The church community is constituted around the ascetic bishop and the circle of his disciples.

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Šlézar, Pavel, and Hana Dehnerová. "An Archaeological Perspective on the Medieval Church of St. Peter in Olomouc." Historica Olomucensia 59, no. 59 (2020): 13–51. http://dx.doi.org/10.5507/ho.2020.021.

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Gerov, G. P. "The early iconographic program of St. Andrew Stratelates Churchin Novgorod Detinets." Journal of Visual Theology 5, no. 2 (2023): 164–76. http://dx.doi.org/10.34680/vistheo-2023-5-2-164-176.

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The article begins with the history of St. Andrew Stratelates Church in Veliky Novgorod. It is shown that today’s church dedicated to St. Andrew was originally built as a chapel of the Boris and Gleb Cathedral in Novgorod Detinets. The St. Andrew Stratelates Church now stands alone in the south-eastern part of Novgorod Detinets, but until 1682 it was the south-ern chapel of the Boris and Gleb Cathedral. Its earliest part was erected at the former location of cathedral’s staircase tower. The initial church, as the paper suggests, was constructed to com-memorate the capture of Swedish Landskrona

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Олена, Бакович. "Сюжет «Явління Христа св. Петрові Александрійському» у іконостасах середини XVIII – початку ХІХ ст. церков Східного Опілля: іконографічні та мистецькі особливості". ВІСНИК Львівської національної академії мистецтв, № 35 (16 липня 2018): 88–101. https://doi.org/10.5281/zenodo.1313092.

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In recent years, there has been an increasing interest in the iconostasis, as an art phenomenon. This problem is discussed in several studies though too little attention is paid to the study of individual theme compositions. One of them is «The Appearance of Christ to St. Peter of Alexandria».Objectives. The objectives of this study are to determine the iconographic and artistic peculiarities of the theme «The Appearance of Christ to St. Peter of Alexandria» in iconostases of the middle of the 18th - first half of the 19th century of churches of the Eastern Opillia. Met

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Koczwara, Stanisław. "Katedra Piotra w nauczaniu Optata z Milewy jako ostateczny probierz prawdziwości Kościoła." Vox Patrum 46 (July 15, 2004): 155–62. http://dx.doi.org/10.31743/vp.6748.

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The article St. Peter’s Chair in the Teaching of Optatus of Mileve as the Final Criterion of Authenticity of the Church is particularly about certain period in the catholic Church history in IV century, which was experienced in the Latin Africa by schism of the Donatists. In order to prevent the division Saint Optatus broadcasted the extremely mature conception of the Saint Peter's chair, that was based on Saint Cyprian's idea. Optatus describes this power/chair as a first gift for the Church - meaning Saint Peter, who is a source of the rest of gifts such as baptism and penance. This chair wa

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Daňková, J., P. Mec, T. Majstríková, and M. Škopcová. "Construction-technical inspection of cemetery church of St. Peter and Paul in Želiv." IOP Conference Series: Materials Science and Engineering 549 (June 18, 2019): 012007. http://dx.doi.org/10.1088/1757-899x/549/1/012007.

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Di Segni, Leah, Jacob Ashkenazi, Mordechai Aviam, and R. Steven Notley. "The Greek Inscriptions from ‘The Church of St. Peter’ at Bethsaida (el-‘Araj)." Liber Annuus 73 (January 2023): 365–84. http://dx.doi.org/10.1484/j.la.5.141408.

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Fischbacher, Thomas. "Ein Werk zweier Künstler? Paul Egell, Johann Peter Benckert und der Kruzifixus mit Maria Magdalena in der Propsteikirche St. Peter und Paul zu Potsdam." Zeitschrift für Kunstgeschichte 81, no. 2 (2018): 268–81. http://dx.doi.org/10.1515/zkg-2018-0019.

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Abstract The author suggests an attribution for two largely unknown Baroque sculptures inside the Church of St. Peter and Paul at Potsdam. The crucifixus, which has so far not been attributed to an artist, is shown to exhibit parallels to a 1716 work by Paul Egell. It remains unclear, however, whether the Potsdam crucifixus was also created by Egell himself or by Johann Peter Benckert, who congenially completed it in 1763 with a statue of the kneeling Maria Magdalena. The appealing depiction of the saint as an elegant sinner and penitent offers believers various possibilities for identificatio

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van Rossum, Joost. "Tweehonderd Jaar Orthodoxie in Alaska en Noord-Amerika." Het Christelijk Oosten 47, no. 1-2 (1995): 29–37. http://dx.doi.org/10.1163/29497663-0470102003.

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200 years of Orthodoxy in Alaska and North America On the occasion of the commemoration of the arrival in Alaska of Russian monks/missionaries 200 years ago, the author presents a survey of the history of Orthodoxy in North America. Saints such as St Herman, a simple and humble monk, St Innokentij, who translated the Bible and the Liturgy into the various Alaskan languages, Jacob Netsvetov, Peter the Aleut and Juvenalij, played an important part in this history. Canonical unity among the Orthodox in America clearly existed until the beginning of the twentieth century. This came to an end when

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Gefaell, Pablo. "La divina eucaristia e l’unità della chiesa romena con il Romano Pontefice." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (2022): 71–81. http://dx.doi.org/10.24193/theol.cath.2022.04.

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"The Divine Eucharist and the unity of the Romanian Church with the Roman Pontiff. The body of our Lord Jesus Christ, indeed present, real and substantial under the species consecrated in the sacrament of the Holy Eucharist, is inseparable from the mystical body of Christ which is the Church, so that in every valid Eucharistic celebration the Church of Christ is found. The valid celebration of the Eucharist requires, at least from an objective point of view, communion with the whole Church seen as a visible society. This communion is full if it is carried out both emotionally and effectively a

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Vojvodic, Dragan. "Newly discovered portraits of rulers and the dating of the oldest frescoes in Lipljan." Zograf, no. 36 (2012): 143–55. http://dx.doi.org/10.2298/zog1236143d.

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On the fa?ade of the church of the Presentation of the Virgin, in Lipljan, the damaged depictions of two rulers were discovered under a more recent layer of fresco mortar. The depictions can be identified as portraits of the Serbian king and the emperor Stefan Dusan (1331-1355) and his wife Jelena. That provides the basis for the more reliable dating of the original wall painting in the interior of the church. For their part, the stylistic characteristics of that expressionistic painting suggest that the original Lipljan frescoes came into being around the mid-fourteenth century. Probably, the

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Babic, Valentina. "The Studenica composition of the mission of the apostles. A contribution to the research of iconography." Zograf, no. 47 (2023): 43–56. https://doi.org/10.2298/zog2347043b.

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The relief composition of the Mission of the Apostles is carved on the inner faces of the lintel and the doorpost of the west portal of the late twelfth-century Church of the Holy Virgin (Virgin?s Church) of the Studenica Monastery in Serbia and is based on the Romanesque iconographical pattern. The paper demonstrates the peculiarities of the Studenica composition compared to Italian Romanesque compositions of the Mission of the Apostles and Western Christian iconography in general, influenced by Byzantine art. ?he so-called Roman type of St. Peter and the ?Latin? variation of the sign of bles

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Loch, Jason. "Free election in the age of Erastianism: the case of R v The President and Chapter of Exeter Cathedral." Ecclesiastical Law Journal 26, no. 3 (2024): 245–58. http://dx.doi.org/10.1017/s0956618x24000334.

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AbstractOn 29 December 1838, the Dean of Exeter Cathedral, Whittington Landon, died. In the months that followed, the cathedral chapter repeatedly refused to elect the individuals nominated by the Crown, setting the stage for a protracted struggle that would play out in Parliament and in the Court of Queen's Bench. This is the story of R v The President and Chapter of the Cathedral Church of St Peter in Exeter.1

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Todic, Branislav. "Frescoes in the Virgin Peribleptos Church referring to the origins of the archbishopric of Ohrid." Zbornik radova Vizantoloskog instituta, no. 39 (2001): 147–63. http://dx.doi.org/10.2298/zrvi0239147t.

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In the year 1294/95, in the church of the Virgin Peribleptos in Ohrid, figures of the apostles Peter and Andrew were painted in the bottom register of wall paintings of the south wall, in front of the altar space (fig. 1), while those of St. Clement of Ohrid and St. Constantine Kabasilas appeared on the opposite, north wall (fig. 2). Their choice and placement on such a conspicuous location have already been the subject of interest of scholars who attempted to explain their iconography and unveil the reasons behind their appearance in this Ohrid church. The image of apostle Peter is related to

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Tretiak, Kyrylo. "On the Question of the Changes in the Architecture of the Church of St. St. Peter and Paul and its Bell Tower in Kyiv on 4 Prytysko-Mykilska Street." Ethnic History of European Nations, no. 63 (2021): 30–38. http://dx.doi.org/10.17721/2518-1270.2021.63.04.

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The article is about the study of the history of one of the unique architectural monuments of Kyiv – Stt. Peter’s and Paul’s Church (early 17th century) and its bell tower (mid-18th century). The church was only one example of the Gothic architecture in Kyiv preserved till 1930s. At the same time, it was only one Kyiv’s Rome-catholic (Dominican) temple which survived through the anti-Polish war in 1648–1654 had being transformed into Orthodox church. The author tries to trace the process of construction and reconstructions of the temple and its bell tower and understand how the buildings looke

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