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Journal articles on the topic 'The Apostle Peter'
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1
Pascut, Beniamin. "Book Review: Saint Peter: Underestimated Apostle." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (April 19, 2012): 97–98. http://dx.doi.org/10.1177/0146107912441309a.
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Gratsianskiy, Michael. "Apostle Peter and the «Acacian schism»." St.Tikhons' University Review 59, no. 3 (June 30, 2015): 9–19. http://dx.doi.org/10.15382/sturi201559.9-19.
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Callon, Callie. "Images of Empire, Imaging the Self: The Significance of the Imperial Statue Episode in theActs of Peter." Harvard Theological Review 106, no. 3 (July 2013): 331–55. http://dx.doi.org/10.1017/s001781601300014x.
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TheActs of Peter(hereafterActs Pet.) contains an account of the destruction of an imperial statue by an exorcised demon, a statue that is subsequently miraculously restored by its owner Marcellus with the help of prayer and the apostle Peter. Although scholars seldom examine this episode in significant detail, when they have addressed it, they have for the most part agreed that it is an indication of the anti-imperial stance of the text generally and an attack on the legitimacy of the imperial cult more specifically. This is perhaps not wholly surprising, given that the majority of the other apocryphal Acts of the apostles (hereafter AAA) do seem to exhibit this vein of hostility, and this corpus is often interpreted as something of a homogeneous whole.
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Elliott, John H. "Book Review: Saint Peter: The Underestimated Apostle." Theological Studies 72, no. 4 (December 2011): 882–83. http://dx.doi.org/10.1177/004056391107200410.
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Bergquist, James A. "Book Review: St. Peter: The Underestimated Apostle." Missiology: An International Review 39, no. 4 (October 2011): 527. http://dx.doi.org/10.1177/009182961103900429.
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Merriman, Brigid O'Shea. "Peter Maurin: Apostle to the World (review)." Catholic Historical Review 92, no. 3 (2006): 355–56. http://dx.doi.org/10.1353/cat.2006.0204.
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Bernas, Casimir. "Saint Peter: The Underestimated Apostle - By Martin Hengel." Religious Studies Review 38, no. 2 (June 2012): 99. http://dx.doi.org/10.1111/j.1748-0922.2012.01601_25.x.
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Reumann, John. "Book Review: Peter: Apostle for the Whole Church." Theological Studies 55, no. 3 (September 1994): 540–41. http://dx.doi.org/10.1177/004056399405500307.
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Martin, Troy W. "Peter: Apostle for the Whole Church. Pheme Perkins." Journal of Religion 82, no. 1 (January 2002): 107–8. http://dx.doi.org/10.1086/491003.
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Duşe, Călin Ioan. "L’aparizione e la diffusione del Cristianesimo a Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (December 30, 2020): 65–90. http://dx.doi.org/10.24193/theol.cath.2020.03.
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"The Beginning and Spread of Christianity in Rome. Christianity was preached in Rome since its very beginning. Among those who were baptised on the Day of Pentecost in Jerusalem there were some citizens of Rome. These were some of the Roman Jews, who has thirteen synagogues in the capital of the Empire, but there were also some of the pagans living in Rome. They were the first preachers of Christianity in Rome, who managed to lay the foundation of the Church from the capital of the Empire. A great number of the seventy Apostles of Jesus Christ came and preached Christianity in Rome. Their activity was intense and fruitful because in 57 or 58 A.D when Saint Apostle Paul wrote in Corinth the Epistle to the Romans, he is happy about the christians from the church of Rome: “First, I want to thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. For God is my witness.” Rom.5,8. Christianity in Rome spread even more with the arrival of the Saints Apostles Peter and Paul. They consolidated and organized the Church from the Capital of the Empire and so, through their arrival, Christianity moved from Jerusalem to Rome. Key words: Jesus Christ, Peter, Paul, Church, Christianity, Apostles, Gospel, Rome."
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Bruhn, Karen. "Reforming Saint Peter: Protestant Constructions of Saint Peter the Apostle in Early Modern England." Sixteenth Century Journal 33, no. 1 (2002): 33. http://dx.doi.org/10.2307/4144241.
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Aldridge, Robert E. "Peter and the "Two Ways"." Vigiliae Christianae 53, no. 3 (1999): 233–64. http://dx.doi.org/10.1163/157007299x00019.
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AbstractThe literary work known as the Two Ways was an important document for the early Church. A strong and clear statement of basic Judeo-Christian morality, it long served as an instructional source for new believers and was incorporated into later church manuals and ecclesiastical codes (often as part of the Didache). Appearing in Christian use in the first century,1 it was highly esteemed in the early Church and even stood on the threshold of the New Testament-although it later fell into obscurity. There is evidence that the Two Ways was believed by the early Church to have been written by the apostle Peter.
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van Bekkum, Wout. "The Poetical Qualities of the Apostle Peter in Jewish Folktale." Zutot 3, no. 1 (2003): 16–25. http://dx.doi.org/10.1163/187502103788690816.
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Grier, James. "Editing Adémar de Chabannes' liturgy for the Feast of St Martial." Plainsong and Medieval Music 6, no. 2 (October 1997): 97–118. http://dx.doi.org/10.1017/s0961137100001303.
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On 3 August 1029, the monks of the abbey of St Martial in Limoges sought to inaugurate a new liturgy for their patron saint, a new liturgy that acknowledged and celebrated his status as an apostle, the younger cousin of Simon Peter, an intimate of Jesus himself, and St Peter's delegate to Gaul.
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Hrynkiewicz-Adamskich, Bożena. "Apostoł Andrzej – osoba i imię." Studia Rossica Posnaniensia 46, no. 1 (May 5, 2021): 85–99. http://dx.doi.org/10.14746/strp.2021.46.1.7.
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In Christian religious consciousness, especially in Eastern Christianity, Andrew the Apostle has a place equal to that of his brother, Peter the Apostle. This article presents the information gathered about him and provided by the Gospel and the Acts of the Apostles. It also concisely describes the apocrypha about his missionary activities in Greece, Pontus, Thrace and Scythia, as well as the sources and reasons behind the development of his cult in Europe, including the Slavic nations. The origin of the given name Andrew is also included, along with the process of this name becoming common among the Slavs connected with the spread of the cult. The article stresses the importance of the transformation of the original image of this saint caused by the contamination of Christian beliefs and Slavic folk culture. The analysis of Polish calendar proverbs enabled to present the linguistic image of St. Andrew. Folk religious rites connected with his cult, which emerged as the result of intertwining of the Christian calendar and agricultural cycle, are also described. The saints to whom certain days in the Christian calendar were dedicated, started to be perceived as the guardians of these days, protecting people from the forces of nature, as well as the protectors of certain trades. The profiles of selected local Christian saints bearing the name Andrew are also presented.
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Becker, Matthias. "Petrus Socraticus? Socratic Reminiscences in Luke’s Portrait of the Apostle Peter." Philologia Classica 15, no. 1 (2020): 54–71. http://dx.doi.org/10.21638/spbu20.2020.105.
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Schaser, Nicholas J. "Unlawful for a Jew? Acts 10:28 and the Lukan View of Jewish-Gentile Relations." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 4 (October 29, 2018): 188–201. http://dx.doi.org/10.1177/0146107918801512.
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Most scholars read Peter's claim that it is unlawful for Jews to associate with Gentiles (Acts 10:28a) as an accurate statement on Jewish-Gentile relations according to Luke. However, Luke problematizes this view by showing Peter to be unaware of Jewish-Gentile interactions that preceded him, both in Israel's Scriptures and Luke–Acts. Rather than reflecting the exclusionary state of pre-Christian Judaism, Acts 10:28a constitutes a fallacy that Luke invalidates via intertextual references to ethnic inclusivity throughout biblical history. Peter's misunderstanding provides Luke with the theological rationale for Paul to take the missionary mantle from Peter as the apostle to the Gentiles.
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Petroff, Valery V. "The Upside Down Man of Plato’s Timaeus in the Apocryphal Martyrdom of Peter and Martyrdom of Philip." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 535–66. http://dx.doi.org/10.25205/1995-4328-2020-14-2-535-566.
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The study offers a hermeneutic analysis of the apocryphal “Martyrdom of the Apostle Peter” (MPt). We argue that the main idea of Peter’s monologue from the cross is borrowed from Plato’s Timaeus (43e4–8), which describes a man who is placed upside down and thus perceives his right as left and considers truth a lie. MPt interpreted this account in the light of the Old Testament narrative about the expulsion of the first man Adam from paradise and the imperative to return to the “ancient fatherland”, following the “second Adam”, Jesus Christ, up to imitation of his death on the cross, transforming this instrument of shame and death into the tree of eternal life. The Apostle Peter, crucified on the cross with his head down, makes himself a living example of the existential overturn of man after the fall. Peter quotes an apocryphal λόγιον of Christ that exhorts to make everything upright: the earthly world order — right and left, top and bottom, front and back — should be again turned over and put from head to foot. Having established that Peter’s monologue constitutes a “discourse of reversal”, we argue that the starting point for constructing the λόγιον of Christ in the MPt was His saying in Matt 18:3: “if you don’t turn over (στραφῆτε) ..., you shall not enter the kingdom of heaven.” The apparently similar utterance from the “Gospel of Thomas”, usually indicated as a parallel, cannot be considered as such, since it urges not to reverse the “signs of nature”, but to overcome sexual differentiation. It is concluded that the “Martyrdom of Peter” demonstrates the primacy of its narrative (as well as the autonomy of its “hermetic” imagery) in comparison with the “Martyrdom of Philip”. Vocabulary, rhetoric, and contents of the MPt place it within the early Christian, Gnostic and Hermetic literature. A distinctive feature of the work is its distinct esotericism: it has an initiatory, mystagogical character, its own metaphysics and dramatic logic. On the contrary, the “Martyrdom of Philip” belongs to the genre of the lives of saints, saturated with wonders and fabulous details. The transformations which “Martyrdom of Peter” undergoes in the Latin paraphrase by ps.-Linus are analyzed. It is shown that ps.-Linus fundamentally changes the narrative in order to make it conform with orthodoxy, although this is achieved at the cost of destroying the logic of the Greek prototype. An annotated Russian translation of the Apostle Peter’s monologue on the cross is published in the Appendix.
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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 131. http://dx.doi.org/10.21906/rbl.202.
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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.
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Maciaszek, Paweł. "Życie i działanie św. Pawła Apostoła w świetle liturgii Kościoła." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 131. http://dx.doi.org/10.21906/rbl.281.
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In the liturgical calendar St. Paul is mentioned twice – for the first time on the day of his conversion (25 January), and then during the celebration – in common with St. Peter the Apostle – when the congregation contemplates his life and martyr’s death (29 June). In this article, through the analysis of liturgical texts about St. Paul – biblical readings and forms of the Holy Mass, and Liturgy of the Hours – the spiritual richness and depth of mysteries of salvation are transmitted to the Church community by this Apostle of the Nations. The Apostle of Tarsus, through his life and deeds, showed us the power of the Holy Spirit operating in mankind, who makes us God’s children and lets us live not according to worldly but according to spiritual values. By giving His gifts to people, He contributes to the development of the Church. The Apostle is also the example of acceptance of the Gospel, which is revealed through preaching the Good News to all peoples. He shows that one can endure pain and suffering for sake of the Gospel. And sacrificing our life, giving it for the act of salvation leads to friendship with Christ and brotherly love. The liturgical texts which are designed to be prayed on St. Paul’s days deeper the certainty that God’s people have that Jesus was resurrected and is alive, and wishes to lead each man on the way to salvation.
21
Higuera Meléndez, José Manuel. "Nuevos datos sobre la autoría de la iglesia de San Pedro Apóstol de Peñaflor (Sevilla)." Laboratorio de Arte, no. 31 (2019): 403–20. http://dx.doi.org/10.12795/la.2019.i31.23.
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Kaganov, Grigorii. "“As in the Ship of Peter”." Slavic Review 50, no. 4 (1991): 755–67. http://dx.doi.org/10.2307/2500459.
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When Aleksandr Danilovich Menshikov, carrying out the decision of the military council Peter I had called at the time of the siege of Nienshants, placed an earthwork fortress on one of the islands of the Neva Delta, it is highly unlikely that anyone suspected what the consequences of this step would be. It was simply a timely move that made it possible to cut off the Neva’s channel by artillery fire, so that the Swedish fleet could not aid the beleaguered town by sea. The fortress proved useless in all respects: It never had occasion to beat back the enemy, whereas defending the Admiralty Wharf on the other side of the river was beyond its reach. It seemed appropriate to build another fortress around the wharf as quickly as possible. On all sides of both fortifications a small town began to spread out irregularly, and it bore the name of the tsar’s heavenly guardian, the apostle Peter.
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Beed, Cara, and Clive Beed. "Peter Singer's Interpretation of Christian Biblical Environmental Ethics." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 53–68. http://dx.doi.org/10.1163/156853598x00055.
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AbstractPeter Singer's (1990 and 1993) interpretations of Biblical texts dealing with the natural world are evaluated in the light of recent Biblical scholarship. The texts in question are among those in the Bible relating to Christian ethical teaching about the natural world. The specific texts Singer examined concern the meaning of dominion and the flood of the earth in the book of Genesis in the Old Testament, particular teaching by the apostle Paul in the book 1 Corinthians in the New Testament, and certain actions by Jesus in the New Testament book of Mark. Singer's interpretations have a lengthy pedigree commonly used to hold Biblical teaching partly responsible for adverse Western attitudes to nature. This article argues that such interpretations contradict a deal of recent Biblical scholarship on the texts at issue.
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Durbin, Sean. "Destiny: The Life and Times of a Self-Made Apostle, by Peter Lineham." Relegere: Studies in Religion and Reception 4, no. 1 (July 1, 2014): 146. http://dx.doi.org/10.11157/rsrr4-1-635.
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Mickiewicz, Franciszek. "The Missionary Activity of St. Peter Outside Palestine in the Light of the New Testament Literature." Collectanea Theologica 90, no. 5 (March 29, 2021): 415–42. http://dx.doi.org/10.21697/ct.2020.90.5.17.
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From the historical works of Eusebius of Caesarea we learn that St. Peter went to Rome in 42 and preached the Gospel there for 25 years. However, this information is not confirmed in the books of the New Testament. For this reason, this article attempts to answer the question of where St. Peter could have stayed and acted from the moment he left Jerusalem (Acts 12:17) until his arrival in Rome. The analysis of Gal 2:11–14 leads to the conclusion that after the Council of Jerusalem he certainly stayed in Antioch for some time. It is possible that during his long journey he reached the northern regions of Asia Minor, as a reminiscence of this can be found in 1 Peter 1:1. Then, on his way to Rome, he probably paid a visit to Christians in Corinth, as evidenced by 1 Cor 1:12; 9:5. These texts therefore allow us to suppose that after leaving Jerusalem, St. Peter became an itinerant apostle, carried out extensive missionary activities and, thanks to his personal contacts with Christian communities, gained great authority among them.
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Pavlenko, Pavlo Yuriyovych. "Judeo-Christianity as a Cultural-Religious Phenomenon in the Context of Early Christian Tradition and Modern Religion." Ukrainian Religious Studies, no. 43 (June 19, 2007): 38–52. http://dx.doi.org/10.32420/2007.43.1866.
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Even in the superficial reading of the New Testament, the fact that all the texts attributed to the Apostle Paul are too different not only in their creed, but also in their orientation to representatives of the Hellenistic world is striking. In contrast, the Gospels, the Epistles of James, Peter, John, Judas, and the Epistle to the Jews, and the Book of Revelation, are focused solely on the Jewish reader, have a clear, Jewish attitude. In one way or another, they constantly emphasize that Jesus of Nazareth is a Jewish Savior.
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MAZUMDAR, JAIDEEP, and ATSUSHI EBIHARA. "A review of the lycophyte and fern names treated as new in Carl Peter Thunberg’s Flora Japonica." Phytotaxa 406, no. 2 (June 14, 2019): 137–42. http://dx.doi.org/10.11646/phytotaxa.406.2.5.
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Following the advice of Carl Linnaean, his apostle Carl Peter Thunberg first explored Japan, a forbidden country for Europeans at that time. Thunberg collected several plants from Japan and described them in detail in his Flora Japonica. He also introduced some new species, the names of which are still accepted today, but as he published them later than their first publication he did not validly publish them. Here a revised list is presented of these lycophyte and fern (pteridophyte) names considered by Thunberg to be new, along with their valid publication details, type information and currently accepted names.
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Hunt, E. D. "Imperial Law or Councils of the Church? Theodosius I and the Imposition of Doctrinal Uniformity." Studies in Church History 43 (2007): 57–68. http://dx.doi.org/10.1017/s0424208400003107.
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On 27 February 380, the emperor Theodosius – newly elevated the previous year to take control of the East amid the political and military turmoil unleashed by the debacle at Adrianople -addressed an edict from his current headquarters at Thessalonica to the people of Constantinople. The text famously proclaimed the religion to be followed by ‘all the peoples’ who fell under his rule as that handed down at Rome from the apostle Peter, now maintained by the pontifex Damasus and bishop Peter of Alexandria, ‘that is,… we should believe in the single godhead of Father, Son and Holy Spirit, in equal majesty and holy trinity’. Those who subscribed to this doctrine, Theodosius ordered, were to ‘embrace the name of Catholic Christians’, while all the rest were branded heretics, whose places of assembly were denied the name of churches, and who would be smitten ‘first by divine vengeance, and afterwards by the retribution of our own punishment, which we shall enact in accordance with the judgement of Heaven’.
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Dzik, Marek. "Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 85. http://dx.doi.org/10.21906/rbl.199.
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The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus. The article is divided into two parts. In the first part, the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part, the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as Ἰησοῦς, φωνή, ἀκούώ λέγω. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story of the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
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Dzik, Marek. "Spotkanie św. Pawła z przemienionym Jezusem pod Damaszkiem a przemienienie Jezusa na górze." Ruch Biblijny i Liturgiczny 62, no. 2 (June 30, 2009): 85. http://dx.doi.org/10.21906/rbl.277.
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The article describes a possible connection between the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus. The article is divided into two parts. In the first part, the author tries to find the main common elements between the two stories. He accounts for them: three versions of each story, the main characters of each story and the similar courses of each story. In the second part, the author compares the terminology of each Gospel pericope with the terminology of each Acts pericope. He states that in each pair there are very important identical words such as Ἰησοῦς, φωνή, ἀκούώ λέγω. In the pairs: Mat 17, 1–8 and the Act 9, 3–9; Mat 17, 1–8 and Act 22, 6–11; Mat 17, 1–8 Act 26, 12–18 even more identical and important words can be found. It allows the author to come to the conclusion that the story of the transfiguration of Jesus and the meeting of St. Paul with the glorified Jesus at Damascus are harmonized. It is probably done to prove that St. Paul is an apostle because he saw the transfigured (glorified) Jesus as did St. Peter (and the other apostles).
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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 the text of Mt. 16, 18 and this apostle is thus represented as carrying a church on his back while trampling on Hades who, at the same time, is being pierced by an angel bearing a lance. From above, Christ, shown in bust, addresses St. Peter with the gospel text written out in fresco above his image. This rare representation could be interpreted as an image referring to the founding of the church on earth by Christ. The gospel text which inspired it was one of the main arguments in the primacy doctrine of the Roman church. In Byzantium, on the other hand, the equality of all apostles was underlined, and Peter shared his place of honor with Paul and, at times, Andrew. This can explain the presence of the latter by Peter's side in the mentioned Ohrid church. On the opposite wall we find figures of saints who held in particular reverence in the Ohrid area, namely those of Clement and Constantine Kabasilas. St. Clement (whose relics were treasured in Ohrid) was a bishop in nearby Velika in the X century, and his cult developed shortly after his death. On the other hand, at the end of his lifetime Constantine Kabasilas, an archbishop of Ohrid from the middle of the XIII century, was very devoted to the emperor Michael VIII and that seems to have decisively contributed to the early development of his cult. We can basically except the opinion of those among the scholars who associated the images of the mentioned saints with Christ's founding of the church on earth and the spreading of Christianity among the Slavs. However, since the archbishopric of Ohrid had no direct apostolic origins, and since even St. Clement was actually its founder, the wall paintings of the Virgin Peribleptos should be viewed in a somewhat different light. It is well known that the Archbishopric was founded by emperor Basil II who, in the second sigillium (1020), associated it with the earlier existing Bulgarian archbishopric. However, in the XII century, if not already at an earlier date, the archbishopric of Ohrid began to be associated also with Justiniana Prima, the archbishopric founded by emperor Justinian in 535. The first to include it in his title was the archbishop of Ohrid John Komnenos, in 1157, and many of his successors followed his example. Formulas such as Bulgarian and Prima Justiniana which appear in their titles were of a legal and canonic nature and were used in defending the autocephalos rights of the Archbishopric from both the Roman and the Constantinopolitan church. This prompts us to explain the wall paintings of the eastern part of the naos of the Virgin Peribleptos as a result of intentions of the archbishops of Ohrid to underline the ties of their church with Justiniana Prima and the Bulgarian archbishopric. The image of the founding of the church upon St. Peter is not only a universal image of Christ's founding of the church on earth but also a reminder that the archbishopric of Ohrid was formed on the territory of ancient Illyricum which once belonged to Rome and was handed over as a result of an agreement between pope Vigilius and emperor Justinian for the purpose of founding the autocephalos church of Justiniana Prima. Supposedly, the independence and high rank of the archbishopric of Ohrid found justification in those facts. In his letter to patriarch Germanos II (from the 1220's), the archbishop of Ohrid Demetrios Chomatenos goes on to say that the emperor Justinian, in establishing the hierarchy of the most ancient and great patriarchal sees, called the pope of old Rome the first among priests, the patriarch of Constantinople the second and directly after him made mention of the see of the Bulgarian archbishopric, i.e. Ohrid. In the fresco decoration of the Virgin Peribleptos these references to the Roman and Constantinopolitan church were substituted by images of their founders, a common procedure in Byzantine iconography. Just as it did in Chomatenos's letter, the presence of the apostle Andrew was there to point out that the church of Ohrid belonged to the Orthodox world. The second argument upholding the ancient origins and independence of the church of Ohrid - reflected by both the title of its prelates and the wall paintings of the Peribleptos - is based on its ties with the ancient archbishopric of Bulgaria. That is why its archbishops strove to develop the cults of "Bulgarian" saints, primarily that of St. Clement. The text of his vita (XII century), ascribed to Theophylaktos of Ohrid, celebrates him as the most commendable missionary of the Bulgarian people, and in the Catalogue of Bulgarian archbishops (from the same century) he is mentioned in such a manner that one gets the impression that Clement was the first prelate of the territory of the future archbishopric of Ohrid. Such a calculated treatment of St. Clement was especially intensified in the XIII century, as attested in particular by his synaxarion vita and service, in which he is referred to as the thirteenth apostle. A similar phenomenon developed also in the decoration of the church of the Virgin Peribleptos in which Clement plays the role of the first prelate of Ohrid and the perpetuator of the activities of the apostles painted on the wall opposite his image. In order to express clearly and most thoroughly the idea of the origins and the nature of the Archbishopric, it was also necessary to include in this group an image of one archbishop of Ohrid and so the choice fell on Constantine Kabasilas, whose memory was still alive and who, moreover, was the only actually canonized archbishop of Ohrid. Finally, we should also inquire why this ideologically colored fresco decoration appeared in 1294/95 in the church of the Virgin Peribleptos. The theory of the supposed origins of the archbishopric of Ohrid greatly gained in importance in the course of the events related to the Union of Lyon. This time it was suitably used in an attempt to abolish the Serbian archbishopric and the Bulgarian (Trnovo) patriarchate, founded at a somewhat earlier date and for the most part on the one-time territory of the archbishopric of Ohrid. Such pretensions appeared openly in the charter issued by emperor Michael VIII to the archbishopric of Ohrid (1272) and in his memorandum to the pope, read at the Council of Lyon in 1274. Moreover, in 1282 the Serbian king Milutin conquered vast Byzantine territories so that certain administrative units of the archbishopric of Ohrid were not only dislocated within a different state but also became a part of a different, Serbian church. So while the Byzantine emperor attempted to recapture these territories by military force, the archbishop of Ohrid, Makarios, strove to demonstrate visually on the walls of the church of the Virgin Peribleptos the supposed origins of his archbishopric and thus also to claim its rights, through the images of the apostles Peter and Andrew and saints Clement and Constantine Kabasilas. Because of its political engagement, this painted decoration remained unique in medieval art and should thus find explanation in particular ideological and political motives.
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Wolińska, Teresa. "Sergius, the Paulician Leader, in the Account by Peter of Sicily." Studia Ceranea 9 (December 30, 2019): 123–40. http://dx.doi.org/10.18778/2084-140x.09.07.
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Peter of Sicily, a Byzantine high official from the times of Basil I, intended to warn the Archbishop of Bulgaria against certain heretics, known as the Paulicians, as he learned during his mission to Tefrike about their plans of sending their missionaries there. His writings are regarded as the most competent source of information on the history and doctrine of the Paulicians. He also described some of their leaders, including Sergius himself. According to Peter, it was a woman with whom Sergius had had an affair who made him the devil’s tool. He accepted the name of Tychicos and passed himself off as a disciple of Paul the Apostle. For 34 years he was the leader of the Paulicians. Peter admits that Sergius was successful in winning followers and at the same time, besides making false statements, accuses him of selling Christians into slavery to barbarians and of collaboration with the Muslims. In the end, however, he was supposed to have an argument with another heresiarch, Baanes, which would lead to a break among the Paulicians. Sergius is colourfully described as an enemy of the Cross, a voice of impiety, a lover of darkness and a wolf in sheep’s clothing, who skilfully pretends to be a man of virtue but has deceived many. Although he himself was murdered in 834/835, his work was continued by disciples of his.
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Paget, James Carleton. "Simon Peter in Scripture and Memory: The New Testament Apostle in the Early Church.By Markus Bockmuehl." Journal of Theological Studies 67, no. 1 (March 8, 2016): 246–48. http://dx.doi.org/10.1093/jts/flw023.
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BĂLAN, Dragoș Corneliu. "DESCRIPTION AND EVALUATION REGARDING THE HOLY MYSTERY OF PRIESTHOOD IN ROMAN CATHOLICISM." Icoana Credintei 7, no. 14 (June 6, 2021): 27–36. http://dx.doi.org/10.26520/icoana.2021.14.7.27-36.
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The central difference between the Orthodox teaching and the Catholic one regarding the Church comes from the conception regarding its foundation. In the Catholic conception, the visible Church was founded before the Pentecost, on the testimony of Saint Peter the Apostle, and at Pentecost only the invisible Church would have been added. The entire conception about the hierarchy, in the Roman Catholic Church, is strictly juridical. In reality, as the Orthodox theology testifies, the essence of the ecclesial hierarchy is charismatic, not juridical. This is what the great difference to the Catholic teaching consists in. The Eastern theology makes no abstraction of jurisdiction and canon law, yet, jurisdiction depends on grace, not grace on jurisdiction, contrary to what some Western Church theologians would suggest in certain works such as those belonging to the Western Theology.
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Pavlenko , Pavlo. "Patriarchal status of the UGCC as a "shifting coin" between the Vatican and Moscow (as the pontificate of Pope Francis)." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 216–22. http://dx.doi.org/10.32420/2017.81-82.755.
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Cardinal Lubomir Husar stipulates the hiding of the project on the provision of the patriarchate of the UGCC by the fact that even its sounding, not to mention the implementation, provokes a "wave of protests" in the Vatican circles, because it says "the patriarchate of the UGCC will weaken the communion with the Successor of St. Apostle Peter, and hence - weaken the connection with the whole Catholic Church, "" will mean the creation of a nationalist colored Church that will sow hatred against all others, "will become a" major obstacle to the unification of Christians in Ukraine ", will lead to" neglect of the rights of the Moscow the patriarchate, which considers Ukraine to be its canonical territory, "to the preservation of" uniticism ", which in our time was condemned as an inappropriate way to achieve unity among all Christians"
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Petrovic, Sonja. "A medieval motif of beneficence and related folklore parallels: Alms and sale of saints." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 78 (2012): 11–20. http://dx.doi.org/10.2298/pkjif1278011p.
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In the Middle Ages, beneficence, alms and charity represented vivid reality and literary topic. Motifs and topoi of beneficence are formed according to poetic and generic rules, they adapt to particular lives and types of saints, and become part of models of sanctity. The motif of the saint who sells himself into slavery in order to achieve the ideal of beneficence and virtue is noted in the apocryphal Acts of Thomas the Apostle in India, and in lives of St. Saint Sava the Serbian, St. Serapionn the Sindonite, St. Paulinus of Nola, and St. Peter the Merciful. The same motif is noted in Serbian Folktales in altered form, where it is manifested as inversion and assimilation of the model of sale of saints. Further comparative research of medieval literature and folklore should shed more light on these and other relations.
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Prajogo, Natanael S. "Implementasi Kepemimpinan Gembala yang Melayani Berdasarkan 1 Petrus 5:2-10 di Kalangan Gembala Jemaat Gereja Bethel Indonesia se-Jawa Tengah." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 4, no. 1 (June 27, 2019): 1–21. http://dx.doi.org/10.52104/harvester.v4i1.5.
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Servant leadership is a leadership model that was introduced by Lord Jesus and can be summarized in the following elements: Leadership does not mean having a full authority towards followers or using the authority as commonly used by the rulers; Leaders must be the servants for their people; Jesus Himself is the model of servant leadership; Humility is the essential quality of the true leaders’ character. For Jesus, leaders are servants. In 1 Peter 5:2-10, the Apostle Peter described pastors as leaders who must serve their congregation with the following characteristics: serving with joy, serving with dedication, serving with examples, serving with humility, and serving with faith strengthening. Abstrak: Model kepemimpinan yang melayani adalah model kepemimpinan yang diperkenalkan oleh Yesus Kristus, yang dapat dirangkumkan dalam beberapa hal berikut ini: Kepemimpinan bukan berarti berkuasa penuh terhadap para pengikut atau menggunakan kekuasaan seperti biasa dilakukan oleh para penguasa; Pemimpin harus menjadi pelayan bagi orang-orangnya; Yesus sendiri adalah model kepemimpinan pelayan; Kerendahan hati merupakan kualitas utama dari karakter pemimpin sejati. Bagi Yesus, pemimpin adalah pelayan. Dalam 1 Petrus 5:1-10, rasul Petrus menjelaskan tentang seorang gembala sebagai pemimpin harus melayani jemaat dengan ciri-ciri sebagai berikut: melayani dengan sukarela, melayani dengan pengabdian diri, melayani dengan keteladanan, melayani dengan kerendahan hati, dan melayani dengan menguatkan iman.
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Grier, James. "THE MUSICAL AUTOGRAPHS OF ADÉMAR DE CHABANNES (989–1034)." Early Music History 24 (July 14, 2005): 125–68. http://dx.doi.org/10.1017/s0261127905000100.
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Late in the year 1028, Adémar de Chabannes embarked on an ambitious and audacious project to create a new liturgy for the Feast of Saint Martial that would venerate its honoree as an apostle. It is difficult to exaggerate the monstrous nature of the venture and the claim it supported. The historical Martial was well known from the works of Gregory of Tours, the sixth-century historian, as a third-century Roman missionary to Aquitaine and first bishop of Limoges. There his burial place became an important pilgrimage destination and the eventual site of a Benedictine monastery founded in Martial's memory. Adémar, with the full support of the abbot, Odolric, and monks of the abbey of Saint-Martial, and Bishop Jordan of Limoges, sought to transform the historical Martial into a first-century Jew, younger cousin of Simon Peter, an intimate of Jesus himself, whom he served at the Last Supper, Saint Peter's personal delegate to Gaul, and a saint of apostolic rank.
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Насонов, Р. А. "Who Sings the “Aria of Peter” and Why It Matters." Музыкальная академия, no. 4(768) (December 20, 2019): 58–79. http://dx.doi.org/10.34690/20.
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Возвращаясь к вопросу о персонификации исполнителей арий в баховских Страстях, автор обращает внимание на ряд литературных источников, в которых библейские и аллегорические персонажи названы по имени. Отказ Баха от подобных обозначений в рукописях своих произведений, возможно, связан не только с внешними ограничениями (традициями исполнения пассионов в церкви), но и со стремлением композитора подчеркнуть общечеловеческий характер запечатленного в его музыке опыта. В этой связи актуализируется проблема идентичности мадригальных номеров Страстей, по-разному решаемая в двух шедеврах данного жанра: в «Страстях по Иоанну» личность апостола Петра оказывается в центре модернизированного мифа о грехопадении, тогда как в «Страстях по Матфею» идентичность исполнителей арий часто выстраивается от противного по отношению к персонажам библейского повествования. Автор объясняет это различие как частный аспект двух принципиально разных, но связанных между собой прочтений истории Искупительной Жертвы в соответствующих сочинениях Баха. Returning to the question of personification of the performers of the arias in Bachs Passions, the author of the article draws attention to a number of literary sources in which biblical and allegorical characters are designated by name. Bachs refusal of such designations in the manuscripts of his works is probably due not only to external restrictions (conventions of church music of the day), but also to the desire to emphasize the universal character of the experience embodied in his music. In this regard, the issue of the identity of the madrigal movements of Bachs Passions is being actualized, which is solved differently in two masterpieces of this genre: in the Johannes-Passion the personality of the Apostle Peter is at the center of the modernized myth of the fall, while in the Matthus-Passion the identity of performers is often built from the contrary to the characters of the biblical narrative. The author explains this dissimilarity as a particular aspect of two fundamentally different, but related readings of the biblical narrative of Atonement in the corresponding works by Bach
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Dotterweich, Martin Holt. "Conciliar authority in Reformation Scotland: the example of the Kennedy/Davidson debate, 1558–63." Studies in Church History 33 (1997): 289–306. http://dx.doi.org/10.1017/s0424208400013309.
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‘For to the most parte of men, lawfull and godlie appeareth whatsoever antiquitie hath received’, complained John Knox in his 1558 First Blast of the Trumpet against the Monstrous Regiment of Women – and indeed for Knox and his fellow Protestants, the question of historical pedigree was troublesome. Catholic polemicists frequently posed some form of the question, ‘Where was your Church before Luther?’, and contrasted this problem with their own historical continuity, unbroken since the apostle Peter. Knox’s homeland of Scotland saw comparatively little sixteenth-century theological debate, but as in Reformation disputes on the continent, in Scotland historical superiority was claimed by Catholic and Protestant alike. A useful means of legitimation for either side, as Knox had said, was to demonstrate greater similarity to the primitive Church than one’s opponent. The appeal to superior historical precedent was particularly central to one Scottish debate, the printed theological exchange between Quintin Kennedy and John Davidson, and here it was slightly unusual in that these authors focused on the general council, rather than the papacy or episcopacy, as the means of historical legitimation.
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De Caro, Liberato, Fernando La Greca, and Emilio Matricciani. "The Search of St. Peter’s Memory ad catacumbas in the Cemeterial Area ad Duos Lauros in Rome." Heritage 4, no. 1 (March 6, 2021): 479–506. http://dx.doi.org/10.3390/heritage4010029.
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The purpose of our study is to research Peter’s memory ad catacumbas. According to the Depositio Martyrum—a document of the late Emperor Constantine period—there was no memory of the first St. Peter’s Basilica on the Vatican Hill. We start with a critical analysis on the Roman Basilica attributed to Emperor Constantine in Liber Pontificalis, then we deepen the search of Peter’s memory in the catacombs of the Sts. Marcellinus and Peter (ad Duos Lauros), also known as Tor Pignattara. Indeed, the basilica and mausoleum built in this cemeterial area are the only buildings attributable, with certainty, to Emperor Constantine, who wished to be buried in the mausoleum, close to an apostle. Besides some striking archeological finds on Peter’s memory already discovered near a particular cubicle in these catacombs, a geometrical and mathematical study of the unusual architectonic characteristics of the basilica and mausoleum of Tor Pignattara shows that the buildings were part of a single architectonic plan, very likely designed for coding data useful to locate Peter’s burial site unambiguously, in the area of the cubicle mentioned.
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Braček, Tadej. "Fact, Myth and Legend in Matthew Arnold’s Westminster Abbey." ELOPE: English Language Overseas Perspectives and Enquiries 4, no. 1-2 (June 16, 2007): 99–106. http://dx.doi.org/10.4312/elope.4.1-2.99-106.
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The paper deals with the multilayered elegy “Westminster Abbey;” which was not given a lot of attention by Matthew Arnold’s critics. The poem is dedicated to Arnold’s life-long friend Dean Stanley; who was; like Arnold himself; “a child of light.” The term refers to their common fight against Philistinism in the English society of the time. As the poem is about a real person; it contains real data; such as excerpts from Stanley’s life; described in the form of praise. However; the poem also introduces the old Saxon legend of consecration of the Abbey; namely the consecration by the light; performed by the First Apostle (St Peter) himself. In addition to the legend; Arnold also used some classical Greek allusions to depict the late Dean’s character. In one of the allusions; Stanley is associated with Demophon; whose immortality was never achieved due to the fault of another human; and in the second he is transformed into an everlasting oracle of the Abbey using the Trophonius; a builder of Delphi; metaphor. All elements of the poem form a homogenous eulogy; making it worthwhile reading for English scholars and students; and possibly a candidate for the English poetic canon.
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Schulze, Robert J. "Words about Recent Book: III. Historical-Theological Studies: Simon Peter in Scripture and Memory: The New Testament Apostle in the Early Church." Review & Expositor 110, no. 2 (May 2013): 313–14. http://dx.doi.org/10.1177/003463731311000217.
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De Caro, Liberato, Fernando La Greca, and Emilio Matricciani. "Saint Peter’s First Burial Site According to Maria Valtorta’s Mystical Writings, Checked against the Archeology of Rome in the I Century." J 3, no. 4 (October 31, 2020): 366–400. http://dx.doi.org/10.3390/j3040029.
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The discovery of the mortal remains of the apostle Peter in the Vatican caves, in the 1940s, has aroused several doubts among scholars. In any case, there is consensus on this not being Peter’s first burial site on the Vatican Hill. The recent studies on Maria Valtorta’s mystical writings have shown that they contain a lot of data open to check through disparate scientific disciplines. Every time this check has been done, unexpected results have been found, as if her writings contain data not ascribable to her skills and awareness. Maria Valtorta describes also Peter’s first burial site, which, she writes, was not on the Vatican Hill. The analysis of these particular texts, checked against the archeology of Rome in the I century and its catacombs, has allowed us to locate Peter’s first burial site in a hypogeum discovered in 1864 but not yet fully explored, near the beginning of Via Nomentana, in Rome. A mathematical estimate of the probability that Maria Valtorta, by chance, invented the data that lead to this particular site shows that it is very small and reinforces the conclusion, already reached with archeology, that casualness is very doubtful. The full exploration of this hypogeum would assess the reliability of this alleged Peter’s first burial site.
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Paxton, Nicholas. "Peter Francis Lupton, Rowland Broomhead, 1751-1820, Apostle of the North, Leominster: Gracewing, 2015, pp. xxix + 380, £20.00, ISBN: 978-085244-850-2." British Catholic History 33, no. 3 (March 30, 2017): 489–91. http://dx.doi.org/10.1017/bch.2017.16.
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Troughton, Geoffrey. "Destiny: The Life and Times of a Self-Made Apostle. By Peter Lineham. Auckland, New Zealand: Penguin, 2013. Pp. 304. Paper, NZ$38.00." Religious Studies Review 42, no. 2 (June 2016): 130. http://dx.doi.org/10.1111/rsr.12488.
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De Medici, Stefania, Pasquale De Toro, and Francesca Nocca. "Cultural Heritage and Sustainable Development: Impact Assessment of Two Adaptive Reuse Projects in Siracusa, Sicily." Sustainability 12, no. 1 (December 31, 2019): 311. http://dx.doi.org/10.3390/su12010311.
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In this period of increasing urbanization, cultural heritage can play a key role to achieve sustainable development, as widely recognized by international institutions (i.e., United Nations (UN), UN Educational, Scientific and Cultural Organization (UNESCO), International Council on Monuments and Sites (ICOMOS)). In this perspective, it is necessary to operationalize the principles stated at international level and thus new approaches and tools are required. The paper aims to understand the relationships between the implementation of adaptive reuse projects and their success (or not) in terms of impacts on the buildings themselves and on the urban context. The assessment framework for evaluating the impacts of heritage conservation and rehabilitation projects is described through the analysis and comparison of two Italian case studies: the Ancient Market and the Basilica of St. Peter the Apostle, in Siracusa (Italy). Although realized both in the same place (Ortigia, the historic centre of Siracusa), during the same period and by the same architect, these two interventions have produced different results in terms of urban development. A set of indicators, deduced from recent scientific studies, has been used to analyse the different impacts on physical, cultural, social, environmental and economic systems. To understand in depth the causes of these two different results, a survey has been carried out involving experts. The proposed indicators used for the ex-post evaluation can be also adopted in other contexts and for ex ante evaluation, in order to orient the strategic design choices in cultural heritage adaptive reuse projects.
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Riesner, Rainer. "Back To the Historical Jesus Through Paul and His School (the Ransom Logion—Mark 10.45; Matthew 20.28)." Journal for the Study of the Historical Jesus 1, no. 2 (2003): 171–99. http://dx.doi.org/10.1177/147686900300100204.
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AbstractLuke knew the Ransom logion (Mk 10.45/Mt. 20.28) from his special tradition. In the ethical context of Jesus' farewell address, Luke (22.27) re placed it by another word of Jesus. But at three other prominent places Luke made use of parts of the Ransom logion. The introduction is cited in Lk. 19.10. According to Luke, Paul referred to the Ransom logion in his farewell address at Miletus in a sacrificial (Acts 20.28) and in an ethical (Acts 20.35) dimension, thus showing the apostle to be a true follower of Jesus. Reminiscences of the Ransom logion can be found in two other texts of the Pauline school with possible connections to Luke (Col. 1.13-14; 1 Tim. 2.5-6). Already Paul knew the Ransom logion. With some kind of introductory formula he gives its substance in 1 Cor. 9.19-23 and 10.33— 11.1 and there are other probable (1 Cor. 7.22-23; Phil. 2.7; Rom. 5.15) or possible (Gal. 1.4; 1.10; 2.17, 20; 3.13; 4.5; Rom. 15.8-9) allusions. The Ransom logion might have played a role in the dispute between Paul and Peter at Antioch (Gal. 2.17-21) around 48 and apparently has shaped the pre-Pauline credal formula in 1 Cor. 15.3-5 in the 30s. All this strengthens the trust in the authenticity of the Ransom logion. The tradition history of this particular logion might offer some general insights in the different streams of the Jesus tradition in the early Church.
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Khosim, Mochamad. "RESEPSI ESTETIS QUR’ANI DALAM MUSIK ROCK SHOLAWAT ROFA BAND DI BANTUL YOGYAKARTA." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 2 (November 4, 2019): 187. http://dx.doi.org/10.14421/qh.2019.2002-04.
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A Muslim’s interaction with the Quran directly both verbally, in writing, and with the form of practice results in different experiences arising in each individual. The process which then gave birth to traditions and various kinds of receptions on understanding the meaning of the verses of the Quran. From this phenomenon the author tries to examine the aesthetic reception of a Kyai in Islamic boarding school Rouḍotul Fatiḥâh on the art of music in a music community called the Rofa Band. To find out the background of the creation of the Rofa Band and the meaning of the songs delivered. Also tried to reveal from the aspect of how scientific transmission and transformation carried out by KH. Fuad Riyadi related it to the reception of the Quran verses in the practice of Rofa Band. As a theoretical basis, researchers use a theory conceived by Peter L. Berger and Thomas Luckmann which states that social construction is inseparable from the historical process that connects traditional spaces. The results of the research by the author show that the reason for the formation of Rofa Band by Gus Fuad was motivated by Gus Fuad’s anxiety about the rise of the influence of Western music for the community, secondly, encouragement from one of his teachers, and third, Gus Fuad’s desire to convey the message of the Prophet’s love through the art of music. The meaning of the Rofa Band songs that Gus Fuad wants to convey the magnitude of the love and love of the Apostle to his people. Keyword: Reception, Tradition, Living Quran, Transmission, Transformation
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Begadon, Cormac. "Rowland Broomhead, 1751–1820. Apostle of the north. By Peter Francis Lupton . Pp. xxix + 380 incl. 37 ills. Leominster: Gracewing, 2015. £20 (paper). 978 085244 850 2." Journal of Ecclesiastical History 68, no. 1 (January 2017): 188–89. http://dx.doi.org/10.1017/s0022046916001858.
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