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Journal articles on the topic 'Thy blessed'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Jacob, W. M. "Anglican Clergy Responses to Jewish Migration in late Nineteenth-Century London." Studies in Church History 51 (2015): 259–73. http://dx.doi.org/10.1017/s0424208400050221.

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When, yearly, on Good Friday, Church of England clergymen prayed:‘Have mercy upon all Jews, Turks, Infidels and Hereticks, and take from them all ignorance, hardness of heart and contempt of thy Word: and so fetch them home blessed Lord, to thy flock, that they may be saved among the remnant of the Israelites’, 99.9 per cent of them in the late nineteenth century had little expectation of encountering a Jew, Turk or Infidel. This paper seeks to explore how the few Church of England clergy in London who in the 1890s did have a significant presence of Jews in their parishes responded as ministers of the established Church, with a charge to be responsible for the spiritual well-being of all the inhabitants of their parishes, including the call to save the Jews ‘among the remnant of the Israelites’.

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2

Skinner, David. "The Marian Anthem in Late Medieval England." Studies in Church History 39 (2004): 168–80. http://dx.doi.org/10.1017/s0424208400015072.

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Alma redemptoris mater is one of the four ancient antiphons or anthems in honour of the Blessed Virgin Mary. This anthem may recall Chaucer’s Prioress’s Tale, and the image of a choirboy, seven years of age, who, having learnt his Alma redemptoris, sang daily the Virgin’s praises even beyond death. Primer in hand he learnt his Alma by heart, only to be murdered in a Jewish ghetto for singing the anthem that he took such pains to perfect. With the song on his lips his throat was cut; but Mary intervened, placed a precious pearl on his tongue, saying, My litel child, nowe wol I fecche thee,Whan that the greyn is fro thy tonge ytake.Be not agast; I wol the nat forsake.

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3

Matkovskyy, Ivan. "To the question of the relationship between the brothers of Sheptytskyi and the Jews." Proceedings of Vasyl Stefanyk National Scientific Library of Ukraine in Lviv, no. 12(28) (2020): 159–78. http://dx.doi.org/10.37222/2524-0315-2020-12(28)-6.

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The history of relations of the Sheptytskyj family and the Jewish people reaches back to those remote times when the representatives of the Sheptytskyi lineage held high and honorable secular and clerical posts, and the Jews, either upon invitation of King Danylo of Halych or King Casimir the Great, began to build up their own world in Halychyna. Throughout the whole life of Metropolitan Sheptytskyi and Blessed Martyr Klymentii, a thread of cooperation with the Jews is traceable. It should be noted that heroic deeds of the Sheptytskyi Brothers to save Jews during the Second World War were not purely circumstantial: they were preceded by a long-standing deep relationship with representatives of Jewish culture. In addition, the sense of responsibility of the Spiritual Pastor, as advocated by the Brothers, extended to all people of different religions and genesis with no exception. The world-view principles of Metropolitan Sheptytskyi are important for us in order to understand what was going on in the then society in attitude to the Jews. Also, of importance is the influence of the Metropolitan on Kasymyr Sheptytskyi, later Fr. Klymentii, because the Archbishop was not only his Brother, but also a church authority and the leader. And if from under the Metropolitan Sheptytskyi’s pen letters and pastorals were published, they were directives, instructions, edifications and explanations for the faithful and the clergy, and not at all, the products of His own reflections or personal experiences, which Archbishop Andrey wanted to share with the faithful. On the grounds of the available archive materials, an effort to reconstruct the chief moments of those relations was undertaken, aiming among others, to illustrate the fact that the saving of Jews during the Holocaust was not incidental, nor with any underlying reasons behind, but a natural manifestation of a good Christian tradition of «Love thy Neighbor», to which the Sheptytskyj were faithful. Keywords: Andrey Sheptytskyi, the Blessed Hieromartyr Klymentii Sheptytskyi, Jews, the Holocaust, Galicia, Righteous Among the Nations.

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4

Mampane, Johannes N. "Exploring the “Blesser and Blessee” Phenomenon: Young Women, Transactional Sex, and HIV in Rural South Africa." SAGE Open 8, no. 4 (October 2018): 215824401880634. http://dx.doi.org/10.1177/2158244018806343.

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The “blesser and blessee” phenomenon has been prominent in South African media since the year 2016. This is a form of transactional sex in which older rich men (“blessers”) tend to entice young women (“blessees”) with money and expensive gifts in exchange for sexual favors. In most cases, these older men are married men who secretly engage in extramarital affairs with these young women. In this light, there have been many debates on whether transactional sex should be equated to prostitution or sex work. However, many researchers argue that both practices at the end of the day are proven to be equally high-risk sexual behaviors for HIV infection in sub-Saharan Africa. In this regard, the purpose of this study was to explore and describe perceptions and experiences of young women regarding factors that influence their susceptibility to transactional sex and the risk of HIV infection in rural South Africa. Twelve young women aged 18 to 30 years participated in two focus group discussions and 12 individual in-depth interviews. The findings of the study revealed that there are sociobehavioral, sociocultural, and socioeconomic factors that influence the susceptibility of young women to transactional sex and HIV risk. The study concluded that it was imperative for researchers to explore the context and motivation for transactional sex among young women in sub-Saharan Africa to be able to develop and implement appropriate and relevant HIV prevention interventions for this vulnerable population.

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5

Gibson, J. C. L. "The Book of Job and the Cure of Souls." Scottish Journal of Theology 42, no. 3 (August 1989): 303–17. http://dx.doi.org/10.1017/s0036930600032014.

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Though his example is warmly commended in the Epistle of James (5.11), Christian piety has never been altogether comfortable with the Job whose sterling patience in adversity is set forth in the book's first two chapters. The man who is there shown suffering bravely the loss of property and family and the onset of disease of a kind that in these distant days had the sentence of death written over it, yet steadfastly refuses to blame God for such disasters, is certainly admired. But his dauntless sentiments of 1.21, The Lord gave, and the Lord has taken away; blessed be the name of the Lord, and of 2.10, What? Shall we receive good at the hand of God, and shall we not receive evil? — the latter in response to his wife who, unable to put up with his agonies any longer, calls on him to curse God and be done with it all — are just too hard to take. A hymn made out of a similarly passive sounding Old Testament text like My times are in thy hand (Ps. 31.15) is one thing. But Job's insistence on implicating God directly in the tragedies that may befall a good man is quite another thing. I doubt, therefore, whether these texts from Job chapters 1 and 2 figure much in the pastoral care of the sick and the bereaved in the modern Church, though in sturdier ages it seems that they did.

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6

Driver, Tom F. "Keynote Address: "The Blessed Assurance of Perhaps"." Theatre Symposium 21, no. 1 (2013): 7–25. http://dx.doi.org/10.1353/tsy.2013.0012.

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7

García León, Gerardo. "EL RETABLO SACRAMENTAL DE LA PARROQUIA DE SANTIAGO DE ÉCIJA." Laboratorio de Arte, no. 28 (2016): 77–102. http://dx.doi.org/10.12795/la.2006.i.01.04.

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8

Waluyo, W. "Transidentalisme Seni dan Budaya: Kajian Apresiasi Kritis Estetika Islam." JURNAL PENELITIAN 12, no. 1 (February 1, 2018): 65. http://dx.doi.org/10.21043/jp.v12i1.4130.

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<p>This article discusses about art from the point of view of Islamic spirituality. This is a study of the most important aspects of an art inspired by Islamic values, including literature, music, and other forms of art. Thus the deeper a person penetrates the meaning of Islamic art, the wider one understands of the relationship between art and Islamic spirituality. Arts are then refined by Islamic conception. Islam blesses every work of art that is in compliance with the Islamic teaching. The blessed works form a unique way of life that is in accordance with the norms of Islamic values. Acculturation of arts and local culture according to Islam is not value free, rather it is value bound.</p>

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9

Kattari, Shanna K., and Ramona Beltran. "Twice Blessed." Departures in Critical Qualitative Research 8, no. 3 (2019): 8–28. http://dx.doi.org/10.1525/dcqr.2019.8.3.8.

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Auto-archaeology is an emerging form of autoethnography exploring individuals’ artifacts as supporting evidence to interpret experiences explored using autoethnographic methodologies. Using multiple voices, this essay draws upon the data of photos and poetry from my past and lived experiences to interrogate complex intersections of disability, gender, and queerness. This approach contributes to emergent literature examining intersections of queer and disabled identities while using an intersectional lens to examine how privileged identities intersect with Femme/disabled identities. Finally, it considers balancing the ongoing performance of identities with needing to feel recognized, discussing ways to create space for intersections of invisible identities.

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10

Rowe, Tamsin. "‘Bless, O Lord, This Fruit of the New Trees’: Liturgy and Nature in England in the Central Middle Ages." Studies in Church History 46 (2010): 53–65. http://dx.doi.org/10.1017/s0424208400000498.

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In Bede’s dialogue on the book of Genesis, a pupil asks his master, ‘Why did [God] bless man and the animals, but not the trees or the plants?’ And the master replies: ‘He blessed these things in order to increase their generation. [But] trees do not have the sense of perceiving or understanding … Therefore he did not say to the trees:Come forth and multiply.’This dialogue raises important issues about the benediction of different elements of the natural world. While God did not bless the trees and the plants at the Creation, nevertheless during Bede’s time liturgical compilers were producing a body of material for just such a purpose. By the tenth century, benedictional texts for trees, fruits, nuts, seeds and herbs from different liturgical traditions were routinely included in the service-books of the western Church, petitioning God to multiply their number or else to bestow physical or spiritual well-being on those who used them.

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11

Hannan, Jim, and Robert Antoni. "Blessed Is the Fruit." World Literature Today 73, no. 4 (1999): 804. http://dx.doi.org/10.2307/40155257.

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12

HASELBERGER, Jennifer. "Blessed Be the Peacemakers." European Journal for Church and State Research - Revue européenne des relations Églises-État 11 (December 31, 2004): 207–21. http://dx.doi.org/10.2143/ejcs.11.0.2029504.

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13

Bums,, Vincent M. "Blessed are the Peacemakers." Journal for Peace and Justice Studies 2, no. 1 (1990): 65–66. http://dx.doi.org/10.5840/peacejustice19902117.

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14

McConnaha, Scott. "Blessed Are the Pluripotent." National Catholic Bioethics Quarterly 5, no. 4 (2005): 707–15. http://dx.doi.org/10.5840/ncbq2005546.

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15

Chesterton, G. K. "Blessed are the Peacemakers." Chesterton Review 31, no. 1 (2005): 19. http://dx.doi.org/10.5840/chesterton2005311/249.

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16

Terrone, Enrico. "Blessed Are the Forgetful." Film and Philosophy 21 (2017): 74–90. http://dx.doi.org/10.5840/filmphil2017216.

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17

Cox, Larry A. "Blessed Are the Builders." Risk Management Insurance Review 9, no. 1 (March 2006): 1–7. http://dx.doi.org/10.1111/j.1540-6296.2006.00082.x.

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18

&NA;. "Blessed Are the Flexible." Nursing Management (Springhouse) 26, no. 3 (March 1995): 7???9. http://dx.doi.org/10.1097/00006247-199503010-00001.

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19

Hughes, Geraint. "Blessed are the Peacekeepers?" Round Table 106, no. 4 (July 4, 2017): 365–73. http://dx.doi.org/10.1080/00358533.2017.1352153.

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20

Cutrofello, Andrew. "“The Blessed Gods Mourn"." Owl of Minerva 28, no. 1 (1996): 25–38. http://dx.doi.org/10.5840/owl199628123.

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21

Darling-Smith, Barbara. "Blessed Be the Animals." Capitalism Nature Socialism 21, no. 1 (March 2010): 125–27. http://dx.doi.org/10.1080/10455751003676159.

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22

Bose, Tirthankar. "Rossetti's the Blessed Damozel." Explicator 53, no. 3 (April 1995): 151–52. http://dx.doi.org/10.1080/00144940.1995.9937259.

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23

Otis, Thomas S., and Joanna C. Jen. "Blessed are the pacemakers." Nature Neuroscience 9, no. 3 (March 2006): 297–98. http://dx.doi.org/10.1038/nn0306-297.

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24

Suonpää, Juha. "BLESSED BE THE PHOTOGRAPH." Photographies 1, no. 1 (March 2008): 67–86. http://dx.doi.org/10.1080/17540760701786964.

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25

Blackburn, Simon. "Blessed are the peacemakers." Philosophical Studies 172, no. 4 (February 25, 2014): 843–53. http://dx.doi.org/10.1007/s11098-014-0296-x.

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26

Hawthorne, Susan. "Blessed by God." Ata: Journal of Psychotherapy Aotearoa New Zealand 18, no. 1 (October 1, 2014): 35–49. http://dx.doi.org/10.9791/ajpanz.2014.04.

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This article identifies some of the essential ingredients required in working with a client with the most extreme form of dissociation, Complex Dissociative Identity Disorder (DID). The most important aspect of such work is the quality of the therapeutic alliance. I draw attention to the extent of parallel process for both therapist and client. I outline some of the causes of the shattering of self for my client and explain how our work together, for more than 13 years to date, has helped to build in her a stronger sense of self and in me, a larger capacity as a therapist. Waitara E tohu ana tēnei tuhinga i ētahi o ngā rawa whai tikanga inā mahi tahi me tētahi kiritaki tino mau te āhua noho wehe, te Tuakiri Rangirua Wehenga Matatini, arā te Complex Dissociative Identity Disorder (DID). Ko te tirohanga matua o te mahi pēnei, ko te kōunga o te whakakotahitanga rōpū haumanu. Ka whakaaturia atu e au te korahi o te hātepe whakarara mō te kaihaumanu rāua tahi ko te kiritaki. Ka tāutua atu ētahi o ngā take o te whatinga o te whaiaro o taku kiritaki ka whakamārama ai i pēhea tā māua mahitahitanga mō te nekenga atu o te tekau mā toru tau ki tēnei rā, i pai ai te whakapakari ake i tōna ake whaiaro te whakawhānui ake i tāku tirohanga i aku mahi haumanu.

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27

Surian, Luca, Candida Peterson, Michael Siegal, and Carol Nemeroff. "Lies, Mistakes, and Blessings: Defining and Characteristic Features in Conceptual Development." Journal of Cognition and Culture 1, no. 4 (2001): 323–39. http://dx.doi.org/10.1163/156853701753678314.

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AbstractIn this study, we examined the extent to which young children can be influenced by the perceived blessed status of an actor in their evaluations of behavior as a lie or mistake. Children aged 4 and 5 years attending Catholic schools in an urban center in Northern Italy were provided with a situation in which two girls in church were blessed with holy water ("blessed condition") or shook the priest's hand ("not blessed"). The girls were then placed in a setting in which each told a third girl that contaminated juice was good to drink: one deliberately lied and the other had no knowledge of the contaminant and made a mistake. Significantly more children judged both girls to have made a mistake in the blessed condition than in the not blessed condition. Their accuracy in distinguishing mistakes from lies in the not blessed condition resembled that reported in previous research in which traits such as blessedness (or its absence) were not assigned to the perpetrators. Thus children often perceived lying as uncharacteristic of the blessed whereas they applied the definition of lying as involving intentional falsehood for the not blessed. The results are discussed in terms of an early cultural cognition that involves beliefs about processes of purification and positive contagion.

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28

Hałaburda, Marek. "Katedra p.w. Imienia Najświętszej Maryi Panny w Mińsku w opisie wizytacyjnym z 1829 roku." Archiwa Biblioteki i Muzea Kościelne 2018, no. 109 (2018): 207–42. http://dx.doi.org/10.31743/abmk.2018.109.10.

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29

Berube, Michael. "The Blessed of the Earth." Social Text, no. 49 (1996): 75. http://dx.doi.org/10.2307/466895.

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30

Hopman, Nicholas. "Let Israel’s Pride Fill the Cosmos: A Reformation Correction of Christian Suspicion of Jewish Particularity." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 1 (March 1, 2021): 86–109. http://dx.doi.org/10.1515/nzsth-2021-0005.

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Summary This essay is an attempt to exorcise Christian supersessionism. It argues that finding a positive Christian assessment of Jews has been so difficult that the difficulty indicates a basic flaw in the presuppositions behind recent scholarship. Supersessionism has crept into Pauline scholarship, which claims to have overcome old systematic theological concepts, rather blatantly in the New Perspective on Paul and mildly in even the otherwise excellent work of John Barclay. Recent systematic attempts to evaluate Jewishness positively, while technically not supersessionist, overcome Christian supersessionism at the expense of telling Jews how to be Jews. Furthermore, post-supersessionary systematic theology shares many of supersessionism’s presuppositions, including its suspicion of particularity and ethnicity in favor of universalizing concepts. This essay argues that a return to the much-maligned law-gospel distinction of the Reformation offers a path to celebrating Israel’s ethnicity, particularity, and exclusive election by God. Pauline scholarship and post-supersessionary systematic theology both assume that the Torah alone is exclusively for Jews, while the good news of Jesus is inclusive and universal. In contrast this essay argues that the gospel also belongs particularly to the Jews. Though it also blesses particular gentiles, they will remain eternally blessed foreigners.

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31

Kim Moon-Gyu. "Henry VIII and the Reformation: from ‘God’s Blessed Mother’ to ‘God’s Blessed Queen’." Shakespeare Review 53, no. 3 (September 2017): 359–86. http://dx.doi.org/10.17009/shakes.2017.53.3.001.

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32

Percival, Jennifer. "Blessed are the peace makers." Nursing Standard 15, no. 23 (February 21, 2001): 25. http://dx.doi.org/10.7748/ns.15.23.25.s43.

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33

Claudel, Paul. "The Blessed Lady Who Listens." Chesterton Review 44, no. 3 (2018): 432. http://dx.doi.org/10.5840/chesterton2018443/475.

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34

Martaus, Alaine. "The Blessed (review)." Bulletin of the Center for Children's Books 66, no. 3 (2012): 148. http://dx.doi.org/10.1353/bcc.2012.0883.

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35

Waweru, Lucy W. "The Blessed Artisans of Shalom." Ecumenical Review 63, no. 1 (March 2011): 77–83. http://dx.doi.org/10.1111/j.1758-6623.2010.00096.x.

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36

House, Carrie. "Blessed by the Holy People." Journal of Lesbian Studies 20, no. 3-4 (June 2, 2016): 324–41. http://dx.doi.org/10.1080/10894160.2016.1151242.

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37

Kwaśniewski, Andrzej. "Sprawozdanie z działalności Towarzystwa Przyjaciół Archiwum Diecezjalnego im. bł. Wincentego Kadłubka w Kielcach za rok 2017." Archiwa Biblioteki i Muzea Kościelne 2018, no. 109 (2018): 483–88. http://dx.doi.org/10.31743/abmk.2018.109.29.

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38

Mark, Edwards. "In grace we may forget." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 29–47. http://dx.doi.org/10.17570/stj.2019.v5n1.a02.

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This article defends the active role Barth gives to God’s grace as humans forget and remember. Barth holds humanity’s ability or inability to recollect memories, especially traumatic ones, as divinely willed for the sake of reconciliation with the past. Arguing this as consistent with Barth’s broader theology of time and eternity, the article defends this as a correlation of Mandela’s conviction that “True reconciliation does not consist in merely forgetting the past.”1 Like Barth, Mandela advances from a motive of reconciliation in the recollection of past horror. Though, for Mandela, humanity must “come to terms with the past” so that “we can bury those evil experiences”2 we must first remember. Recollection, however, is not for the sake of revenge or retribution, but for the goal of forgiveness, reconciliation, and ultimately blessed forgetting. Mandela and Barth thus share the conviction that by grace we may remember the past, through grace we can forgive time’s evils, and in grace we might someday blessedly forget time’s horrors.

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39

Holderness, Graham. "“Half God, half man”: Kazantzakis, Scorsese, and The Last Temptation." Harvard Theological Review 100, no. 1 (January 2007): 65–96. http://dx.doi.org/10.1017/s0017816007001435.

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You may have heard of the Blessed Mountain.It is the highest mountain in our world.Should you reach the summit you would have only one desire,and that to descend and be with those who dwell in the deepest valley.That is why it is called the Blessed Mountain.Kahlil Gibran, Sand and Foam

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40

Fleck, John. "Blessed Are All the "Little" Fishes." TDR (1988-) 35, no. 3 (1991): 178. http://dx.doi.org/10.2307/1146142.

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Ahmad, Reyaz, Razi Ahmad, Najibur Rahman, and Tanwir Alam. "Ustukhuddoos (Lavandula Stoechas): the Blessed Herb." American Journal of Pharmacy And Health Research 8, no. 8 (August 20, 2020): 73–80. http://dx.doi.org/10.46624/ajphr.2020.v8.i8.007.

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42

Arlow, Ruth. "Re The Blessed Virgin Mary, Ellesmere." Ecclesiastical Law Journal 17, no. 1 (December 11, 2014): 126. http://dx.doi.org/10.1017/s0956618x14001239.

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43

Allen, James Sloan. "Aristotle: Art and “The Blessed Life”." Arts Education Policy Review 103, no. 5 (May 2002): 27–30. http://dx.doi.org/10.1080/10632910209600301.

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Kim, Minku. "Where the Blessed One Paced Mindfully." Archives of Asian Art 69, no. 2 (October 1, 2019): 181–216. http://dx.doi.org/10.1215/00666637-7719413.

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Abstract Caṅkrama is mindful locomotion, a notion and practice well developed in classical India. Within the Buddhist tradition, a series of such ambulations performed by the historical Buddha in the wake of his Enlightenment is widely recognized; in Bodhgayā itself, the monument known as Caṅkramaṇa has long commemorated the path he took. The early stupas of Bhārhut and Sāñcī also bear representations of this ambulation path and other noteworthy occurrences. In connection to caṅkrama, a fact that has been neglected until now is that the earliest and largest known freestanding statues of the Buddha made in Kuṣān Mathurā were all made to be installed at the venerated caṅkrama sites in Śrāvastī, Vārāṇasī, and Kauśāmbī. This essay groups these specimens together under the rubric of “caṅkrama type,” and suggests that this new taxonomy can be extended to other early standing statues of Mathurā with similar traits—kapardas, scalloped nimbi, akimbo arms, splayed feet, and so forth. Arguably, the very first appearances of Mathurā's “standing” Buddha-images might be closely related to the cult of caṅkrama, and thus should be factored into the historical transition from the previous aniconic period. The essay also presents a new interpretation of the term bodhisattva as it appears in the dedicatory inscriptions of the caṅkrama types and other early Mathurān statues depicting the Buddha. Here “bodhisattva” can be understood literally, and even symbolically, as equivalent to “image”; that is, the term may signify the representation itself rather than pointing to the Buddha's previous career as a bodhisattva.

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45

Stoner, James. "The Blessed Unrest in Business Education." Journal of Management for Global Sustainability 9, no. 1 (July 2, 2021): 1–13. http://dx.doi.org/10.13185/jm2021.09101.

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46

Zheljazkov, Valtcho D., Ivan Zhalnov, and Nedko K. Nedkov. "Herbicides for Weed Control in Blessed Thistle (Silybum Marianum)." Weed Technology 20, no. 4 (December 2006): 1030–34. http://dx.doi.org/10.1614/wt-05-135.1.

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Blessed thistle is an important medicinal crop in Europe and recently has become more significant in North America. A limiting factor in blessed thistle production is weed interference. Field experiments were conducted near Plovdiv, Bulgaria, to study the effect of selected herbicides on weed control, crop productivity, and crop quality. Seed yields of blessed thistle were increased with metribuzin alone at 0.5 kg ai/ha, pendimethalin alone 1.32 kg ai/ha, pendimethalin at 1.32 kg ai/ha plus metribuzin at 0.5 kg ai/ha, trifluralin at 0.84 kg ai/ha plus linuron at 1.0 kg ai/ha, and in the hand-weeded control compared to the nonweeded control (nontreated check). Pendimethalin and metribuzin were safe both alone and in combination for weed control in blessed thistle. Bentazon at 0.96 kg ai/ha inhibited blessed thistle development and reduced seed yields compared to the untreated check. Generally, weed control increased the content of silymarin and decreased the amount of seed oil. Overall, seeds contained 0.26 to 0.36% taxifolin, 0.69 to 0.99% silydianin plus silycristin, 1.31 to 1.78% silybin, and 0.27 to 0.39 % isosilybin.

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47

Qing, Jiang. "Blessed Are the Meek and the Peacemakers." Contemporary Chinese Thought 44, no. 2 (January 2013): 39–60. http://dx.doi.org/10.2753/csp1097-1467440202.

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Harman, Laurinda B., Letitia Carlson, Kurt Darr, Doreen Harper, Bernard J. Horak, and James F. Cawley. "Blessed Are the Flexible: The George Team." Joint Commission Journal on Quality Improvement 22, no. 3 (March 1996): 188–97. http://dx.doi.org/10.1016/s1070-3241(16)30221-8.

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Zajec, Vlasta. "Štuko dekoracija stropa crkve Blažene Djevice Marije od Karmela (sv. Marije od Puka) u Novigradu u Istri." Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 47 (2016): 421–48. http://dx.doi.org/10.17234/radovizhp.47.26.

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Da Cortona, V., and Yulia V. Rodionova. "The life of Blessed Humiliana de Cerchi." Russian Journal of Church History 1, no. 2 (July 8, 2020): 90–96. http://dx.doi.org/10.15829/2686-973x-2020-2-90-96.

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