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Letteratura scientifica selezionata sul tema "Saint marries of mercy"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 1 febbraio 2022

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Articoli di riviste sul tema "Saint marries of mercy"

Amaral, Junior Vasconcelos do. "Da misericórdia à misericórdia/ justiça em Lucas. O encontro com a viúva de Naim (Lc 7,11-17)". Revista Eclesiástica Brasileira 80, n. 316 (28 luglio 2020): 398. http://dx.doi.org/10.29386/reb.v80i316.2053.

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Este artigo1 visa compreender o significado dos termos misericórdia e justiça no Evangelho de Lucas. No encontro de Jesus com a viúva de Naim, marcado pela misericórdia/justiça, pode-se averiguar a riqueza semântica da narrativa lucana. Observa-se que no horizonte teológico de Lucas a misericórdia está imbricada a justiça, pois, ao agir com misericórdia para com a viúva, Jesus está cumprindo a justiça de Deus. A teologia lucana conduz seu leitor a perceber que, para Jesus, misericórdia significa “vontade de salvar”; por isso ele age com compaixão, “comovendo-se”. Nota-se em Lucas que o termo hebraico HeSeD, de léxico grego ἐσπλαγχνίσθη [esplanchnisthē], pode ser traduzido por “compadeceu-se”. Ao devolver a vida ao jovem, Jesus recupera a esperança da viúva, suprimida pelo desalento. Sua açao, da misericórdia para a misericórdia/justiça, revolve o coração da mulher viúva de Naim; o ato transformador desempenhado por Jesus remove o desalento, a dor e devolve o alento e a alegria. Na obra lucana, ele age com misericórdia/justiça para com todos os que estão na dor, na morte ou em qualquer realidade injusta. Ele e o novo profeta de Israel que instaura a misericordia/justica de Deus (Lc 7,16). Abstract: The aim of this article is to understand the meaning of the term’s mercy and justice in the gospel of Luke. In the encounter of Jesus with the widow of Naim, marked by mercy/justice, one can ascertain the semantic richness of the Lucan narrative. In Luke, it is observed that in his theological horizon, mercy is interwoven with justice, because in acting with mercy towards the widow, Jesus is fulfilling the justice of God. Lucan theology leads its reader to realize that, for Jesus, mercy means “will to save”, that is why he acts with compassion, with pity. It is noted in Luke that the Hebrew term HeSeD, from the Greek lexicon ἐσπλαγχνίσθη [esplanchnisthē], can be translated as “having pity on”. By returning the young man to life, Jesus revives the hope of the widow, suppressed by discouragement. The action of Jesus, from mercy to mercy/justice, enraptures the heart of the widowed woman of Nain. The transforming act performed by Jesus removes discouragement, pain and returns vigor and joy. In the Lucan work, Jesus acts with mercy/justice towards all who are in pain, in death or in any unjust reality. He is the new prophet of Israel who establishes God’s mercy/justice (Lk 7,16).Keywords: Gospel of Saint Luke; Mercy; Justice; Compassion.

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Saevskaya, Maria A. "The Social and Political Concept of Saint John of Kronstadt". Almanac “Essays on Conservatism” 102 (1 marzo 2020): 95–103. http://dx.doi.org/10.24030/24092517-2020-0-1-95-103.

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The life and preaching activity of the holy saint John of Kronstadt (1829–1908) coincided with the last period of the history of the Russian Empire, that was followed soon by the revolution destroying the former statehood. The pre-revolutionary decades became the time of searching for new ways and meanings in social and political existence. But in all social classes of Russian society there were people who wanted to preserve tsarist Russia with its Orthodox faith, traditional culture and autocratic rule. John of Kronstadt became the symbol of the defenders of the Orthodox empire, and he saw the path to revival of that empire in the people’s support of their tsar, in sacrificial service to the motherland and in following the Christian commandments of mercy, humility and love. During his lifetime John of Kronstadt had a huge number of followers, and after more than a hundred years he still remains one of the preachers and thinkers whose ideas do not lose their significance.

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Zarzycki, Stanisław T. "The Call Included in the Divine Mercy Message Given to Saint Faustina—Theological and Symbolic Dimension". Roczniki Teologiczne 63, n. 5 (2016): 31–52. http://dx.doi.org/10.18290/rt.2016.63.5-2.

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Van Dijk, Mathilde. "Miracles and Visions in Devotio Moderna Biographies". Studies in Church History 41 (2005): 239–48. http://dx.doi.org/10.1017/s0424208400000243.

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Sister Liesbeth of Heenvliet (d. 1450) was a scion of a high ranking noble family in the county of Holland. Her parents had named her after Saint Elizabeth of Hungary, from whom they were descended. Liesbeth was born blind. Her mother did not dare to inform the child’s father, Johan of Heenvliet. Instead, she appealed to God and His Mother. Contrary to what she should have done, she did not vow her daughter to God’s service. Despite her mother’s laxity, Liesbeth’s eyes healed completely. She grew into a beautiful and most intelligent girl – a further sign that God and the Virgin had extended their mercy to her.

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Khan, Muhammad Shayan, Ratika Dogra, Leela K. V. Miriyala, F. N. U. Salman, Rizwan Ishtiaq, Dilnoor K. Patti, Aakash Kumar et al. "Clinical characteristics and outcomes of patients with Corona Virus Disease 2019 (COVID-19) at Mercy Health Hospitals, Toledo, Ohio". PLOS ONE 16, n. 4 (22 aprile 2021): e0250400. http://dx.doi.org/10.1371/journal.pone.0250400.

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Importance The ongoing pandemic of the novel Corona Virus Disease 2019 (COVID-19) is an unprecedented challenge to global health, never experienced before. Objective This study aims to describe the clinical characteristics and outcomes of patients with COVID-19 admitted to Mercy Hospitals. Design and methods Retrospective, observational cohort study designed to include every COVID-19 subject aged 18 years or older admitted to Mercy Saint (St) Vincent, Mercy St Charles, and Mercy St Anne’s hospital in Toledo, Ohio from January 1, 2020 through June 15th, 2020. Primary Outcome Measure was mortality in the emergency department or as an in-patient. Results 470 subjects including 224 males and 246 females met the inclusion criteria for the study. Subjects with the following characteristics had higher odds (OR) of death: Older age [OR 8.3 (95% CI 1.1–63.1, p = 0.04)] for subjects age 70 or more compared to subjects age 18–29); Hypertension [OR 3.6 (95% CI 1.6–7.8, p = 0.001)]; Diabetes [OR 3.1 (95% CI 1.7–5.6, p<0.001)]; COPD [OR 3.4 (95% CI 1.8–6.3, p<0.001)] and CKD stage 2 or greater [OR 2.5 (95% CI 1.3–4.9, p = 0.006)]. Combining all age groups, subjects with hypertension had significantly greater odds of the following adverse outcomes: requiring hospital admission (OR 2.2, 95% CI 1.4–3.4, p<0.001); needing respiratory support in 24 hours (OR 2.5, 95% CI: 1.7–3.7, p<0.001); ICU admission (OR 2.7, 95% CI 1.7–4.4, p<0.001); and death (OR 3.6, 95% CI 1.6–7.8, p = 0.001). Hypertension was not associated with needing vent in 24 hours (p = 0.07). Conclusion Age and hypertension were associated with significant comorbidity and mortality in Covid-19 Positive patients. Furthermore, people who were older than 70, and had hypertension, diabetes, COPD, or CKD had higher odds of dying from the disease as compared to patients who hadn’t. Subjects with hypertension also had significantly greater odds of other adverse outcomes.

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Kogut, Joanna. "Idea Miłosierdzia Bożego wobec egzystencjalnych niepokojów współczesnego świata". Dydaktyka Polonistyczna 15, n. 6 (2020): 31–46. http://dx.doi.org/10.15584/dyd.pol.15.2020.2.

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The need of the present times speaks for bringing the face of a merciful God once again. The concept of ”mercy” is often neglected today, and it even hinders modern man, who, through the previously unknown development of science and technology, more than ever in the human history, has subdued the earth and became its master. The awareness of man’s loneliness, his alienation from the community of the world, tradition and religion, and the conviction that he – man – is the creator of his own humanity, have become dominant. Life itself becomes the central value for him, not the immortality of life. The only content he has left are his whims and desires devoid of permanent and certain measures – doomed to variables determined by the condition and social situation – values. His existence was revealed to him in all its nakedness and fragility, arousing fear and concern with regard to loneliness, illness and death. And yet, through her life, Saint Faustine Kowalska showed unlimited trust in God’s mercy, thus opening herself to the action of grace, which allowed her to give her life the right purpose. This purpose of life is determined by faith, which for many followers of Christ became the foundation of their lives.

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Toldrà i Vilardell, Albert. "Judes-Èdip en l’edat mitjana". SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 12 (21 dicembre 2018): 143. http://dx.doi.org/10.7203/scripta.12.13669.

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Resum: Una llegenda medieval fon dos personatges literaris: el Judes dels evangelis i l’Èdip clàssic de la tragèdia de Sòfocles, de manera que ens trobem un Judes que, a més dels pecats que ja li coneixíem (traïció, avarícia, mentida, satanisme, suïcidi etc.), comet dues transgressions “edípiques”: el parricidi –mata el seu pare- i l’incest –es casa amb sa mare-. En aquest article fem un seguiment de la tradició textual d’aquesta fussió, del s. XII al XVI, en especial a través de les “passions” teatrals occitanes i catalanes, la Legenda aurea de Varazze i algunes referències de sant Vicent Ferrer i Francesc Eiximenis. Paraules clau: Judes, Èdip, passions, incest, parricidi. Abstract: A medieval legend joins two literary characters: the Judas from gospels and the classical Oedipus from the Sophocles tragedy; we find so a Judas that, in addition to the sins that we already know (treason, avarice, lie, satanism, suicide etc.), commits two “oedipical” transgressions: parricide –he kills his father- and incest –he marries his mother-. In this article we follow the textual tradition of this fussion, from XIIth century to XVIth, particularly over the occitan and catalan theatrical “passions”, the Varazze’s Legenda aurea and some references from saint Vincent Ferrier and Francesc Eiximenis. Keywords: Judas, Oedipus, passions, incest, parricide.

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Palleiro, María. "Charms and Wands in John the Lazy: Performance and Beliefs in Argentinean Folk Narrative". Acta Ethnographica Hungarica 64, n. 2 (dicembre 2019): 353–68. http://dx.doi.org/10.1556/022.2019.64.2.7.

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Abstract“Virtue wands” do appear in Argentinean folk narrative as useful devices used by the hero to achieve his dreams. Using the correct charm and waving his wand, the Argentinean folk hero John the Lazy manages to marry the princess and to live without working. Charms show in this way how to do things with words, pronouncing the proper words in the right situation. In this presentation, I deal with the formulaic use of a magic charm in this Argentinean folktale, collected in fieldwork in 1988. This charm deals with an invocation to the “Wand of virtue” given to the hero by God`s mercy, whose proper use shows the performative force of language. The tension between the absence of effort and the need of working is solved in this tale in a world of dream, in which the real effort is to learn how to use the correct words. Social beliefs in the supernatural are expressed in this tale, in which the wand is a God`s gift that allows the hero to avoid struggling. But the main gift is actually the knowledge of language which permits the hero to make an accurate usage of formulaic discourse, structured in the charm in an epigrammatic way. In this way, I propose a metapragmatic consideration of such charms that, as Urban (1989) says, deal with “speech about speech in speech about action”. In the Argentinean context in which I collected this folktale, the hero is the young son of a rural peasant family, poor and struggling, like the narrator and his audience. The lazy poor boy who marries the princess thanks to the force of the dreams shows how the language is the key both to repair social gaps and to restore collective order.

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Murray, Teri A., Richard C. MacIntyre e Cynthia S. Teel. "An Analysis of Partnership Performance: The St. Johns Mercy Medical Center–Saint Louis University School of Nursing Dedicated Education Unit Project". Journal of Professional Nursing 27, n. 6 (novembre 2011): e58-e63. http://dx.doi.org/10.1016/j.profnurs.2011.08.005.

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Bosco, Michele. "«Con lágrimas de nuestros corazones». El rescate de cautivos en una redención mercedaria del siglo XVIII = The Order of Mercy and the Ransoming of Captives. Stakeholders and Economic Dynamics in a 18th Century Redemption". Espacio Tiempo y Forma. Serie IV, Historia Moderna, n. 33 (2 dicembre 2020): 213. http://dx.doi.org/10.5944/etfiv.33.2020.22197.

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El presente artículo se enmarca en el dinámico debate sobre la esclavitud y el comercio de cautivos en el Mediterráneo de la época moderna. Apresados por los corsarios, miles de esclavos cristianos eran llevados a tierra de Islam y viceversa, empleados en trabajos forzosos, como remeros en las galeras, vendidos a particulares o bien eran destinados al rescate: en este caso, mercaderes especializados, institutos caritativos u órdenes religiosas se encargaban de recaudar dinero para conseguir su rescate. En los reinos de la Monarquía ibérica, esta tarea era desempeñada –y casi monopolizada– por las órdenes de la Santísima Trinidad y de Nuestra Señora de la Merced. En el presente ensayo se analiza en particular la actividad redentora de los Mercedarios, su labor de rescate de cautivos, la financiación y desarrollo práctico de las misiones de redención, entre logros y fracasos, mediante el análisis de un ejemplo concreto: una redención de cautivos efectuada por los frailes de la Merced en la ciudad de Argel a principio del siglo XVIII.AbstractThis article joins the general and dynamic debate upon slavery and captives’ trade in the Early Modern Mediterranean. Captured by corsairs, thousands of Christian slaves were taken to Islamic territories and vice-versa, employed in forced labour, as rowers in the galleys, sold to private slave-owners or destined to be rescued as well: in this case, specialized merchants, charity institutes or religious Orders were put in charge of collecting money to pay their ransom. In the reigns of the Iberian Monarchy, this task was carried out and almost monopolized by the religious orders of the Saint Trinity and Our Lady of Mercy. The present essay analyses in particular the redemptive activity of the Mercedarians, their work in the rescue of captives, the financing and practical development of redemption missions, made up of both achievements and failures, thanks to the analysis of a concrete example: the specific case-study is a redemption of captives carried out by the friars of Mercy in Algiers at the beginning of the 18th century.

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Tesi sul tema "Saint marries of mercy"

Jorge, Karina Camarneiro. "Urbanismo no Brasil imp?rio: a sa?de p?blica na cidade de S?o Paulo no s?culo XIX (hospitais, lazaretos e cemit?rios)". Pontif?cia Universidade Cat?lica de Campinas, 2006. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/43.

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Made available in DSpace on 2016-04-04T18:21:37Z (GMT). No. of bitstreams: 1 Karina Jorge.pdf: 3084239 bytes, checksum: 3de3e9558aa23fb366967551b5a3e910 (MD5) Previous issue date: 2006-12-13
The intention of this research was to investigate as in the city of S?o Paulo, in elapsing of century XIX, the co-participation of knowing doctors to them, of engineering, of the architecture and the performance of the administrators they had implied in the modification in the urban configuration of the city and had defined a new structure in organization and functioning. It investigates, over all, the debate and practical the relative ones to the implantation of the hospitals, isolation hospitals, cemeteries and saint marries of mercy through the urban historical study of the S?o Paulo city. It tried to perceive how the urban practice implemented by the administrators through the doctors and engineers were based on the miasma theory. These buildings, according to related theory, would contain organic substance that when decomposing, exhaled miasmas, and therefore, they would have to be situated outside of the urban defined borders at that time. The studies had been made under the point of view of the public health, investigating the origin and formation of the buildings relating them, and the relation of these buildings with the urban way. It is also distinguished in this research, how the prescriptions in the medicine and architecture treaties about the salubrious of the cities, had been transferred to the legislation, through the Municipal Laws. By means of the law off August 30th of 1828, that it extinguished the positions of Physicist and Surgeon, the City councils had started to be responsible for public health and, through the Imperial Decree of October 1st of 1828, established it form of the elections of the members of the City councils and included the first Code of Positions in the organic law of the respective Chambers.
O prop?sito dessa pesquisa foi o de investigar como na cidade de S?o Paulo, no decorrer do s?culo XIX, a co-participa??o dos saberes m?dicos, da engenharia, da arquitetura e a atua??o dos administradores implicaram na modifica??o no tecido urbano da cidade e definiram uma nova estrutura de organiza??o e funcionamento. Investiga, sobretudo, o debate e as pr?ticas relativas ? implanta??o dos hospitais, lazaretos, cemit?rios e casas de miseric?rdia atrav?s do estudo hist?rico urban?stico da cidade de S?o Paulo. Procurou-se perceber como as pr?ticas urbanas implementadas pelos administradores atrav?s dos m?dicos e engenheiros aos seus servi?os estavam fundamentadas na teoria miasm?tica. Estes edif?cios, segundo a referida teoria, conteriam mat?ria org?nica que ao se decompor exalavam miasmas e, portanto, deveriam se localizar fora do meio urbano definido na ?poca. Os estudos foram feitos sob o ponto de vista da sa?de p?blica, investigando a origem e forma??o dos edif?cios relacionados ? mesma e a rela??o desses edif?cios com o meio urbano. Destaca-se nessa pesquisa tamb?m, como as prescri??es presentes nos tratados de medicina e arquitetura sobre a salubridade das cidades foram transferidas para a legisla??o, atrav?s das Posturas Municipais. Mediante a lei de 30 de agosto de 1828, que extinguiu os cargos de F?sico-mor e Cirurgi?o-mor, as C?maras Municipais passaram a ser respons?veis pela sa?de p?blica e, atrav?s do Decreto Imperial de 1? de outubro de 1828, estabeleceu-se a forma das elei??es dos membros das C?maras Municipais e incluiu-se o primeiro C?digo de Posturas na lei org?nica das respectivas C?maras.

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Armitage, Jonathan Mark. "The economy of mercy : the liturgical preaching of Saint Leo the Great". Thesis, Durham University, 1997. http://etheses.dur.ac.uk/993/.

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Dewerdt, Raymond. "Autour des sœurs grises : complexité et diversité du tiers ordre féminin franciscain : dans la France du Nord, les anciens Pays-Bas et en particulier dans la Province ecclésiastique de Cambrai du XVè au XVIIIè siècle". Thesis, Artois, 2017. http://www.theses.fr/2017ARTO0002.

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Les sœurs grises sont des religieuses du tiers ordre franciscain. Leur apostolat s’exerce principalement au XVe siècle dans l’espace bourguignon des anciens Pays-Bas Leur diffusion est favorisée par le développement urbain, la régulière observance des frères mineurs et le soutien de la Maison Bourgogne-Valois. L’hypothèse d’une évolution continue de femmes dévotes au Moyen Âge se poursuivant jusqu’à une congrégation du tiers ordre au XVIIe siècle, est retenue. Dans cette étude, les sœurs grises de la province ecclésiastique de Cambrai, communautés hétérogènes de religieuses actives dans le monde, sont classées en trois groupes pour étudier leur nombre, leurs caractéristiques et leur évolution. Ces trois groupes sont : les sœurs hospitalières (par exemple Saint-Omer et La Bassée), les sœurs de Sainte-Catherine et les sœurs grises dans un même groupe (par exemple Lille), les sœurs noires cellites (par exemple Namur). À la fin du Moyen Âge, la miséricorde hospitalière est la plus représentative de l’apostolat des sœurs grises. La clôture, imposée par le concile de Trente, mais non prévue par les statuts, impose une mutation difficile et confuse du tiers ordre franciscain. À partir du XVIIe siècle, aux sœurs grises non cloîtrées, les franciscains proposent d’intégrer des ordres réformés comme les annonciades ou les conceptionistes ou bien de prendre comme modèle les pénitentes récollectines de Limbourg, elles-mêmes issues des sœurs grises
The hypothesis that has been retained is that of a constant evolution of devout women in the Middle Ages which continued until a congregation of the third order in the XVIIth (seventeenth) century.In this study, the grey nuns in the ecclesiastical province of Cambrai, heterogeneous religious communities of active nuns in society, are classified into three groups to study their number, their characteristics and their evolution. These three groups are: the hospital nuns (for example Saint-Omer and La Bassée), the nuns of Sainte-Catherine/ the Sainte-Catherine nuns and the grey nuns (e. g. Lille), the cellites black nuns (e.g. Namur). In the late Middle Ages, hospital mercy is the most representative of the apostolate of grey nuns. The closure, imposed by the Council of Trent, but not provided for in the statutes, imposes difficult changes of the Franciscan third order. From the XVIIth (seventeenth) century onwards, the Franciscans offer the uncloistered grey nuns to join a female reformed order as annonciades or the conceptionistes or else to use the penitents- recolecttines of Limburg as a model

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Libri sul tema "Saint marries of mercy"

Wallace, Susan Helen. Saint Faustina Kowalska: Messenger of mercy. Boston, MA: Pauline Books & Media, 2007.

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Kosicki, George W. Meet Saint Faustina: Herald of divine mercy. Ann Arbor, Mich: Charis Books, 2001.

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Faustina. Diary of Saint Maria Faustina Kowalska: Divine mercy in my soul. 3^a ed. Stockbridge, MA: Marian Press, 2005.

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Faustina, Saint. Divine mercy in my soul: The diary of the servant of God, Sister M. Faustina Kowalska. Stockbridge, Mass: Marian Press, 1987.

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Fire of mercy, heart of the Word: Meditations on the Gospel according to Saint Matthew. San Francisco: Ignatius Press, 1996.

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Clough, Joy. First in Chicago: A history of Saint Xavier University. [Chicago]: The University, 1997.

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Foundation, Riehle. I am your Jesus of mercy: Lessons and messages to the world from Our Lord and Our Lady. Milford, Ohio: Riehle Foundation, 1989.

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Sisters of Providence of Saint Mary-of-the-Woods. Love, mercy, and justice: A book of practices of the Sisters of Providence of Saint Mary-of-the-Woods, Indiana : essays for reflection and discussion. Saint Mary-of-the-Woods, Ind: The Sisters, 2006.

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Madden, Mary Roger, a cura di. A Journey in Love, Mercy and Justice: A pictorial history of the Sisters of Providence of Saint Mary-of-the-Woods celebrating 150 years of service among the people of God. Saint Mary-of-the-Woods, USA: Sisters of Providence of Saint Mary-of-the-Woods, 1989.

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Capitoli di libri sul tema "Saint marries of mercy"

"SAINT VINCENT’S". In Hidden Mercy, 75–84. Broadleaf Books, 2021. http://dx.doi.org/10.2307/j.ctv1fj851n.10.

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"Mercy and Compassion". In The Quotable Saint Jerome, 79–83. Catholic University of America Press, 2020. http://dx.doi.org/10.2307/j.ctv18phhm5.24.

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Ihnat, Kati. "Praising Mary". In Mother of Mercy, Bane of the Jews. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169538.003.0002.

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This chapter examines the monastic means of addressing Mary in prayer and song in order to highlight the active contribution made by monks in the Anglo-Norman sphere to her devotion as mother of mercy. It begins with a discussion of the various feasts that were celebrated in England in honor of Mary, including the feast of the Purification and the Byzantine feasts of Mary's Conception and Presentation in the Temple. It then considers how devotion to Mary was manifested in the liturgy through masses and offices that both replaced and supplemented the regular hours of the day. It also looks at how the liturgical celebration of Mary as a saint became supplemented in the twelfth century by new forms of prayer. Finally, it explains how the unbelief of Jews was exploited to emphasize the folly of refusing the virgin birth and Mary's redemptive role in the history of salvation.

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