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Artykuły w czasopismach na temat „John of Jerusalem (Church)”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 31 lipca 2025

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1

París Marqués, Amparo. "Seis ápocas de los maestros que intervinieron en la construcción de la iglesia de San Juan de los Panetes de Zaragoza (1722)." Studium, no. 23 (August 12, 2018): 113–31. http://dx.doi.org/10.26754/ojs_studium/stud.2017232607.

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 Cuentas y materiales utilizados en la construcción de la iglesia de San Juan de los Panetes de Zaragoza, según seis albaranes de pago a los maestros que intervinieron en las obras. Palabras clave. Orden de San Juan de Jerusalén. Iglesia de San Juan de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex.  Abstract. Accountancy and materials used in the construction of the church of Saint John de los Panetes, in Zaragoza, according to six slips with the payment to the master builders who to

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Conway, Paul. "John Tavener round-up." Tempo 59, no. 234 (2005): 55–56. http://dx.doi.org/10.1017/s004029820521032x.

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JOHN TAVENER: The Veil of the Temple. Choir of the Temple Church, Holst Singers, Patricia Rozaro (sop) c. Stephen Layton. RCA 82876661542.TAVENER: Lament for Jerusalem. Patricia Rozario (sop), Christopher Joey (counter-ten), Sydney Philharmonic Chorus, Australian Youth Orchestra c. Thomas Woods. ABC Classics 476 160–5.TAVENER: Birthday Sleep; Butterfly Dreams; The Second Coming; Schuon Hymen; As one who has slept; The Bridal Chamber; Exhortation and Kohima; Shunya. Polyphony c. Stephen Layton. Hyperion CDA67475.

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Temčinas, Sergejus. "The Life of Chariton the Confessor (September 28) by Symeon the Metaphrast asa Source for the Life of John the New of Suceava (June 2) by Gregory Tsamblak." Slavistica Vilnensis 69, no. 2 (2025): 10–20. https://doi.org/10.15388/slavviln.2024.69(2).1.

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The article demonstrates that while writing the Life of the martyr John the New of Suceava, the first national Moldavian saint, the internationally known prolific Bulgarian author Gregory Tsam- blak must have used one of several existing Church Slavonic versions of the Byzantine Life of the venerable Chariton the Confessor, written by Simeon the Metaphrast, which is quite different it its plot. It is manifested in a quite extensive verbatim quotation of its incipit in the opening sentence of the text. Tsamblak must have consulted the Byzantine Life in its East Slavonic version, as the collatio

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Oliva Martínez, Raquel. "Epifanio de Salamina en Barb. gr. 441." Augustinianum 59, no. 2 (2019): 525–28. http://dx.doi.org/10.5840/agstm201959231.

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Barb. gr. 441 is a miscellaneous manuscript that contains fragments of different Fathers of the Church (Basil of Caesarea, John Chrysostom, Sophronius of Jerusalem and Epiphanius of Salamis). The scope of these adnotationes is to delimit the folios belonging to each author and offer a more detailed information on Epiphanius’ passages.

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Goulder, Michael. "An Old Friend Incognito." Scottish Journal of Theology 45, no. 4 (1992): 487–514. http://dx.doi.org/10.1017/s0036930600049322.

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The problem of the Beloved Disciple (BD) has come to seem virtually insoluble. It cannot be John bar-Zebedee: there would be no reason to suppress the name of so high an authority; striking events which he attended (Jairus' daughter, the Transfiguration) are passed over in silence; and anyhow the whole Gospel is antipathetic to the Jerusalem leadership (see below). It cannot be an anonymous jerusalem disciple: none such is mentioned in the Jerusalem events of 2–12; these latter seem to consist of elements also found in the synoptic tradition, given a Johannine slant; and why should his name be

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Kochav, Sarah. "The Search for a Protestant Holy Sepulchre: The Garden Tomb in Nineteenth-Century Jerusalem." Journal of Ecclesiastical History 46, no. 2 (1995): 278–301. http://dx.doi.org/10.1017/s0022046900011374.

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Certainly since the time of the Emperor Constantine there had been little doubt in the Christian world that Christ was crucified, buried and rose from the dead on the site later occupied by the Church of the Holy Sepulchre in Jerusalem. Eusebius described the discovery of the tomb beneath the site of the Roman temple to Venus and the construction of the church, dedicated in 335. Constantine's church underwent numerous changes and rebuilding, through invasions, occupations, earthquakes and the disastrous fire of 1808, which caused extensive damage. But at no time did anyone seriously dispute th

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GOULDER, MICHAEL. "A POOR MAN'S CHRISTOLOGY." New Testament Studies 45, no. 3 (1999): 332–48. http://dx.doi.org/10.1017/s0028688598003324.

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The Jerusalem church called itself oι πτωχoι (Gal 2.10), probably from Isa 61.1, and held a prophetic Christology (Acts 3, 7). The Ebionites in Irenaeus and Epiphanius traced their name to Acts 2–5, and held Jesus to have been a prophetic figure, conceived naturally and possessed by the Spirit/‘Christ’ from baptism till before the passion. The same prophetic/possessionist Christology seems to be taught by Jewish Christians opposed by Justin and Ignatius: the ‘docetists’ believed that Christ (not Jesus) seemed to have suffered. It is also opposed by Polycarp, by John (especially in 1 John 4–5),

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Gunawan, Chandra. "The Apostles and the Apostolic Church." Veritas : Jurnal Teologi dan Pelayanan 16, no. 1 (2017): 67–90. http://dx.doi.org/10.36421/veritas.v16i1.11.

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How should a contemporary reader understand the complexities of the early church? Many scholars utilize a religious studies perspective to understand the early church concluding that the church grew as a direct result (synthesis) of group conflicts (in particular, the Pauline and Petrine communities). This essay approaches the early church from a different paradigm. Using theological analysis, the author concludes that although the early church contained elements of diversity, she exhibits significant unity. The Catholic Epistles (the letters of James, Peter, John, and Jude) are independent le

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Lee, Young-Jae. "The Founding of the Hospitaller and Service Activities: Focused on the Hospitals and the Social Welfare." Korean Society for European Integration 15, no. 3 (2024): 99–126. https://doi.org/10.32625/kjei.2024.34.99.

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The Hospital of St. John of the Hospitaller began in the 1070s in Jerusalem. Gerard, the ruler of the Hospital at the time of the First Crusade(1095-99), was commemorated as a venerable and pious man who cared for poor pilgrims. The first statutes of the Jerusalem brotherhood, the Rule of Raymond du Puy, were influenced by the regula of other Augustinian houses. In the Statutes of Roger des Moulins(1182) it offered the services of doctors and surgeons, a specific diet, and the medicines available to medieval physicians. From Paris these regulations spread to other cities of northern France, br

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Popova, T. G. "Image of Heavenly Jerusalem in the «Ladder» of John Climacus." Language and Text 11, no. 4 (2024): 88–100. https://doi.org/10.17759/langt.2024110410.

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<p>The article contains a linguistic analysis of the lexemes Ἱ&epsilon;&rho;&omicron;&upsilon;&sigma;&alpha;&lambda;ή&mu;, &pi;&alpha;&rho;ά&delta;&epsilon;&iota;&sigma;&omicron;&sigmaf; and ἄ&nu;&omega;, representing the image of the Heavenly Jerusalem. The material for the analysis is the text of the first Slavic translation of the &ldquo;Ladder&rdquo; of John Climacus, preserved in the oldest Russian manuscript of the monument. The author's ideas about the ideal city &mdash; the ultimate goal of ev

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Dong, Siyuan. "The Relationship between Refugee Pressure and Local Control under the Patriarch of the Greek Orthodox Patriarchate of Alexandria." Journal of Education, Humanities and Social Sciences 8 (February 7, 2023): 2220–26. http://dx.doi.org/10.54097/ehss.v8i.4680.

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The beginning of the 7th century was of major conflict and changes to the people residing within the borders of the East Roman Empire, with the revolt of Phocas, the seizing power of Heraclius, and later, the invasion of the Persians all happening together within a narrow time duration. All of these conflicts had major effects on regional population and power dynamics structure. This paper discusses the assumption that the Orthodox Patriarchate of Alexandria, under the leadership of John the almsgiver, dealt with refugees fleeing Levant. It transformed refugees into hermits and built local inf

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Аветисян, Тагуи. "Церковь Ованеса Мкртича Гандзасарского монастыряи ее скульптурная программа". Bulletin of Armenian Studies, № 10.1 (31 січня 2024): 224–48. http://dx.doi.org/10.58226/2579-275x-2023.10.(1)-224.

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Церковь Ованеса Мкртича (Иоанна Крестителя) Гандзасарского монастыря в Арцахе (XIII в.) своим богатым и неповторимым скульптурным убранством занимает особое место в искусстве средневековой Армении. Фасады церкви, порталы и особенно его барабан богато украшены растительным и геометрическим орнаментом, изображениями животных и птиц, а также фигурами ктиторов и библейскими сюжетами. Большая часть внешних скульптурных изображений церкви Ованеса Мкртича сконцентрирована на ее барабане, который символически ассоциируется с Горним миром и Небесным Иерусалимом, что придает особую значимость их визуаль

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Lau, Maximilian Christopher George. "John II Komnenos (1118–1143)." Encyclopedia 2, no. 2 (2022): 669–78. http://dx.doi.org/10.3390/encyclopedia2020046.

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John II Komnenos was the son of Emperor Alexios I Komnenos and Eirene Doukaina, and brother of Princess Anna Komnene, the author of the Alexiad. Born in 1087, he was crowned soon after his fifth birthday as co-emperor with his father, and in 1105, he was married to Piroska Árpád, daughter of King Ladislaus I of Hungary and Adelaide of Rheinfelden. He is principally known for continuing his father’s work of stabilising Byzantium after the crises of the eleventh century. This included major wars of defence and conquest in both the Balkans and Anatolia, and especially a major eastern expedition i

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Kaczmarek, Sylwia. "Jak mówić o Chrystusie, by rosła wspólnota? Chryzostomowa egzegeza Dz 2, 37-47 w 7. Homilii na Dzieje Apostolskie." Vox Patrum 57 (June 15, 2012): 225–45. http://dx.doi.org/10.31743/vp.4129.

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Chrysostom`s Homilies on the Acts of the Apostles bring a vision for the Church that induced some scholars to think of his communist ideology. Other underline his pure stoic principles. Is it really so? The analysis of Homily 7, in which Saint John Chrysostom speaks about the Christian community in Jerusalem, shows that there is something more than the only economy that leads people to become brothers. There is something more than the only perfection of virtues that one should desire. There is also something more than the only demagogic influence of preacher that create the Christian communit

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Kubat, Rodoljub. "Reception of the Septuagint in the early church." Zbornik Matice srpske za drustvene nauke, no. 179 (2021): 335–45. http://dx.doi.org/10.2298/zmsdn2179335k.

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The aim of this paper is to portray the reception of the Septuagint in the early Church. Firstly, the synagogue view of the translation is provided, from the reports in which the origin of the translation is enthusiastically discussed, to the rejection of the Septuagint. A particular emphasis is placed on theological argumentation attempting to prove the divine inspiration of the translation of the Seventy. In this process, the prominent figures are: Justin Martyr, Irenaeus of Lyons, Clement of Alexandria, Origen, Pseudo-Justin, Epiphanius of Salamis, Cyril of Jerusalem, John Chrysostom and Au

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Kevin, M. K. "Иоанн Шушерин: создание и прославление Ново-Иерусалимского Монастыря Патриарха Никона". Grand Altai Research & Education / Наука и образование Большого Алтая, № 0(16) (4 березня 2022): 33–47. http://dx.doi.org/10.25712/astu.2410-485x.2022.02.003.

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The article briefly describes the history of the creation of the New Jerusalem near Moscow as interpreted by the Patriarchal Сleric John Shusherin († about 1689). The author of the article shows that the Account of Birth, Life, and Upbringing of His Holiness Nikon, Patriarch of Moscow and All Russia remains to this day an invaluable historical source containing information about all stages of the construction of the Resurrection Cathedral — the "great church" — from the concept and leadership of Nikon in the construction process (1656-1666), to its renewal in 1679 after a break due to the cond

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Shelton, James B. "Delphi and Jerusalem: Two Spirits or Holy Spirit? A Review of John R. Levison’s Filled with the Spirit." Pneuma 33, no. 1 (2011): 47–58. http://dx.doi.org/10.1163/157007411x554695.

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AbstractLevison presents a sweeping panoramic overview of the Holy Spirit throughout Scripture while noting significant Greco-Roman, Jewish, and Christian parallels. The Spirit is the life force animating humans, the agent of regeneration, and the source of prophetic inspiration and power. Levison identifies distinct pneumatological trajectories that show a continuity in the Spirit traditions that are clarified and enhanced as they move through the Christian tradition. But how indebted is the Church to Greco-Roman spirit-concepts for her pneumatology?

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Rastoin, Marc. "Cléophas (Lc 24,18) : un indice de la créativité littéraire et théologique de Luc ?" New Testament Studies 67, no. 1 (2020): 22–37. http://dx.doi.org/10.1017/s0028688520000211.

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Building on the works of Richard Bauckham and Tal Ilan, this paper argues that the name Cleophas in Luke 24.18 (Gk Κλεοπᾶς) and Clopas (Gk Κλωπᾶς) in John 19.25 points to the same historical person, the father of a key leader of the Jerusalem church at the end of the first century. By making anew this assumption we have a possible access to Luke's redactional and theological work in the Emmaus narrative. Even if the whole passage is governed by Luke's literary skills and theological interests, it does have traditional support in the legitimation story that Jesus had indeed appeared to Cleophas

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Jóźwiak, Magdalena. "Językoznawcze próby św. Hieronima na podstawie niektórych jego Listów." Wrocławski Przegląd Teologiczny 20, no. 2 (2012): 57–66. https://doi.org/10.52097/wpt.2952.

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This article for the purpose of presenting linguistic attempts by St. Jerome, in the first section contains a brief biography of this Doctor of the Church together with his heritage and in the second section reveals St. Jerome’s linguistic attempts accompanied by remarks about translating the texts from one language into another. That central point of the article is mostly based on Letter 57 addressed to Pammachius. It is an apology sent to Rufinus of Aquileia, who jeered at St. Jerome, because he allegedly mistranslated a letter from Epiphanius of Salamis to John of Jerusalem. In the days of

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Storozhuk, S. S. "NATURAL AND CULTURAL FEATURES OF THE CITY OF OHRID, NORTH MACEDONIA." Regional problems of architecture and urban planning, no. 17 (October 17, 2023): 34–40. http://dx.doi.org/10.31650/2707-403x-2023-17-34-40.

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The article examines the natural and cultural features of the city of Ohrid. North Macedonia is unique for its natural features, located in the north and west in the Vardar River valley. In the southwest are the large Lake Ohrid and Prespa, partly belonging to North Macedonia, and in the southeast is the large Lake Dojran. Lake Ohrid is the deepest and oldest lake on the Balkan Peninsula, on the eastern shore of which the city of Ohrid is located. In 1980, Ohrid and Lake Ohrid were included in the list of UNESCO World Heritage Sites. The city of Ohrid is a tourist city that is a jewel of Maced

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Nehring, Przemysław. "Dwie monastyczne koncepcje – o tym co łączy a zarazem dzieli Jana Kasjana i św. Augustyna." Vox Patrum 69 (December 16, 2018): 527–45. http://dx.doi.org/10.31743/vp.3273.

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Author of this paper juxtaposes several issues which are fundamental for monastic concepts of St. Augustine and John Cassian, two figures that had the greatest impact on the development of the western pre-Benedictine monasticism. The difference in intellectual inspirations, personal monastic experiences, addressees of their monastic works and positions held by them in the institutional Church influenced very deeply their teaching. Thus they interpret in a different manner an account on the Jerusalem community (Acts 4:31-35) that – in their common opinion – began the history of monasticism.

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Bezzina, Edwin. "Where Two Crosses Met: Religious Accommodation between a Reformed Protestant Community and a Commandery of the Order of Malta (Loudun, circa 1560–1660)." Church History 81, no. 4 (2012): 815–51. http://dx.doi.org/10.1017/s0009640712001916.

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This article represents a local study investigating the relations between the commandery of the Order of St. John of Jerusalem and a Reformed Protestant community from about 1560 to 1660. The chosen locality is the French provincial town of Loudun and the article spans the French Wars of Religion and the period of recovery and reconstruction beyond. The relationship between Loudun's commandery and Reformed community manifests the sometimes astonishing interplay of conflict, accommodation, and necessity. The Protestant use of the commandery's church enabled the Reformed community to entrench it

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Czyżewski, Bogdan. "Teologiczny i antropologiczny wymiar obrzędów chrzcielnych w Kościele IV wieku." Vox Patrum 63 (July 15, 2015): 113–27. http://dx.doi.org/10.31743/vp.3552.

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The Holy Baptism in Church in period of the first centuries was considered as an extra ordinary and important event, both in life of the baptized person, as well as in the entire Church community. Almost exact information on baptism in Church of the 4th century is available in existing documents of empathetical discourses on baptism by four great Fathers of the Church: St. Cyril of Jerusalem, St. John Chrysostom, St. Ambrose of Milan, and Theodor, bishop of Mopsuestia. Thus in this paper I have decided to present only the Baptismal Rites and their theological and anthropological significance.

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Wyatt Greenlee, John, and Anna Fore Waymack. "Thinking Globally: Mandeville, Memory, and Mappaemundi." Medieval Globe 4, no. 2 (2018): 69–106. http://dx.doi.org/10.17302/tmg.4-2.3.

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In lieu of an abstract, here is a brief excerpt of the content: THE TRAVELS OF Sir John Mandeville, the fourteenth-century "first-person" account of a fictional English knight's adventurous journey to Jerusalem and across the world, is difficult to teach.1 Popular with medieval European audiences, the book troubles today's students with its confusing descriptions of global geography, its treatment of non-Christian, non-European peoples, and its constant conflation of fact and fable. But, as those who have taught it can attest, it can serve as a valuable tool for challenging students' preconcep

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Kubiś, Adam. "Uniwersalny wymiar miłości Boga według J 3,16." Verbum Vitae 23 (June 30, 2013): 127–60. http://dx.doi.org/10.31743/vv.1551.

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John 3:16 is undoubtedly one of the best known and most beloved verses in all of Scripture. At the same time, when ripped from its literary, historical and theological contexts as it so often is, this verse can become merely a pious, sentimental saying bereft of its true, earth-shaking message. Thus this study provides not only an exegetical analysis of the verse, but also the exposition of its various contexts: literary (the interchange between Jesus and Nicodemus on the entrance into the kingdom of God), historical (the destruction of the Jerusalem temple and the worldwide mission of the ear

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Nel, Marius. "The Gospel of Mark: An Apocalyptic Writing?" Neotestamentica 57, no. 2 (2023): 211–28. http://dx.doi.org/10.1353/neo.2023.a943175.

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Abstract: The article discusses the viability of viewing the Gospel of Mark within the apocalyptic genre, a discourse that generated several contributions through the years. Some researchers argue that the worldview of apocalypticism permeates all the literature of the early first-century church, depicting Jesus as an apocalyptic prophet. The article analyses different aspects of the Gospel for its eschatological intent and contents, like its beginning (Mark 1:1–3), the communication about John the Baptist, Jesus's baptism, his conflict with Satan in the wilderness, the series of parables, the

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Shepardson, Christine. "Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers." Vigiliae Christianae 62, no. 3 (2008): 233–60. http://dx.doi.org/10.1163/157007208x262866.

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AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jer

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Plamen, Sabev. "ЙЕРУСАЛИМИЯ ОТ ЦЪРКВАТА "СВ. ГЕОРГИ" В АРБАНАСИ/ A JERUSALEM ICON FROM THE CHURCH OF ST. GEORGE IN ARBANASY". EPOHI [EPOCHS] Edition of the Department of History of "St. Cyril and St. Methodius" University of Veliko Tarnovo Issue 2, XXIII, 2015 (2022): 419–27. https://doi.org/10.5281/zenodo.6590928.

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In 2011, I came across a Jerusalem type of icon in the chapel of the “St.  Demetrius” church in Arbanasy.  Due to the long-term exposure to humidity and dust, it needed an urgent restoration and conservation. However, in the museum data it was signed that the place of origin of the icon was the church of St. George in Arbanasy. After a research over older photographic documents, I’ve found that the icon was hang on the wall of the nave of this church, and eventually, due to the church’s closure for restoration, it was moved in the chapel of St. Demetrius churc

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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (2016): 281. http://dx.doi.org/10.31192/np.14.2.4.

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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Cat

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Сидоров, Алексей Иванович. "Formation of the early Church (beginning from the appointment of the first deacons to the end of the apostolic period)." Theological Herald, no. 3-4(18-19) (September 15, 2015): 168–220. http://dx.doi.org/10.31802/2500-1450-2015-18-19-168-220.

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Публикация представляет собой продолжение очерка по истории становления первохристианской Церкви. Исследование основано на свидетельствах первоисточников и привлечении широкого спектра мнений отечественных и зарубежных специалистов по истории Древней Церкви. События проповеднической деятельности апостола Павла, возникновение разногласий в первохристианской общине и последовавший за ними Апостольской Собор, который утвердил необязательность соблюдения ветхозаветных постановлений, рассматриваются в контексте появления в среде первых христиан так называемых «эллинистов». Последние вывели проповед

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Sawicki, Doroteusz. "Krótka historia Prawosławnego Autonomicznego Kościoła Świętej Góry Synaj." Elpis 12 (2010): 365–86. http://dx.doi.org/10.15290/elpis.2010.12.18.

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The Holy mountain Sinai was known and venerated in the Old Testament. On this mountain, moses saw God in the form of a burning bush and heard His name – Jahwe (I am, who I am). When returning from bondage in Egypt, moses received the ten commandments on stone tablets and instructed Israel. also, the Prophet Elijah hid himself from the wrath of Queen Isabel on mount Sinai.In the times of the New Testament, the caves of Sinai became a dwelling place for Christian recluses in the III century. after the relics of St. Catherine the martyr were found on the top of mount Sinai, anchoritic monasticism

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Goncharova, N. N. "THE COMPOSITION OF ANTON CHEKHOVʼs “THE STEPPE” AND THE ARCHITECTURE OF THE CATHEDRAL OF ST BASIL THE BLESSED". Bulletin of Udmurt University. Series History and Philology 32, № 2 (2022): 326–34. http://dx.doi.org/10.35634/2412-9534-2022-32-2-326-334.

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The composition of “The Steppe” is considered within the linguo-semiotic approach, first, as a metaphor for the architecture of the Cathedral of St Basil; second, as a metaphor for the historical process, with the idea of Moscow as the Third Rome and the New Israel emphasized. The connection between the chapters and the deities and saints to whom the churches of the cathedral are dedicated is shown. The Church of St Nicholas of N. can be correlated with the southern Side-church of St Nicholas Velikoretsky. Chapter 2 mentions Alexander I of Russia. In Chapter 3 allusions to the story of Abraham

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Karski, Karol. "The International Legal Status of the Sovereign Military Hospitaller Order of St. John of Jerusalem of Rhodes and of Malta." International Community Law Review 14, no. 1 (2012): 19–32. http://dx.doi.org/10.1163/187197312x617674.

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Abstract The Order of Malta is an entity which established its own states on Rhodes (1310–1522) and Malta (1530–1798). Since 1834, it has been located in Rome. Today, the Order is universally regarded as a subject of international law. The Order exercises right of legation and ius contrahendi. It still is not a primary, i.e., sovereign, subject of international law. Paradoxically, it is its distinguishing feature, i.e., being a religious order that prevents it from being genuinely sovereign. Sovereignty means independence from any external power. In the case of any order of the Roman Catholic

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PETERSON, MARK. "WHY THEY MATTERED: THE RETURN OF POLITICS TO PURITAN NEW ENGLAND." Modern Intellectual History 10, no. 3 (2013): 683–96. http://dx.doi.org/10.1017/s1479244313000267.

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Puritans had big stories to tell, and they cast themselves big parts to play in those stories. The fervent English Protestants who believed that the Elizabethan Church urgently needed further reformation, and the self-selecting band among them who went on to colonize New England, were sure that they could re-create the churches of the apostolic age, and eliminate centuries’ worth of Romish accretions. By instituting scriptural forms of worship, these purified churches might have a beneficial influence on the state as well, and bring about the rule of the godly. If a purified English church and

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Каширина, Варвара Викторовна. "The Lavra of St. Sabbas the Sanctified in Jerusalem in the Memoirs of Russian Pilgrims of the XIX Century." Theological Herald, no. 1(40) (March 15, 2021): 228–61. http://dx.doi.org/10.31802/gb.2021.40.1.012.

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При воссоздании духовной истории Палестины важное значение имеет комплексное изучение паломнической литературы. Цель настоящей статьи - проанализировать воспоминания паломников XIX в. о Лавре св. Саввы Освященного не только как литературные произведения, но и как важные источники по истории палестинского подвижничества. Методология исследования базируется на комплексном применении традиционных научных методов: источниковедческого, историко-логического и сравнительно-исторического. В статье по воспоминаниям паломников XIX в. реконструирован уклад монашеской жизни савваитов, рассказано о духовно

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Blohm, Michelle. "“As by a New Pentecost”: Embodied Prayer in Catholic Charismatic Renewal Following Vatican II." Religions 12, no. 8 (2021): 591. http://dx.doi.org/10.3390/rel12080591.

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On 25 December 1961, John XXIII convoked the Second Vatican Council with his apostolic constitution Humanae salutis, praying that God would show again the wonders of the newborn Church in Jerusalem “as by a new Pentecost”. Not six years later, in 1967, a group of students at Duquesne University in the United States prayed while on retreat for an infusion of the Holy Spirit that they might also experience the power of Pentecost. They received what they reported to be the gifts of the Holy Spirit, and out of the spiritual experiences of that retreat arose what would become an international movem

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Griffith, Sidney H. "Anthony David of Baghdad, Scribe and Monk of Mar Sabas: Arabic in the Monasteries of Palestine." Church History 58, no. 1 (1989): 7–19. http://dx.doi.org/10.2307/3167675.

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Forty years ago George Every called the attention of the scholarly world to the likelihood that in the oriental patriarchates after the time of John of Damascus the Arabic language increasingly became the language of the Melkite, or Roman (rūmī), community of Christians in the caliphate. They came to use Arabic, Every suggested, not only for scholarly purposes, but even for the divine liturgy, at least for the Scripture lessons.1In the years since Every made these observations it has become increasingly clear that not only was there such an increase in the use of Arabic in the church during th

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Moloney, Francis J. "The Book of Revelation: Hope in Dark Times." Religions 10, no. 4 (2019): 239. http://dx.doi.org/10.3390/rel10040239.

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Contemporary analysis of the world that produced the Book of Revelation suggests that Patmos was not a penal settlement, and there is little evidence that Domitian systematically persecuted Christians. The Emperor Cult was widely practiced, but Christians were not being persecuted for lack of participation. The document makes much of God’s victory in the death and resurrection of Jesus Christ, the slain and standing Lamb (Rev 5:6). The “saints” were not persecuted Asian Christians but, under the influence of the Book of Daniel, John’s presentation of those from Israel’s sacred history who live

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Housley, Norman. "Holy Land or Holy Lands? Palestine and the Catholic West in the Late Middle Ages and Renaissance." Studies in Church History 36 (2000): 228–49. http://dx.doi.org/10.1017/s0424208400014443.

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In one passage in his famous account, Friar Felix Faber described how ‘some dull and unprofitable pilgrims’ to Jerusalem in 1480 mocked the excited behaviour of the devout in the courtyard in front of the Church of the Holy Sepulchre, ‘calling them fools, hypocrites and Beghards’. The incident is revealing of the spectrum of reactions provoked by the experience of the Holy Land in late medieval and Renaissance Europe. Here more than anywhere else, tension was generated by the inescapable paradox of Christology, God become man, and the conflicts which it set up between the immanent and the repr

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Лидова, Мария Алексеевна. "Образы Богоматери Царицы в римской живописи VIII века". Actual Problems of Theory and History of Art 14 (11 жовтня 2024): 113–22. https://doi.org/10.18688/aa2414-2-8.

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The paper is dedicated to the study of the Maria Regina iconography in Rome. The representations of Mary as Queen are well-attested in the West, yet they are extremely rare in the art of the Eastern Mediterranean. Notwithstanding this fact, the possibility that this iconography originated in the central territories of the Byzantine Empire and perhaps in Constantinople itself cannot be ruled out entirely. In fact, the similarities in the dipiction of garments in the earliest representations of Maria Regina, such as the mural in Santa Maria Antiqua, the icon of Santa Maria in Trastevere and the

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Brzozowska, Zofia. "The Church of Divine Wisdom or of Christ – the Incarnate "Logos"? Dedication of "Hagia Sophia" in Constantinople in the Light of Byzantine Sources from 5th to 14th Century." Studia Ceranea 2 (December 30, 2012): 85–96. http://dx.doi.org/10.18778/2084-140x.02.08.

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The article attempts to answer the question of how the name of the most important Byzantine church of Constantinople, the basilica of Hagia Sophia, built in the mid-4th cent., and then rebuilt during the reign of Justinian the Great was understood and interpreted. The problem has been presented on the basis of the views of Byzantine writers from the 5th to the 14th cent. (Socrates Scholasticus, Procopius of Caesarea, Paul the Silentiary, John Zonaras, George Pachymeres, Patriarch Callistus I). The analysis of the above sources allows an assumption that according to the Byzantines themselves th

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Baeta, Joaquim. "False Hope and Empty Promises from a Priest-King in the East: How Environment and Communication Shape Belief." Proceeding International Conference on Science and Engineering 2 (March 1, 2019): xvi. http://dx.doi.org/10.14421/icse.v2.119.

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As the 12th century entered its midpoint, unease permeated through Christendom. In 1144, the County of Edessa had fallen to Zengi, the atabeg of Mosul and Aleppo, signalling that all was not well in the Holy Land. News of the fall of Edessa quickly travelled westward, with the Catholic Pope, Eugenius III, issuing a papal bull calling for a Second Crusade in December of the next yea r. Nevertheless, for the Edessa’s fellow Crusader states, the restlessness of being surrounded by the Islamic had turned to alarm. Help was gravely needed. Then came word of aid from an unlikely place: the East itse

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Yu.Yu., Shevchenko. "Первый пещерный христианский храм Восточной Европы эпохи первых готских походов III в. н.э. (по материалам пещерного монастыря Челтер-коба в Крыму) / First cave Christian temple of Eastern Europe of the first gothic campaigns eras of the III century AD. (on materials of the cave monastery Chilter-koba in the Crimea)". Materialy po Arheologii i Istorii Antičnogo i Srednevekovogo Kryma (Materials in Archaeology and History of Ancient and Medieval Crimea) 6 (31 грудня 2014): 390–416. https://doi.org/10.5281/zenodo.165621.

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В Ай-Тодорском подземном храме пещерного монастыря Чилтер-Коба в Крыму расположен престол древнего типа (до 692 г.), примыкающий к внутренней стене апсиды, который состоит из проточных систем: чашеобразного углубления и проливного желоба. Возле расположенного рядом с пещерном комплексом Чилтер-Кобы священного источника Хор-Хор, обнаружен камень с близкой проточной системой углублений, связанных проливными желобами, как видно, также являвшийся выносным престолом. В этих престолах отсутствует сквозное отверстие в мензе (в плите-поверхности престола), как в трех древнейших ранневизантийских прест

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Fernando, Leonard. "The Eucharist in the Writings of the Fathers of the Church." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2005, Vol 8/2 (2005): 22–33. https://doi.org/10.5281/zenodo.4290763.

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Christianity, a religious minority group in the Roman Empire, had to often bear the brunt of false accusations and harsh persecutions. Rumours were spread that when Christians came together for worship they practised cannibalism and were involved in immoral activities. This is the context of the apologetic writings of the patristic fathers in defence of the Eucharist. The patristic writings, in general, tended to be more pastoral than dogmatic. And in the writings on the Eucharist, the Fathers gave more importance to what happened and should happen to a Christian who received Jesus Christ in t

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Nasoraia, Brikha H. S. "Probing the Relationships Between Mandaeans (the Followers of John the Baptist), Early Christians, and Manichaeans." Religions 16, no. 1 (2024): 14. https://doi.org/10.3390/rel16010014.

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Mandaeism is the only ancient Gnostic religion surviving to the present day from antiquity. ‘Gnosticism’ was a block of creative religious activity mostly responding to the early Christian teachings in unusual ways of cosmicizing Jesus, and presenting a challenge to the ancient church fathers in the first-to-third centuries CE. Mandaeism, by comparison, has roots from John the Baptist rather than Jesus, although it is also important to recognize that this baptizing movement emerged in part as a survival of a very old indigenous ethno-religious grouping from Mesopotamia, its followers eventuall

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Binski, Paul. "III. Abbot Berkyng's Tapestries and Matthew Paris's Life of St Edward the Confessor." Archaeologia 109 (1991): 85–100. http://dx.doi.org/10.1017/s026134090001403x.

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According to John Flete, the fifteenth-century historian of Westminster Abbey, Abbot Richard de Berkyng (d. 1246) bequeathed to the Abbey two curtains or dorsalia which he had procured for the choir, depicting the story of the Saviour and St Edward. Nothing is known about the appearance of these textiles; but they were presumably of fine quality, befitting the patronage of a Treasurer of England, and were evidently intended to hang in the choir stalls. There they remained until after the Dissolution. According to a sixteenth-century commentary with transcriptions of the original texts in the h

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Ozola, Silvija. "The Evolution of Cathedral Planning on the Baltic Sea Southern Cast during the 13th – 14th Centuries in Context of European Building Traditions." Landscape architecture and art 14 (July 16, 2019): 45–58. http://dx.doi.org/10.22616/j.landarchart.2019.14.04.

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In Rome, Emperor Constantin I started to build the most ancient cathedral – the five-nave Archbasilica of St. John in Lateran, but the Lateran Palace was given as a present to Bishop of Rome for his residence. Perimeter building blocks set up the building complex. In Europe, during the 6th–9th centuries numerous rulers proclaimed Christianity as the only religion in the country. The Church strengthened its impact on the society and governmental administration. In Rome, like in Jerusalem, a religious centre was created, but in the middle of the 8th century, a city-state Vatican was founded, and

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Гончарова, Н. Н. "ST. JOHN DAMASCENE’S CANON OF PASCHA AS A SOURCE OF THE COMPOSITION OF ANTON CHEKHOV’S “THE STEPPE”." Актуальные вопросы современной филологии и журналистики, no. 1(44) (March 25, 2022): 66–73. http://dx.doi.org/10.36622/aqmpj.2022.44.65.010.

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В статье рассматриваются аллюзии к пасхальному канону прп. Иоанна Дамаскина в «Степи» А.П. Чехова. Показано, что пасхальный канон служит одним из источников деления повести на главки. Выявлены сходства на уровне образности и композиции с библейскими песнями. Обнаруженные параллели, в основном, сводятся к следующим. Вишневый сад N-ского кладбища и степь, переход через которую рассматривается как таинство Крещения, сопоставимы с Красным морем из песни Моисея; вспомогательными образами крещения и воскресения служат купание в реке; пожар, в котором погибла семья Пантелея; гроза. Эпизоды купания и

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Savić, Viktor. "The Serbian Redaction of the Church Slavonic Language: From St. Clement, the Bishop of the Slavs, to St. Sava, the Serbian Archbishop." Slovene 5, no. 2 (2016): 231–339. http://dx.doi.org/10.31168/2305-6754.2016.5.2.7.

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The paper seeks to outline the overall framework for the reception of St. Clement’s tradition in Slavic literacy in northern, Serb-populated areas; the paper also analyzes major Serbian literary monuments, both Glagolitic and Cyrillic, which may be brought into a close relationship with the literacy tradition of St. Clement. They are presented individually, also taking into account an earlier linguistic background from which they stemmed. These older linguistic traits which are Old Slavonic as well as some later characteristics are generally possible to arrange in an ideal chronological sequen

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Pavlovic, Jovana. "John Damascene or Jerusalem monk John." Zbornik radova Vizantoloskog instituta, no. 51 (2014): 7–15. http://dx.doi.org/10.2298/zrvi1451007p.

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Most of original manuscripts wrongly claim authority of the treatise Adversus Constantinum Caballinum to John of Damascus. We applied the method of detailed linguistic analysis in order to check the hypothesis that Jerusalem monk John, the representative of three eastern patriarchs on the Second Council of Nicaea, wrote this iconophile work. Stylistic resemblance between the speech that John of Jerusalem held on the Second Council of Nicaea and sermon Adversus Constantinum Caballinum could indicate the same person as author.

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