Saints' Cults

The purpose of the article is to find out the places of religious disputes in the context of the described epoch with reference to the personality of A. I. Vvedensky (1889-1946). The research involved the materials of the debates contained in a number of issues of the journal «Church Renewal», as well as in the works of A. E. Krasnov-Levitin. Chronological, retrospective and ideographic methods of historical science were used. This historical period represents a unique phenomenon — a transitional stage in the history of Russia and the Russian Orthodox Church. The old state structure and social foundations were already a thing of the past, opening up certain freedoms: and in this context, the phenomenon of disputes on religious and ideological topics between believers and atheists arose. At the same time, a Renovationist schism occurred in the Russian Orthodox Church, supported by the Bolsheviks. Consideration of Alexander Vvedensky’s participation in the debates reveals many nuances of his activity as a renovationist ideologue, speaker, disputant, employee of the Soviet government, politician and schismatic.

The town of Durham in northern England owes its existence to the River Wear. Thirty kilometres south of Newcastle, it meanders around a peninsula that forms a natural fortress, enclosed on three sides by water. Monks begin in the eleventh century with the construction of the cathedral that towers high above the surrounding landscape. William the Conqueror turns this place into a citadel that for centuries forms a stronghold against imposing Scots. The small settlement becomes a city where powerful bishops hold sway. In the Middle Ages Durham expands beyond the peninsula and creates the infrastructure still present today. The concern for education is growing, culminating in the foundation of the University of Durham.

In the 1930s folklore was collected on a regular basis both in Soviet Karelia and Eastern Karelia in Finland. The results of Marta Pelkonen's collecting work in villages of Salmi community were published by the Finnish Literature Society in the volume 'Folktales and Legends. Marta Pelkonen's Records from Salmi' in 1976. Folktales based on the legends of the Orthodox Church make the most part of this volume. The texts have plot schemes recorded by folklorists in other regions as well as independent local plots. The folktales were recorded by the collector in the Livvic dialect of the Karelian language, translated into Finnish and published in this volume in two languages. The present article contains the rst Russian review of these folktales.

This article discusses one aspect of the depiction of rulers' sainthood in early Serbian and Old Bulgarian literature: the saints' martial feats, which are most often displayed as victories over other religions through the power of Christ's weapon, the Holy Cross. The post mortem miracles attributed to these ruler-saints create the image of the warrior saint descending to Earth to aid in battle. ____________________ В статье рассматриваются топосы изображения канонизированного правителя как воина с точки зрения двух основных средневековых жанров (жития и службы) и с точки зрения поэтики. Особое внимание уделено образу св. Георгия Победоносца, являющегося в болгарской и сербской литературах XIII в. моделью для изображения святого воина и защитника в битве. Статья состоит из трех частей: это анализ символики креста, топоса "победоносная битва" (осуществляется при помощи крестного оружия — щита и копья) и топоса "явление свыше" (когда в качестве помощник...

On the vast Gargano promontory (Apulia), only three natural cavities dedicated to the cult of Saint Michael are documented: the Cave of the Angel, near San Nicandro Garganico (abbreviated in this study as SNG), the Cave of Saint Michael, near Cagnano Varano (abbreviated as CV), and the Sanctuary Cave of Saint Michael the Archangel, at Monte Sant’Angelo (abbreviated as MSA). In this work, we test, using geometric, astronomical, and statistical methods, whether the apparent alignment of the three sites along a direction close to 130° (southeast) is consistent with a hypothetical intentional orientation — presumably symbolic — or whether it can be explained as a chance outcome. We adopt three representations of the sites (entrances, geometric centers of the cavities, mountain summits above the caves), compute routes and cross-track deviations on a great-circle basis (WGS 84 model), estimate azimuths of lunar rising during the minor major lunar standstill season including the actual horizon, and assess significance using Monte Carlo simulations, Bayes factor (intentional vs. random), and a local look-elsewhere effect test anchored at MSA. The results show stable routes of about 130°, observable azimuths consistent with lunar rising (accounting for the horizon), low p values under simple randomness, Bayes factors ranging from “strong” to “very strong” in favor of the intentional hypothesis, and no alternative local triplets matching both collinearity and dual direction. We discuss limitations and perspectives.

This article aims to analyze the content of the historiosophical concept of «Russian world», establishing the origins of the religious meanings assimilated to it and its key components such as «Russian idea» and «Holy Rus'». The study primarily focuses on the assessment given to the concept by His Holiness Kirill Patriarch of Moscow and All Rus' in his public speeches, for whom the «Russian world» is not that other, as a unity of sacred things of peoples of historical Rus', a single space of common spiritual and cultural values shaped by the influence of Christian faith and Orthodox tradition. The author seeks to show that main semantic pivot of the «Russian world» cultural narrative undoubtedly has a religious content which, at the same time, stems from the archaic features of the Russian idea of sanctity as a spiritual force that strives to expand. The concept of the «Russian world» is directly linked to the idea of Holy Rus', which is its spiritual ideal, its main sacred object. That is why the idea of Holy Rus', not being a socio-political phenomenon, prototypes a different reality, the reality of a holy kingdom, expected and approximated kingdom, the reality of the Church seen as the Kingdom of God, which came in power (Mk. 9, 1). In this sense, the historiosophical dimension of the «Russian world» idea stems from the sense of Christian responsibility which the Russian people is aware of in one way or another: understands this responsibility before God, history and other peoples, in the face of which the Russian people testify their allegiance to the Savior and His Church.

The theme of this study is under-researched and is partly reflected in some works devoted to the pre-revolutionary anti-schismatic mission of the Russian Church. To identify the importance of the reverent and most complete execution of the orders of the Church Charter with regard to engage the Old Believers from the schism to Orthodoxy, the author refers to the missionary experience of Orthodox monasteries of the common rite, which, along with Orthodox Old Believer (edinoverie) monasteries, tried to overcome the church schism. In particular, the content and practical implementation of the charter-norms of the Belogorsky St. Nicholas Orthodox Missionary Monastery in the Perm diocese, which successfully converted Old Believers to Orthodoxy at the turn of the 19th and 20th centuries, is considered. The research uses methods of comparative analysis, inductive generalization and establishing cause and effect link. The author notes, that the charter prescriptions of the Belogorsky monastery were drawn up on the basis of patristic precepts and on the charters of exemplary monasteries. Their execution in practice was carried out with strict accuracy and with reverence. In this connection, the attention is paid on the central role of the abbot of the monastery — the Monk Martyr Archimandrite Varlaam (Konoplev). Relying on the extant numerous evidences about the goodness of the Belogorsky charter services, which contributed to the restoration of church unity, the author of the article concludes about the high missionary significance of reverent and complete fulfilment of the prescriptions of the Church Charter and the secondary importance of ritual forms.

Среди сонма исповедников ХХ в. есть один, многогранность дарований которого поражает. Его имя и труды всё больше и больше привлекают внимание исследователей, которые продолжают открывать миру новые грани наследия этого богослова, философа, математика, искусствоведа, поэта и литератора. Речь идёт о великом учёном и мыслителе ХХ в. — отце Павле Флоренском. Но сегодня хотелось бы вспомнить того, кто раскрыл в полной мере эту бесценную сокровищницу русской богословской и религиозно-философской мысли — внука отца Павла, игумена Андроника (Трубачёва). Тоже учёный-богослов, доцент и преподаватель Московских духовных школ, секретарь Синодальной богослужебной комиссии, он явился достойным потомком своего великого деда. Отец Андроник — авторитетный исследователь биографии и трудов отца Павла, издатель шеститомника «Путь к Богу. Личность, жизнь и творчество священника Павла Флоренского», посвящённого описанию его духовного пути и наследия, директор трёх музеев священника Павла Флоренского: в Москве, в Сергиевом Посаде и Костромской области. Игумен Андроник также является автором статей и книг о многих новомучениках Церкви Русской. Можно сказать, что отец Андроник отдал все свои силы и таланты на раскрытие личности отца Павла, и его труд до сих пор продолжает приносить плоды.

This paper examines in detail the reception history of Tertullian’s treatise De anima in the later literature and thought of the early church, the two key theological concepts, introduced in De anima and which subsequently found wider resonance, being the corporeality of the human soul and its transmission ex traduce. Since Augustine included Tertullian in De haeresibus, Tertullian was considered, strictly speaking, a heretic (the first signs of the reserve towards the Carthaginian being detectable since the mid-fourth century), and his name was only seldom mentioned by later authors. However, both of his aforementioned concepts, elaborated in De anima as adaptations of originally Stoic heritage, found a wider, albeit not very sympathetic response, especially in Jerome, one of the few known admirers of Tertullian in late antiquity, and in Augustine himself. Although Jerome’s predilection for Tertullian only seldom implied a deeper interest in the content of his writings in general, he must have been familiar with De anima: from it he borrowed some isolated, pointed statements, plus the notion of the traducianist transmission of the human soul, which he touches upon several times in his own writings. One cannot ignore their Tertullian heritage. Augustine, on the other hand, had studied Tertullian’s treatise thoroughly, and while he was critical towards Tertullian in general and especially towards his corporealism, De anima served not only as a catalyst for his own reflections on the origin of the soul (with his perpetual hesitation between creationism and traducianism) but probably also as a loose inspiration for his own explanations regarding the soul in De Genesi ad litteram.

Sul vasto promontorio del Gargano (Puglia) sono documentate tre sole cavità naturali dedicate al culto micaelico: la Grotta dell’Angelo, presso San Nicandro Garganico (nello presente studio abbreviata SNG), la Grotta di San Michele, presso Cagnano Varano (nello presente studio abbreviata CV) e la Grotta-Santuario di San Michele Arcangelo, a Monte Sant’Angelo (nello presente studio abbreviata MSA). In questo lavoro testiamo, con metodi geometrici, astronomici e statistici, se l’apparente allineamento fra i tre siti lungo una direzione prossima a 130° (Sud-Est) sia compatibile con un ipotetico orientamento intenzionale, verosimilmente simbolico, oppure spiegabile come esito casuale. Usiamo tre rappresentazioni dei siti (ingressi, centri geometrici delle cavità, sommità dei monti sovrastanti le grotte), calcoliamo rotte e scarti trasversali su grande cerchio (modello WGS-84), stimiamo gli azimut di
levata lunare in stagione di lunistizio maggiore inferiore includendo l’orizzonte reale, e quantifichiamo la significatività con simulazioni Monte Carlo, Bayes factor (intenzionale vs casuale) e un test locale di look-elsewhere effect ancorato a MSA. I risultati mostrano rotte stabili di circa 130°, azimut osservabili coerenti con la levata lunare (tenuto conto dell’orizzonte), p-value bassi sotto casualità semplice, Bayes factor da “forte” a “molto forte” per l’ipotesi intenzionale e assenza di terzine locali alternative che eguaglino congiuntamente collinearità e doppia direzione. Discutiamo limiti e prospettive.

“Descrição bibliográfica de alguns livros do arquivo parroquial de Cerdido”: apresenta-se uma descrição bibliográfica de seis livros do arquivo parroquial da freguesia de Cerdido (no norte da província galega da Corunha), datados entre 1650 e 1851.

In 1926, the parish of the Immaculate Conception of the Blessed Virgin Mary, encompassing the city centre of Katowice, was under the administration of Fr Emil Szramek, a prominent figure in the intellectual milieu of the capital of the autonomous province of Silesia. The parish priest, who presented his vision of the Upper Silesian community, its place in Poland and Europe, in his essay "Silesia as a sociological problem", was also the initiator of the new painting decoration of the Katowice church. The Marian cycle of canvases, commissioned from Józef Unierzyski, in conjunction with the polychromies and stained-glass window designs crafted by Adam Bunsch, serve to convey the concepts articulated within the text by Father Szramek. The medium of painting was utilised by the parish priest to address a community that was both nationally diverse and, to a significant extent, distanced from being defined in national categories. The painting was employed to legitimise the region's association with Poland and the emergent hierarchies, particularly the standing of the group of Pro-Polish priests to which the commissioner himself belonged. The subjects were depicted as the successors of the patron saint Jack, the patron saint of the Katowice Diocese, and as being close to the people, thus authentic and faithful to the "true self" of the nation. A significant place in the painted vision of the community was also given to the young Polish-Upper Silesian intelligentsia, symbolically reconciled with the intelligentsia of Małopolska. The painted decor of the Katowice church suggests that the Upper Silesian people were a community that, due to its dynamism and religious fervour, was believed to possess the ability to "sanctify the statehood", thereby becoming the vanguard of the Polish nation, to which providence had assigned the role of a bulwark of Christianity. The Catholic Church evolved into a space for the nationalisation of the faithful in the Polish spirit, a transformation that was facilitated by the artistic initiatives of the priests.

UMI, ProQuest ® Dissertations & Theses. The world's most comprehensive collection of dissertations and theses. Learn more... ProQuest, Christian burial practices at Ostia Antica: Backgrounds and contexts with a case study of the Pianabella Basilica. ...

Vituperationis suae dente... adrodet': four 'critical nibblings' at the Bede miracle stories. Chronologically, the third approach deserves the first treatment. It might be termed the PIummer-Colgrave hypothesis. The attitude of Charles Plummer, the great nineteenth-century editor of the Historia Ecclesiastics, was one of mystification that Bede not only recorded miracles, but delighted in them to the point of enlarging the number that appeared in one of his sources. Plummer revealed himself to be rationalist sceptic, though he would concede that a small number of mediaeval miracles could not be dismissed as silly, unspiritual, immoral, re-cycled classical myths or coincidences. Bede, he accepted, was a man of a very different temper, and therefore, in accordance with his orthodoxy and piety, infused his work with a belief in the supernatural. Bertram Colgrave, who in many respects followed Plummer, thought the stories the conversion and its relationship to the miraculous from that enunciated by Rosenthal, arguing that for Bede miracles were 'an integral part of the conversion process'. Just as the miracles of Jesus and the apostles had demonstrated the truth of their message, so the miracles of latter day saints did the same. 41 However, the continuity was not as straightforward as 'Eisque scriptis memorialibus promulget' -the works under consi derati on. In the main, this thesis concentrates on stories about miraculous events contained in seven works, all of which were composed in England in the first half of the eighth century. 87 The first of these works, as has already been discussed, is Bede's Historia Ecclesiastica Gent is Anglorum. Also by Bede are two versions of the Vita Cuthberti, the earlier in verse form, 88 and the other in prose. 89 There is third Vita Cuthberti, written by an writers to their own past. 104 This does not pretend, however, to be an exhaustive list of the miracle stories recorded in late seventh-or early eighth-century England. Aldhelm related a number of miracle stories in the prose and verse De Virginitate, and in the fourth Carmen Ecclesiastica, and no attempt to understand the thought of the Anglo-Saxon church of this date on any issue would be 'timeless, placeless framework', 122 removes most of the clues that would enable us confidently to place the Vita in relation to Bede's other works. It is, like much of Bede's poetry, a difficult work to read, full of Biblical and classical resonances, and with an economy of style; it is only with the prose life to hand that some of the chapters Like the Metrical Life, Bede's Vita Prosaica Cuthberti includes episodes which are not to be found in the Lindisfarne Life. It lacks some of the detail which the Anonymous author included, although other information, such as an eye-witness account of Cuthbert's last days, is only to be found in the Bede version. To date the Prose Life is again difficult; the dedication to Eadfrith places it between 698 and 721. The only miracle which is recorded An alternative possibility ought to be recognized: far from being the earliest of the lives which we have, the Vita Gregorii might be the latest. The cult of Gregory developed in England earlier than it did on the continent, even in Rome where the pope's memory seems to have suffered until the ninth century. 171 The Council of Clofesho in 747 decreed that Gregory should be honoured as a saint each year on March 12th. 172 It is clear that this early English Life was written to promote the cult. 1 7 3 Time and again the author suggests that he has hastily gathered what few miracle stories he can find in order that Gregory might be venerated, and claims that his subject was already invoked in the litany of the church and universally acclaimed as a saint. 1 7 4 This all smacks of propaganda; is it fanciful to suggest that the monastery at Streoneshalh was the focus of devotion to Gregory, and was instrumental in its promotion either shortly before or shortly after Clofesho? 175 Another hypothesis might lead to a similar dating. Alan Thacker has shown that it is not only the cult of Gregory that this life propagates, but also that of Edwin, which he maintains was established to rival that of Oswald. 176 The Vita Gregorii makes no mention of Oswald; Edwin is the writer's Christianissimus Rex.' 177 Neither is there any word of the relapse of Northumbria into paganism after Edwin's death or the strategic retreat from the north by Paulinus. 178 If we contrast that with the collective impression given by the Historia Ecclesiastica, Vita i t after the mid-720s. 190 Thacker has argued that the purpose of the vita was to promote the cult of Guthlac, possibly under Mercian control in opposition to the popularity of Fursey in East Anglia. 191 Certainly, there is ample evidence that during the later middle ages Crowland, the site of the hermit's miraculous career, became a major abbey and pilgrimage centre, and the popularity of the Vita went hand-in-hand with the growth of the centre. 192 Thirteen copies of the life survive from before the year 1300, and in the ninth century it was translated into Old English. That Guthlac is not mentioned in the Historia Ecclesiastica may not be of great significance. Neither Mercia nor East Anglia is well represented in the later part of the history, and it may not have been until the ascendancy of Aethelbald was established that the cult was seriously promoted. Of the author of this work, l i t t l e is known. He gives his name as Felix; it is not unreasonable, given the general state of literacy at the time, to assume that he was a monk, 194 possibly of Repton (where Guthlac had received the tonsure). 195 Felix's writing displays a familiarity with a number of writers; he quotes Aldhelm, the Bede prose life of Cuthbert, and Virgil as well as the popular works of European hagiography, the Vita Pauli, the Vita Martini, the Vita Antonii, and the Dialogi of Gregory 1.196 Col grave believed that he was an East Anglian, but his arguments only demonstrate an expectation by Felix that Aelfwald, the dedicatee, would be familiar with his own 108. Augustine, Confessiones IX, 7. 1 09. Ambrose, Ep. 61. i 1 0 -De Civitate Dei, XXII, 8. m-Ibid. .

El estudio del culto a Benedetto il Moro ha revelado la amplia penetración y difusión de la devoción en las Redes Sociales, donde la heterogeneidad de las fuentes visuales y audiovisuales indica la existencia de un modelo polisémico y multifuncional de santidad y devoción. Sin embargo, ¿Cuál es la relación entre la expresión devocional captada en la Red y la observada en una iglesia, plaza o casa particular?

Ciertamente, para los estudiosos del culto en las fuentes primarias de los siglos XVII y XVIII o para los que buscan las interpretaciones locales más recientes de la devoción en América Latina, Península Ibérica y Sicilia, se plantea la cuestión de cómo abordar la incursión de la devoción en Instagram, Pinterest e YouTube: ¿Se trata de una continuidad devocional o de la aparición de una nueva práctica de culto? Además, nos cuestionamos el contenido de las representaciones en cuanto a su relación activa o pasiva con los datos historiográficos: ¿Convergencia o discrepancia?

Al mismo tiempo, surgió el problema del método y se evaluaron las implicaciones de la codificación de la Red como plataforma de producción de historia y, en consecuencia, como archivo para la investigación histórica. Por ello, el artículo investiga la relación entre los datos visuales y audiovisuales recogidos en la Red y las hagiografías de los siglos XVII y XVIII, y se centra tanto en el impacto de la devoción virtual en la historia del culto como en las implicaciones de hacer investigación histórica en un archivo interactivo.

In het archief van de Zusters Arme Klaren Coletienen bevindt zich het boek waarin de belangrijkste zaken met betrekking tot het klooster en zijn bewoonsters werden opgetekend. Of althans de zaken die op een bepaald ogenblik door de samenstelsters ervan als de belangrijkste werden beschouwd. We geven er hierna een beknopte beschrijving of inventaris van. Daarop volgen een aantal teksten die voorkomen in dit Memoriaalboek.

This paper critically examines how the term placemaking is defined and deployed by organisations active in civic, cultural, spatial, and policy contexts across the Anglophone Global North. Drawing on empirical desk research and thematic coding, it identifies patterns and tensions in how placemaking is framed, highlighting its conceptual elasticity, political variability, and institutional entanglements. Through a typology of five placemaking orientations - creative, institutional, tactical, justice-oriented, and developmental - the paper surfaces divergent approaches to community engagement, power-sharing, and spatial intervention. It argues that placemaking’s proliferation across sectors has led to strategic ambiguity: a discursive openness that can support pluralism, but also risks co-option and depoliticisation. Rather than resolve this ambiguity, the paper proposes embracing it critically—as a site of ongoing negotiation—and calls for greater accountability in how placemaking is defined and enacted. This is the first in a series of field scans that interrogate placemaking’s evolving meanings across geographies, sectors, and institutional logics.

(con C. Arrighi, S. Recchi, M. Sabatini), in La gloria degli angeli. I restauri delle pitture medievali rupestri della provincia di Frosinone con un’appendice sulla cattedrale di Anagni, a cura di L. Riccardi, Roma, Campisano Editore 2023 (ISBN 9788885795952), pp. 133-160

(con C. Arrighi, E. Antonelli, C. Mengarelli), in La gloria degli angeli. I restauri delle pitture medievali rupestri della provincia di Frosinone con un’appendice sulla cattedrale di Anagni, a cura di L. Riccardi, Roma, Campisano Editore 2023 (ISBN 9788885795952), pp. 97-132

(con C. Arrighi, C. Caldi, M. Sabatini), La gloria degli angeli. I restauri delle pitture medievali rupestri della provincia di Frosinone con un’appendice sulla cattedrale di Anagni, a cura di L. Riccardi, Roma, Campisano Editore 2023 (ISBN 9788885795952), pp. 53-95

(con W. Angelelli, E. Antonelli, Ch. Arrighi, C. Mengarelli, A. Ribustini, M. Sabatini), in La gloria degli angeli. I restauri delle pitture medievali rupestri della provincia di Frosinone con un’appendice sulla cattedrale di Anagni, Roma, Campisano Editore 2023 (ISBN 9788885795952), pp. 23-51

This paper analyzes selected Passion Sunday sermons on the Biblical verses Quis ex vobis arguet me de peccato? and Tulerunt lapides Iudaei. The article's goal is to trace preaching modalities known in Bohemia in the 1360s-70s, focusing on their didactic messages and tools of rhetorical reinforcement. While some popular non-Bohemian sermons mainly inspired by Jacobus de Voragine replicate the liturgical shift on Passion Sunday and urge the audience to do penance and commemorate Christ's Passion, Bohemian materials present two distinctive preaching modalities formed either as a scholastic sermon or as a patristic homily. Shaped by the same liturgical context the texts diverge from Jacobus de Voragine's model as they aim to fit different needs and address various audiences. Thus, Konrad Waldhauser's and Milíč of Kroměříž's university sermons construct the preachers' authority and promote the spiritual metamorphosis of the clergy by exploiting the image of the false teachers opposing Christ. Instead, the mental imagery of Milíč's later homily, a text intended for a mixed audience, focuses on the figure of militant Christ as a symbolic union of spiritual and political powers. The analysis demonstrates that the content of the Bohemian sermons, traditionally associated with the Czech Reform movement, is rather standard for the liturgical occasion. Yet, given the specific cultural and political context in Bohemia in the late 1360s-70s, Milíč's and Waldhauser's 'neutral' texts might also have a deeper level, which needs to be considered in connection to the development of the Passion cult in the region.

ГЛИНСКАЯ ПУСТЫНЬ. РЕЛИГИОВЕДЧЕСКИЙ АРХИВ Гаевская Н. З.,  г. Санкт-Петербург Аннотация: Статья посвящена истории Глинской пустыни, мужского ставропигиального монастыря УПЦ МП и ее высоким духовным традициям старчества. В исследовании предлагается обратиться к одной из современных методик религиоведческих исследований-методике религиоведческого архива. Методика позволяет включать вопросы частной истории в общую историю через документальный материал и подразумевает изучение процесса архивирования-осмысления и обработки в культурной памяти сведений, позволяющих определить место Глинского монастыря в религиозном процессе XIX-XX веков и истории православия.

This paper deals with the ideas of queer experiences in the Early Christian movement, seen through early Christian epistemologies of gender and patristic thought focused on sex differences. The lives and passions of transgender nuns are used in discussing various aspects of gender fluidity in early Christianity. Theoretically, the paper rests on the idea of the performativity of gender, that is, on the ways gender was constructed and how body modifications enabled renegotiation of gender categories. It also focuses on the social context of queer experiences in the late antique period with regard to Roman social norms.

the iconographic study of blessed Helen of veszprém or Hungary presented here highlights the difficulties of the historical-artistic approach of the supposed magistra of saint Margaret of Hungary. the present work examines the visual construction of the Hungarian blessed and her earliest literary sources, the iconographic contamination caused by her disciple' s adoption of Christ' s wounds and the lilies growing from them, as well as the analysis of what is believed to be the oldest surviving image of Helena of veszprém, contained in a reliquary now exhibited in the Cistercian convent of Las Huelgas in burgos (spain).

L'existence d'un martyrion de sainte Thècle non loin du sanctuaire d' Abu Mina est attestée par le récit d'un miracle faisant partie du dossier hagiographique d' Apa Mènas.1 Il y est question d'une femme riche, habitante de Philoxenité. Je cite d'après la traduction de S. Bacot: Elle dit: 'Je vais me disposer à aller faire mes dévotions au sanctuaire d' Apa Mèna, pour qu'il se souvienne de moi en présence de Dieu' . Elle entreprit donc d'aller faire ses dévotions au sanctuaire, disant: 'Je n'ai pas d'enfants pour hériter de moi. Or il est écrit: "Le monde passera, lui et sa convoitise". À quoi bon vivre en effet, moi qui suis une misérable, une malheureuse, même si je porte de l'or, de l'argent et des vêtements! … Je vais aller porter toutes mes parures et mes richesses, tant en or qu'en argent; j'en prendrai un peu à la fois et je les remettrai au sanctuaire du saint Apa Mèna pour le pardon de mes péchés. Peut-être trouverai-je miséricorde en présence de Dieu dans l'au-delà' . La femme entreprit donc d'emporter tous ses objets précieux, et c'est seule qu'elle se mit en route, pour que personne ne soit au courant de l'affaire. Ainsi donc, elle voyagea seule, jusqu'à ce qu'elle arrive à un mille du martyrion de sainte Thècle. Tandis qu'elle voyageait seule dans le désert, voici qu'un soldat, de ceux qui veillent à la sécurité des routes, arriva sur elle, monté sur son cheval, seul. Son regard vit la femme qui voyageait seule, Satan entra en lui, prit possession de tous ses membres. Le soldat tente de la violer, elle appelle à son secours 'le Dieu de saint Mènas' , saint Mènas arrive sur un cheval céleste, la libère et punit le soldat qui tentait de la violer. La mention du martyrion de sainte Thècle ne fait pas partie de la narration du miracle lui-même: elle ne sert 1 Le récit où est mentionnée l'existence d'un martyrion de sainte Thècle, se trouve dans les collections suivantes: texte grec: И. Помяловский [I. Pomjalovskij], Житіе преподобнаго Паисія Великаго у Тимоѳея патріарха александрійскаго повѣствованіе о чудесах Св. Беликомученика Мины (Saint Pétersbourg, 1900), miracle 3, pp. 68-70; textes coptes: S. Bacot, 'Quatre miracles de saint Ménas dans un manuscrit copte de l'Ifao (Inv. 315-322)' , bifao 111 (2011), miracle 5, pp. 58-65 (texte copte), pp. 70-71 (traduction);

"Da Raffaello a Maratti: Disegnatori delle Marche tra Rinascimento & Barocco" is a study day held at the Accademia di Belle Arti di Roma (2 October 2025). Organized in collaboration with the Edizione Nazionale delle Opere di Federico Zuccari and the digital journal L’IDEA, and with the patronage of the Rete Museale Marche Nord, the event explores the existence of a distinct Marchigian school of drawing. Through contributions on ten leading artists, from Raphael to Carlo Maratti, the program investigates local traditions, techniques, and cultural contexts that shaped drawing practices in the Marche and Urbino between the Renaissance and the Baroque.

This article examines the fear of death in fourteenth-century Italy by analysing miracle testimonies through the methodological frameworks of terror management theory (TMT) and lived religion. It argues that devotion to saints served as a key coping mechanism for existential anxiety. Examples from the canonisation processes of Clare of Montefalco and Nicholas of Tolentino reveal how individuals turned to saints for protection, seeking to prolong life rather than accept death. This study provides both empirical and methodological insights into the medieval fear of death, illustrating its parallels with contemporary experiences of death anxiety.

С середины XVI в. наступает плодотворный период в истории русской богослужебной письменности. По благословению митр. Московского Макария, который много потрудился в деле прославления святых угодников Русской Церкви на Московских Соборах 1547 и 1549 гг., создаются десятки новых агиографических, гимнографических, гомилетических произведений в честь новых святых. Во второй половине XVI в. многие святые, прославленные к общецерковному почитанию на Соборе 1547 г., фактически оставались местночтимыми, тогда как почитание прп. Александра Свирского достаточно быстро утвердилось на широком пространстве Русского государства . Кроме Жития и Службы (середина XVI в.) в конце XVI в. составляется также Похвальное слово прп. Александру Свирскому. В середине XVII в. появляется еще одно гимнографическое произведение — Служба в честь перенесения мощей прп. Александра. Цель исследования — описать развитие богослужебного славления прп. Александра Свирского в последовательном появлении посвященных ему текстов.

1878-1903 chi desidera delucidazioni "Antonio Calabrese SANTA GEMMA GALGANI Libreria Editrice Vaticana 2008 II ed Riv e Agg" un punto di vista particolare il nostro una pars destruens iniziale piu' equilibrata la seconda una decina di altri post e minipost sull'argomento La croce dei Pisani in Conclusione Non per turbare le coscienze Può un culto modificarsi approfondirsi dai 26 ai 53 anni

András Bene, external collaborator of the Nagy Gyula Regional Museum found a special seal in the area of ​​the medieval Pereg (today the area of ​​Végegyháza, Békés County, Hungary) while metal detecting. The seal belonged to a subcollector who may have been active during the 14th century.

The visual and verbal communicated very differently in the medieval East Roman Empire, which we normally now call Byzantium. While most images were based on verbal or written narratives (for example, the Bible), they virtually always changed the textual message and often actively subverted the written story. Both words and images were often sacred, but the audience for verbal and visual sacrality was differently composed. Words were the preserve of the elite who could read and afford books; images, unlike the written word, were usually available to all and valued by elite and non-elite alike. There is considerable tension between the two media: words about images were usually actually about something else entirely, and textual forgery was an acknowledged 'cottage industry' in the Byzantine world while there is very little evidence of art forgery by the Byzantines. 1 In what follows I will contrast the ways the Byzantine saw and the ways they heard and consider what the tensions between the two can reveal. 2

Протойерей Стоян Чиликов е роден през 1972 г. в Асеновград. Завършва Богословския факултет на СУ "Св. Климент Охридски", следва аспирантура в Московската духовна академия, където защитава дисертация на тема "Архиепископ Серафим Соболев и неговите сотириологични възгледи". Специализира в Аристотелевия университет в Солун и Латеранския университет в Рим. В момента е доцент по патрология към Катедрата по теология при Пловдивския университет "Паисий Хилендарски". Автор е на книгите: Учението за Божията майка в богословието на св. Григорий Пала ма (2003); Спасението на човека според св. Йоан Златоуст (2006); Красотата на света (2007); Въведение в богословието на отците (2007); Православната вяра и живот (2012); Празникът Успение Богородично в православната богослужебна традиция. Богословско съдържание на празника на базата на химнографията и словата на отците (2019). Служи като енорийски свещеник в столичния храм "Св. Георги" в кв. "Дървеница" и в параклиса "Св. Йоан Рилски" в "Студентски град". 1

Fiesta religiosa y devoción popular. El valle de Ixtlahuaca-Atlacomulco durante el siglo xix de Reforma el 14 de diciembre de 1874 se despacharía la ley que ya se ha mencionado, que contraria a la de Juárez, prohibiría todo acto de culto externo (artículo 5º), que nulificaría el albedrío de las autoridades políticas para permitir su realización y que terminaría por confinar las manifestaciones religiosas externas, propias de las fiestas, al interior de los templos. Con su puesta en vigor, podemos decir que en términos formales, aunque no reales -nuestro estudio así lo demostrará-, una de las manifestaciones más vistosas del aparato festivo religioso llegaba a su fin, formalmente hablando como se ha dicho, pues habría que preguntarse y dudar sobre la efectividad que pudo haber tenido una legislación que ahora cuestionaba lo que llevaba siglos de haberse venido verificando en un país católico. Asimismo, hay que subrayar la otra novedad de la legislación liberal de 1874: la de haber proscrito a toda festividad religiosa del reconocimiento oficial, estipulando claramente que dejaban de ser "días festivos todos aquellos que no tengan por exclusivo objeto solemnizar acontecimientos puramente civiles" (artículo 3º) (Dublán y Lozano, 1882 [xii]: 683-688, decreto núm. 7329), aspecto jamás visto hasta este momento en la historia mexicana, pues siempre se había procedido a disminuir el número de festejos religiosos, pero nunca -ni siquiera con Juárez-a desaparecerlos del calendario oficial civil. No obstante este quiebre con el lerdismo, hay que señalar que conservó los domingos como días de descanso para las oficinas y establecimientos públicos, sin considerar, al parecer, las implicaciones religiosas-festivas que el séptimo día de la semana tenía para el credo católico. Algo del sustrato religioso anterior a las reformas liberales sobrevivió. Con este marco legislativo constituido en los irreversibles procesos de modernización y secularización, que evidentemente impactan en el orden festivo, tendría que lidiar la fiesta religiosa popular de la segunda mitad del siglo xix y los primeros años del xx. Conviene ver, aunque sea de manera aproximada, cómo responderían los moradores del valle de Ixtlahuaca-Atlacomulco y, en caso de oponerse a seguir los dictados liberales -como en verdad lo hicieron-, cuáles serían sus razones para querer mantener la fiesta como solían verificarla desde tiempo atrás. Mapa 1. El espacio: partido de Ixtlahuaca (ca. 1858). Encerradas aparecen las cabeceras de los municipios que integran este marco político: Ixtlahuaca, Jocotitlán, Atlacomulco, San Felipe del Obraje, Jiquipilco, Temoaya y el mineral de El Oro. Mapa (detalle) tomado de la carta número 16 de Antonio García Cubas (1989), correspondiente al Estado de México. Ixtlahuaca, cabecera de distrito, espacio de fisionomía rural (fotografía resguardada en el ahmi).

Problem Statement: Haidari Vojoudi, a prominent contemporary poet of Persian Dari literature in Afghanistan, has made a significant contribution to literary circles and language enthusiasts through his poetic works, which are rich in educational and moral themes. Among the various subjects that attract attention in his poetry, the concept of human perfection and beauty, as well as the depiction of the ideal human, stands out. To date, Haidari Vojoudi's poetry has not been explored from this perspective. This study aims to investigate the characteristics of the ideal human, as envisioned by the poet, based on his Persian poetry.Objective of the Research: The main objective of the present study is to examine the characteristics and portrayal of the ideal and perfect human in Haidari Vojoudi's poetic works. Research Method: This study is fundamental-theoretical in nature, focusing on uncovering the essence of phenomena. It employs a descriptive-analytical approach in terms of its nature and methodology. Information has been gathered through library-based research. Findings: The study identifies the traits of the perfect and ideal human, and all the noble and outstanding characteristics deserving of such a person have been extracted and analyzed from Haidari Vojoudi's poetry. Conclusion: The findings indicate that, from Haidari Vojoudi's perspective, the characteristics of an exemplary and ideal human in his poetry include: self-awareness, friendship and compassion, humility, peace-seeking, loyalty, perseverance, pursuit of justice, freedom, preference for unity, chivalry, hope, altruism, knowledge-seeking, cultivation of the arts, truthfulness and honesty, adherence to human values, resilience, being a person of action, self-confidence, and high aspirations.

EN/ The study deals with the cult of the Cistercian abbot and Doctor of the Church, St. Bernard of Clairvaux, in medieval Bohemia and Moravia from its beginnings in the third quarter of the 12th century to the end of the Middle Ages. Although the philosophy, political commitment and ecclesiastical writings of this most important saint of the Cistercian Order had an impact on the history of Europe in the High Middle Ages, the question of his posthumous cult in the Czech Middle Ages has so far escaped the attention of historians. This study aims to remedy this shortcoming and represents the first attempt to interpret the development, spread and significance of the cult of St. Bernard in Bohemia and Moravia during the High and Late Middle Ages. The article answers basic questions such as when and how the cult of St. Bernard was introduced, to what extent, where and why it spread, what was its main form and its overall significance in medieval Bohemia and Moravia. It also examines the various symbolic roles in which St Bernard appeared as a saint. The comprehensive study of the cult of St. Bernard is based on a detailed analysis of medieval narrative, administrative and material sources, iconography, legends and church dedications.

ROMA presso la soCietà alla biblioteCa valliCelliana MISCELLANEA DELLA SOCIETÀ ROMANA DI STORIA PATRIA LXXVIII All Rights Reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any other information storage and retrieval system, without the prior permission of the publisher. La traduzione, l'adattamento totale o parziale, la riproduzione con qualsiasi mezzo (compresi microfilm, film e fotocopie), nonché la memorizzazione elettronica sono riservati per tutti i Paesi. La casa editrice resta a disposizione dei detentori di eventuali diritti che non fosse riuscita a raggiungere