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Angleterre --- Saints --- Christian saints --- Christian saints --- Christian saints in art --- Christian shrines --- England
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Sociology of the family. Sociology of sexuality --- Christian spirituality --- anno 500-1499 --- Christian pilgrims and pilgrimages --- Contemplation --- 248-055.2 --- 248-055.2 Vrouwen en spiritualiteit --- Vrouwen en spiritualiteit --- Mental prayer --- Prayer, Mental --- Pilgrims and pilgrimages, Christian --- Contemplative orders --- Meditation --- Mysticism --- Prayer --- Christian shrines --- Pilgrims and pilgrimages
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Since its rediscovery in 1934, the fifteenth-century Book of Margery Kempe has become a canonical text for students of medieval Christian mysticism and spirituality. Its author was a fifteenth-century English laywoman who, after the birth of her first child, experienced vivid religious visions and vowed to lead a deeply religious life while remaining part of the secular world. After twenty years, Kempe began to compose with the help of scribes a book of consolation, a type of devotional writing found in late medieval religious culture that taught readers how to find spiritual comfort and how to feel about one's spiritual life. In Margery Kempe and the Lonely Reader, Rebecca Krug shows how and why Kempe wrote her Book, arguing that in her engagement with written culture she discovered a desire to experience spiritual comfort and to interact with fellow believers who also sought to live lives of intense emotional engagement.An unlikely candidate for authorship in the late medieval period given her gender and lack of formal education, Kempe wrote her Book as a revisionary act. Krug shows how the Book reinterprets concepts from late medieval devotional writing (comfort, despair, shame, fear, and loneliness) in its search to create a spiritual community that reaches out to and includes Kempe, her friends, family, advisers, and potential readers. Krug offers a fresh analysis of the Book as a written work and draws attention to the importance of reading, revision, and collaboration for understanding both Kempe's particular decision to write and the social conditions of late medieval women's authorship.
Christian women --- Christian pilgrims and pilgrimages --- Women authors, English --- English women authors --- Pilgrims and pilgrimages, Christian --- Christian shrines --- Pilgrims and pilgrimages --- Women, Christian --- Women --- Religious life --- Early works to 1800. --- Biography. --- Kempe, Margery, --- Burnham, Margery, --- Kempe, Margerie, --- Kempe, Margery Burnham, --- Kempe, Marjorie, --- Kempe, Margery --- Christian special devotions --- Christian church history --- Great Britain
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235.3*15 --- 235.3 "16" --- 235.3 "17" --- 235.3 "17" Hagiografie--18e eeuw. Periode 1700-1799 --- 235.3 "17" Hagiographie--18e eeuw. Periode 1700-1799 --- Hagiografie--18e eeuw. Periode 1700-1799 --- Hagiographie--18e eeuw. Periode 1700-1799 --- 235.3 "16" Hagiografie--17e eeuw. Periode 1600-1699 --- 235.3 "16" Hagiographie--17e eeuw. Periode 1600-1699 --- Hagiografie--17e eeuw. Periode 1600-1699 --- Hagiographie--17e eeuw. Periode 1600-1699 --- 235.3*15 Hagiografie: vereringsgeschiedenis --- Hagiografie: vereringsgeschiedenis --- Christian shrines --- Christian pilgrims and pilgrimages --- Switzerland --- Church history.
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La commémoration d’un événement, qui a pour but d’en perpétuer, parfois d’en raviver la mémoire, peut être l’occasion d’une relecture critique et d’une compréhension plus complète de celui-ci. Les apparitions mariales de 1917 à Fátima ont fait très tôt l’objet de ce type de démarche ; la mariophanie portugaise, qui a retenu l’attention de presque tous les papes depuis Pie XI, appartient à l’histoire contemporaine de l’Église et a été en quelque sorte canonisée par Jean Paul II, avec la béatification le 13 mai 2000 des deux plus jeunes voyants, morts prématurément, et la publication du troisième secret assortie d’un commentaire théologique officiel. Est-ce à dire que le dossier Fátima est clos ? Le phénomène est une « révélation progressive » qui se développe jusqu’à la mort de la dernière voyante, en 2005, et sa signification historico-mondiale dépasse de loin les seules formes dévotionnelles et cultuelles auxquelles il a donné lieu : Fátima se présente comme une révélation non close dans l’histoire de l’Église au xxe siècle et pour le xxie siècle, dont la dimension prophético-eschatologique – qui ne se limite pas au seul fameux troisième secret – est susceptible de nouveaux approfondissements.
Fatima, Our Lady of --- Fátima, Nossa Senhora da --- Nossa Senhora da Fátima --- Our Lady of Fatima --- Christian shrines --- Mary, --- ʻAdhrāʼ --- Arogyamata --- Ārōkkiyamāta --- Birhen ng mga Dukha --- Blessed Lady --- Blessed Mother --- Blessed Virgin Mary, --- Hagnē Theotokos --- Madonna, The --- Mama Mary --- Mare de Déu --- Maria, --- Mariam Astuatsatsin --- Marie, --- Marie Théotokos --- Marii︠a︡, --- Maryam, --- Maryja, --- Meryem Ana --- Miryam, --- Mother of God --- Muíre, --- Nossa Senhora --- Our Lady --- Our Lady of Good Health --- Our Lady of Sorrows --- Our Lady of the Blessed Sacrament --- Qiddīsah Maryam --- Theotokos --- Vierge Marie, --- Virgen María --- Virgin Mary, --- Virgin of the Poor --- Ynang Maria --- مريم --- مريم العذراء --- 성모마리아 --- Our Lady of Emmitsburg --- Majka Isusova --- Apparitions and miracles --- Prophecies. --- 232.931.7 <469 FATIMA> --- 232.931.7 <469 FATIMA> Maria: verschijningen en mirakels--Portugal--FATIMA --- Maria: verschijningen en mirakels--Portugal--FATIMA --- Mariam Astuatsatsin, --- Meryem Ana, --- Virgen María, --- Ynang Maria, --- Fatima
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