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The article aims to focus attention on the study of blessed women and holy women through the documentation found in diocesan archives and belonging to the series of canonization processes. With the regulation of the process, narrative organization gave way to legal defense, confrontation to analysis, and narrative to texts that had evidentiary value, and all this gave rise to a mine of information not only about the lives of the blessed and holy women, but also about the society in which they had lived. [ABSTRACT FROM AUTHOR]

In this essay, the author discusses some of the key aspects of the Eastern Orthodox understanding of holiness and holy persons. He highlights humanity's vocation and destiny in theosis , Orthodox hagiology and the process of canonization, as well as iconography's role in the discernment of holiness and holy persons. [ABSTRACT FROM AUTHOR]

Evidence is sparse for the grounds on which ancient audiences and critics decided that certain poems were Homeric or Hesiodic. As the original Hesiodic canon was large and disparate, thematic preoccupations and narrative arc provide a better basis for canonization than purely "literary" style. Hesiodic poetry portrays a myth-history organized by Zeus' sovereignty and justice in a markedly different way from Homeric poetry. Comparative evidence is adduced from the Catalogue of Women and the Shield of Heracles to explain why ancient readers nearly universally considered Hesiod to be their author. [ABSTRACT FROM AUTHOR]

Ezra-Nehemiah is found in three distinct positions in Old Testament canons. In the Greek canonical tradition, Ezra-Nehemiah comes after Chronicles in the ordering of the Historical Books. The common idea that their duplicate passages (2 Chron 36:22-23 [= Ezra 1:1-3a]) are designed to ease the transition between the books ignores the key role the verses play in each book. Putting Ezra-Nehemiah at the end of the Tanak gives it special prominence. One feature that makes this canonical setting appropriate is the review of Old Testament history provided by the prayer in Nehemiah 9. When Chronicles follows rather than precedes Ezra-Nehemiah (as it does in most Hebrew Bibles, in which Chronicles is in last position) this order makes it less likely that the books will be read simply as stages in the same story. This order helps to protect their individuality, for there are, in fact, several significant theological differences between the books. All three positions occupied by Ezra-Nehemiah make sense, and one location is not better than the others. [ABSTRACT FROM AUTHOR]

Here I defend the idea of a constructive complicit reading as the best way to deal with the problem of the philosophical canon. Facing complacent conservation and paranoid elimination, my position advocates a less reverential reading that interrogates the role of the classics in racist and sexist processes of exclusion. Reading the classics requires making cracks in canonization. As an example of the above, I review the role of Kant and neo-Kantism in the racist and sexist construction of the philosophical canon, as well as Kant's own canonical works. [ABSTRACT FROM AUTHOR]

As a result of a close relationship established between Romanticism and Catholicism in the struggle against modernity in the early 19th century, a significant number of mystical phenomena, especially involving visionary women, spread throughout Europe during the 19th century. The works of Anna Katharina Emmerick stand as one of the earliest and primary influencers in this regard. Her mystical visions were transcribed and published by a romantic intellectual who had converted to Catholicism in that same context: Clemens Brentano. However, despite inspiring various mystical phenomena in the Catholic milieu, Emmerich's visions raised suspicion within the Catholic Church due to the presence of supposed pagan and superstitious elements from Brentano's Romanticism in her descriptions. This suspicion has resulted in ongoing difficulty in advancing her canonization process. In light of this debate, this article discusses the impacts of the union between Romanticism and Catholicism in early 19th-century Germany. It focuses on the case of Anna Katharina Emmerich and Clemens Brentano. [ABSTRACT FROM AUTHOR]

Although the portrayal of Zhunti Daoren (Cundī Daoist 準提道人) in the Canonization of the Gods (Fengshen yanyi 封神演義) is relatively subdued, it has garnered considerable scholarly interest owing to the pivotal role he fulfills in advancing the narrative and the profound cultural connotations encapsulated within the character. Scholars have put forward three distinct hypotheses: "Zhunti Daoren as a Buddhist deity", "Zhunti Daoren as a Daoist deity", and "Zhunti Daoren as the Panchen Lama". Based on the theory that the figures in the novels of gods and demons (Shenmo xiaoshuo 神魔小說) embody symbolic characteristics, as well as the sociocultural background of Ming–Qing times, this study uses literary image analysis to investigate these three different interpretations. A basic examination is also performed to explore the correlation between Zhunti Daoren and Jieyin Daoren (Welcoming Daoist接引道人), with the aim of illustrating the relationship between the cult of Zhunti and Pure Land Buddhism in late imperial China. [ABSTRACT FROM AUTHOR]

The retranslations of Andersen's fairy tales in the twentieth century have promoted the canonization of Andersen in the modern Chinese literary system. Today, Chinese readers of different ages are fascinated by Andersen's works and the images created by him. However, the literary and cultural significance of Andersen to China lies in his influence. In this paper, the authors will first review the history of translating Andersen's fairy tales in China and then analyze some cases from Chinese literature and culture within the theoretical framework of intertextuality, in an attempt to specify the influence of Andersen on modern Chinese literature and culture. It is argued that Andersen's fairy tales have been cross‐culturally woven into Chinese children's as well as adult literature when the intertextual devices are applied by writers in their own literary creations; meanwhile the fictional elements of the tales are intertextually merged, as symbols, into other forms of cultural products where they are involved in a critical construction of modern Chinese culture. [ABSTRACT FROM AUTHOR]

This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł "the Orphan" (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope's first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope's beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the "Duke of Olyka," Radziwiłł's identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness. [ABSTRACT FROM AUTHOR]

This article examines the relationship between the literary-theoretical topos of self-reflexivity and a politically efficacious theater in Bertolt Brecht's Die heilige Johanna der Schlachthöfe , with the objectives of reassessing the special position Johanna occupies within Brecht's work and of responding to criticism questioning the usefulness of self-reflexivity as an analytical category. This article argues that the triad of self-reflexivity, crisis, and critique is instrumental in developing a theater suitable for the challenges of the early twentieth century. Self-reflexivity in Brecht's play is established through a series of intertextual references and metatheatrical scenes. By confronting epic theater with tragic form, Johanna produces a structural crisis that makes possible a critique of both politics and theater. As a symptom of capitalism, crisis needs to be staged in order to be rendered comprehensible. Crisis as a formal element, by contrast, serves as a critique of the seemingly inescapable capitalist cooptation of Johanna. (LW) [ABSTRACT FROM AUTHOR]

Hindman proved in 1979 that no matter how natural numbers are colored in r colors, for a fixed positive integer r, there is an infinite subset X of numbers and a color t such that for any finite nonempty subset X\prime of X, the color of the sum of elements from X\prime is t. Later, Taylor extended this result to colorings with an unrestricted number of colors and five unavoidable color patterns on finite sums. This result is referred to as a canonization of Hindman's theorem and parallels the canonical Ramsey theorem of Erd\H os and Rado. We extend Taylor's result from sums, that are linear combinations with coefficients 1, to several linear combinations with coefficients 1 and 1. These results in turn could be interpreted as canonical-type theorems for solutions to infinite systems. [ABSTRACT FROM AUTHOR]

In the varied spectrum of healers to whom the sick people could turn to in Middle Ages, including physicians, surgeons and different kind of empirical practitioners, the saint was often the first to whom they would refer. Miracle tales, therefore, represent an essential source for a historical investigation into diseases and sick people. Without claiming to be exhaustive, this article aims to briefly outline this topic through several examples taken from miracles accounts in some canonization processes and Libri miraculorum, compiled between the thirteenth and the fifteenth centuries. It will be highlighted how these sources, when properly interpretated, are of fundamental importance for understanding the relationship between the sick and his/her community of reference, as well as the work of some empirical healers who approached the sick person's bedside. Furthermore, these sources are unique lexicographical treasures related to the vocabulary of disease - an aspect still largely overlooked. [ABSTRACT FROM AUTHOR]

This article traces the development of Jarman's imagination of medieval reliquary devotion as a practice of queer mourning and memorialization between 1981 and ca. 1993: from draft scripts for the unrealized film Bob-up-a-Down to Blue (1993) and his last hospital journals. In Jarman's works, the reliquary appears not merely as image but also in active use, evidenced in his assemblage paintings and his garden at Prospect Cottage, Dungeness. Jarman's reliquaries are analyzed in their archival contexts, drawing on medieval and modern repositories. These reliquaries are considered in relation to Jarman's own canonization by both the queer community and the artistic establishment. Before and after his canonization by the Sisters of Perpetual Indulgence in 1991, Jarman was deeply engaged with medieval mystical and medical representations of relics. Working amidst devastating losses and in the knowledge of his own approaching death, Jarman created reliquaries to challenge the denial of public mourning during the AIDS crisis. Jarman's archives emerge as inescapably plural, even within one repository. Like Jarman's imagined reliquary, these archives are made of jewels and ashes, the aesthetic and bodily remains. [ABSTRACT FROM AUTHOR]

The coram Pinto Judgment (26 March 1999) enables an exploration, from a historical perspective, of the scope and meaning of the canonization of civil law in relation to obligations and liability. The canonization of civil laws concerning compensation for damages is supported by the canonical tradition. The sources of c. 128 CIC 83 are not to be found in CIC 17, but in the chapters of the title De (iniuris et) damno dato of the ius novum, as well as in the rules of the ius romanum which the Decretalists used to interpret this rubric in a systematic way. [ABSTRACT FROM AUTHOR]

This paper contributes to decolonisation theory and debates in Higher Education by thinking from the practice of diversifying subject reading lists. To illustrate the scene within which diversification efforts unfold I draw on primary research designed to explore the function of a subject canon (Urban Studies). Researched and written as an autoethnographic rhizoanalysis, I show that texts’ meanings are intertextually established through hegemonic processes of canonisation, which are curricular in effect; and which draw in readers as nodes through which the assemblage proliferates. Using Karen Barad’s concept of intraactivity to better articulate the materiality of this curricular assemblage and our inseparability from it, I critique the common practice of adding more diversity for its failure to attend to underlying logics and its edging out of more radical responses. I then discuss the decolonial openings that intra-action makes possible, focusing on its potential for producing different knowledge(s) through reading and research. [ABSTRACT FROM AUTHOR]

This article examines Jesuit representation of the exploits of Francis Xavier, 'the Apostle of the East', in celebration of his canonization in 1622 and in the Jesuit campaign to have him canonized prior to that. Pageants in Madrid, Lisbon and Antwerp are examined, along with prior pictorial depictions of Francis' miracles and activities, taking into account the gulf between the political realities of proselytization in the Portuguese territories of influence in the East and the hagiography of 1622. The work of Rubens, the Portuguese painter André Reinoso and three Spanish Golden Age poet/playwrights are analyzed, exploring variance in the application of a universal Jesuit aesthetic founded on the melding of the Classical and the Catholic in response to the local conditions for which each ephemeral event and work of art were produced. [ABSTRACT FROM AUTHOR]

The paths to sainthood of the cults of Isidore Agricola and Ferdinand III exhibit a unique phenomenon of collaboration across the Spanish empire for the canonisation of multiple Counter-Reformation saints. An analysis of their financial records may reveal a network of alliances that could account for the overwhelming number of Iberian saints canonised in the seventeenth century. The role of Spanish America in the construction of a renewed imperial identity is also examined, demonstrating that it capitalised on the urgency of these devotions to advance its own cults while arguing for the centrality of their territories to the expansion of Catholicism. [ABSTRACT FROM AUTHOR]

The article focuses on six Black Catholics who are on the path to canonization by the Catholic Church. These individuals are Pierre Toussaint, Henriette Delille, Augustus Tolton, Mary Lange, Julia Greeley, and Thea Bowman. Topics include their struggles against racism; their commitment to serving others; and the importance of their canonization in promoting racial justice and unity within the Church.

A review of the works of the most authoritative Ḥanafī theologians and jurists shows that the later madhhab taught that its eponym, Abū Ḥanīfah (d. 150/767), held the Qurʾān to be the uncreated and eternal speech of God. According to this understanding, he and his followers believed the linguistic composition of the Qurʾān in Arabic to be a component of its miraculous nature. However, a closer examination of Ḥanafī sources leads one to conclude that the claim that Abū Ḥanīfah believed Arabic to be integral to the Qurʾān's composition is not without contention. Abū Ḥanīfah permitted recitation of the Qurʾān within ritual prayer in Persian, which later Ḥanafī jurists used as a basis to argue that the Qurʾān, for Abū Ḥanīfah, consisted only of its meaning, not its expression in Arabic. After the Miḥnah, Abū Ḥanīfah's permissive position became associated with the newly heterodox view of the "Created Qurʾān," placing pressure on later Ḥanafī jurists to ensure that Abū Ḥanīfah was not associated with heresy. Whereas earlier Ḥanafīs contended that the Qurʾān was miraculous solely in its meaning and guiding capacities, later Ḥanafīs, when faced with scandal, condemned the earlier view and reinterpreted Abū Ḥanīfah's views. The characterization of the miraculous nature of the Qurʾān as inhering in its canonized Arabic expression allowed the Qurʾān to serve as evidence of the prophethood of Muḥammad. This article traces the shift within Ḥanafism on the connection between language and the ontology of the Qurʾān to align with the Sunnī orthodoxy of the uncreated and fully inimitable Arabic Qurʾān. Although some aspects of the roles of Abū Ḥanīfah and Ḥanafism in this evolution have been studied by other scholars, I focus here on an overlooked figure, the proto-Ḥanafī Abū ʿIṣmah Nūḥ b. Abī Maryam (d. 173/789). This case study on the recitation of the Qurʾān in Persian examines and explores the impact of the understudied aspects of this evolution. [ABSTRACT FROM AUTHOR]

If we traveled back in time to the first half of the eighteenth century, we might notice that the cargo aboard an East Indiaman was rather diversified. But of these different products from different countries, a sizable number of them were manufactured in and originated from China. Why was China, alone among many other countries, able to secure its place as a world factory at the time? In this paper, I will suggest that we could not possibly understand how tea and porcelain became synonyms for China without tracing their histories back to the early modern world. We would not be able to deepen our understanding of Anglo-Chinese relations without taking into consideration the flow and circulations of goods between the two powers. My purpose here, therefore, is to outline these very connections throughout the early modern era, roughly from the late seventeenth century to the mid-nineteenth century, based on the fascinating studies conducted by pioneering historians in the field over the past few decades. If we follow the life histories of some of the Chinese commodities, can we determine the ways in which those imported items interacted with the European market in general and the British in particular? Other than treating these commodities as marketable goods, are there any other intellectual perspectives available to help us better comprehend their associations with the early modern world? [ABSTRACT FROM AUTHOR]

There is general agreement about the Jesuits' alertness to media, their crucial role in early modern printing, and their engagement in promoting the sanctity of some of their members through print publication. Despite several efforts to establish central control, most of the Society's media production remained decentralized. Moreover, there was no pre-conceived publication strategy of hagiographical activities. As a result, the production of hagiographies often sprung up locally and with little initial awareness of each other. Hence, it was nearly unavoidable that projects overlapped and that competition between them arose. Examining two early hagiographic accounts of the life of Peter Canisius, the article sheds light on the Jesuits' production and publication of hagiographical literature by linking the publication history of both projects to an investigation of the underlying manuscripts. As the paper demonstrates, early modern Jesuit print and manuscript culture cannot be separated. [ABSTRACT FROM AUTHOR]

The term ‘folk music’ in Croatia is closely related to the history of its performance at festivals and other related public events. Festivals (smotre) were an appropriate field of application in the place of canonization of traditional music. Through their existence and activity, various musical genres, styles, and performers were profiled. All of the above will be defined and analyzed through the example that is the focus of this research – the Festival of Dalmatian klapa in Omiš, a festival that formatted, institutionalized, and popularized klapa singing. [ABSTRACT FROM AUTHOR]

In any post-disaster contexts, the affected societies will inevitably be involved in tensions between remembering and forgetting the past disaster experiences. They need to forget the disaster in order to return to their daily lives; at the same time, they also need to remember the disaster, which will usually involve canonization programs of the cultural memory of disaster. This study explores, how these programs, manifested in post-disaster monuments and commemorations, entail meaning contestations, through which the cultural interpretations of the disaster are formed and disputed. This paper uses the example of the Aceh Tsunami Museum in Indonesia as a part of a canonization program of the cultural memory of a tsunami. This museum was erected as a memorial to the success of the post tsunami reconstruction programs lead by the Indonesian government. While the monuments' managers have proposed certain narratives by which to remember the disaster, the visitors construct their interpretation of these through their daily practices. Hence, the shaping of the cultural memory of a disaster involves the social functions of the disaster monuments. For the locals, this museum has diverse functions: recreational, memorial, educational, and economic ones; however, the memory of the success of the post-tsunami reconstruction programs has been forgotten by the locals. [ABSTRACT FROM AUTHOR]

This article is an examination of the poetry and prose composed initially for the beatification and canonization of Teresa of Ávila and later in efforts to name her co-patron of Spain. The so-called Teresianistas included Cervantes, Lope and Góngora as well as the Discalced Carmelite sisters Cecilia del Nacimiento and María de San Alberto. In opposition was Quevedo, who defended Santiago's singularity as patron. The present study juxtaposes the arguments for and against co-patronage of Saint Teresa and exposes the underlying misogyny of Quevedo in contrast to the nascent feminism of the Teresianistas. [ABSTRACT FROM AUTHOR]

The article offers a revisionist account of the early circulation of copies of the Madonna of Santa Maria Maggiore, known since the nineteenth century as the Salus Populi Romani. Traditionally, the propulsion of the image into global circulation has been attributed variously to Pius V or Francisco Borja, the third Superior General of the Society of Jesus. The article argues that the circulation of the Saint Luke Madonna, as it was known at the time, was closely tied to the martyr's cult that grew up around the Jesuit missionary Inácio de Azevedo and the so-called Brazil Martyrs, a group of Jesuits murdered by Calvinist corsairs off the Canary Islands in 1570. Azevedo had intended to carry a copy of the Roman icon to Brazil, a copy that perished at sea with Azevedo and the party of Jesuit missionaries. The article suggests that the popularity of the image among Jesuits in Europe and the overseas missions was fueled by the nascent martyr's cult that followed Azevedo's death. Painted copies of the Saint Luke Madonna came to function, together with relics of the Eleven Thousand Virgins of Cologne, as proxies for the missing material remains of the martyred Jesuits. The article argues that while the distribution of the image was globally extensive, circulation was restricted to an internal Jesuit martyr's cult. [ABSTRACT FROM AUTHOR]

The Bible is the ancient and dominant book of world culture. As a canonized collection of ancient Jewish texts (the Old Testament), it is supplemented by the writings of the New Testament. The Bible has become not only the theological treasure of Christianity, but also the spiritual and cultural treasure of the whole world. The position of the Bible in the context of European spiritual development can be seen from several perspectives. To assess the Slovak spiritual background, it is therefore important to perceptively observe the influences and spiritual attitudes from European nations and to observe in this context the Bible translations, which clearly include the translation of the Camaldolese Bible. This paper presents the linguistic and cultural background of the publication of this unique first comprehensive Slovak text of the Bible. [ABSTRACT FROM AUTHOR]

Shady Nasser's monograph The Second Canonization of the Qur'ān is a significant intervention in the field of qirā'āt. The present article provides an analysis of the book. The main themes of the book are surveyed, and some of its arguments are presented, though not always free from criticism. The review also includes a discussion of various technical points which require amendment, others that invite investigation, as well as issues on which the present author has his doubts. [ABSTRACT FROM AUTHOR]

This essay explores the renewed attention for Anton de Kom and the ways this engagement revisits older questions about his life and work and opens new avenues for inquiry. This renewed interest has led to new forms of appropriation: the use of his likeness and his name by institutions to communicate a connection between the meanings attached to De Kom and the institution. These societal uses of De Kom in turn shape the meanings ascribed to him, resulting in an increasingly stylized and abstract understandings of his life and work. This piece hopes to serve as a corrective and an aid to further reflection. [ABSTRACT FROM AUTHOR]

This article aims to address the issue of post mortem charisma from the case of Carlos de Viana, crown prince of the kingdom of Navarre (1421–1461). Although he did not have a reputation for sanctity in life, from the moment of his death, miracles attributed to his intercession transformed devotion to 'san' Carlos de Viana into a mass phenomenon. The alleged sanctity of the Prince of Viana was part of a complex political process in which agents of the different peninsular states were involved in the second half of the 15th century and which led to the opening of a canonization process that would never see the light of day. But, at the same time, it is a good example of the notion of the charismatic figure, the miracle being one of the clearest manifestations of charisma, and of how it is possible to 'build' a charism post mortem. [ABSTRACT FROM AUTHOR]

Research in computational textual aesthetics has shown that there are textual correlates of preference in prose texts. The present study investigates whether textual correlates of preference vary across different time periods (contemporary texts versus texts from the 19th and early 20th centuries). Preference is operationalized in different ways for the two periods, in terms of canonization for the earlier texts, and through sales figures for the contemporary texts. As potential textual correlates of preference, we measure degrees of (un)predictability in the distributions of two types of low-level observables, parts of speech and sentence length. Specifically, we calculate two entropy measures, Shannon Entropy as a global measure of unpredictability, and Approximate Entropy as a local measure of surprise (unpredictability in a specific context). Preferred texts from both periods (contemporary bestsellers and canonical earlier texts) are characterized by higher degrees of unpredictability. However, unlike canonicity in the earlier texts, sales figures in contemporary texts are reflected in global (text-level) distributions only (as measured with Shannon Entropy), while surprise in local distributions (as measured with Approximate Entropy) does not have an additional discriminating effect. Our findings thus suggest that there are both time-invariant correlates of preference, and period-specific correlates. [ABSTRACT FROM AUTHOR]

This article explores the gendered dimension of De Tijdloze Honderd (the Timeless Hundred), an annual Belgian radio music poll organized by public broadcasting radio station Studio Brussel. Female artists have been consistently underrepresented in the poll of all-time favorite songs. Drawing on a quantitative and qualitative analysis of ten editions of the program throughout its history, this study set out to assess gender disparity in the Timeless Hundred and explore how the three most "timeless" male acts negotiate hegemonic masculinity. I argue that the Timeless Hundred inadvertently reiterates the belief that "timeless" popular music is chiefly the product of men who rock, despite the presence of masculinities that undermine a hegemonic masculine rock ideal. Particularly the gendering of rock music, processes of canonization, and the creation of a collective memory have co-constructed music polls that lack fair gender representation. I conclude by emphasizing the importance of public initiatives that expose these structural dynamics and help to reimagine popular music's history as truly inclusive and representative. [ABSTRACT FROM AUTHOR]

In 2022, Pope Francis faced several challenges and stood out for his pursuit of peace and synodality. He spoke out against the war in Ukraine and other conflicts in Syria, Ethiopia, Lebanon, and Yemen. He participated in interreligious meetings and promoted religious freedom. Additionally, the agreement between China and the Vatican for the appointment of bishops was extended. Despite his delicate health, he made three trips abroad and apostolic visits. During the year, he visited Malta, Canada, and Bahrain, and significant reforms were carried out in the Church. Canonizations were also highlighted, and topics such as old age and migration were addressed. The Apostolic Letter "Totum amoris est" in honor of St. Francis de Sales was published. [Extracted from the article]

Pope Francis, in his Apostolic Exhortation Gaudete et Exsultate on the call to holiness in today's world presents again, as his predecessors did, a nuclear and constitutive theme of Christian life: the universal call to holiness in the Church (Lumen Gentium V). As we can perceive in many other places in his magisterium, his intention is pastoral, so that he provides elements to permeate the Church's mission in its different fields, as a way of fullness for the person and the community, but also as the specific contribution of believers in the social context they are called to care for and transform. With this article we want to offer a brief spiritual theology of holiness that provides a biblical, historical and dogmatic foundation that nourishes and deepens the ministry practice. To achieve this goal, we have delved into the sources of spiritual theology: (1) The data revealed from the selection, analysis and synthesis of the texts of Sacred Scripture. (2) The synthesis of wider research into the teaching contained in Tradition and the Magisterium. (3) What the Human Sciences can help us to understand of spiritual experience and the capacities that make it possible. (4) The vocation to holiness realized in the lives of so many believers throughout history and in our own day. It is necessary to offer the face of holiness in the Church by the example of canonized saints and those "next door", and to provide teaching that renews the "spiritual ardour" and "apostolic vigour" of all those who have encountered Christ and wish to share his life and mission in community of believers, responding to the one call to holiness that unfolds in different states of life. [ABSTRACT FROM AUTHOR]

This essay addresses a chronemic and social reflection on the noble identity of don Antonio Juan Luis de la Cerda (1607-1671), VII Duke of Medinaceli. His artistic ideas for the main chapel of the monastery of Santa María de Huerta reflect a political project that claimed his ancient right to the royal throne. To design it, he used the figure of the Archbishop Rodrigo Jiménez de Rada, buried there, and the monarch who founded it, Alfonso VIII of Castilla, maternal grandfather of Fernando III, the father of Alfonso X «el Sabio». From Alfonso X's eldest son, Fernando de Castilla, would descend the Infantes that gave rise to the Ducal House of Medinaceli. His mother and tutor, Antonia de Toledo y Colonna, played a prominent role in this project, using genealogical representation as a catalyst emblem and the cause of the canonization of King Alfonso VIII to claim legitimacy to the divine. [ABSTRACT FROM AUTHOR]

This article provides some data and remarks on the reception of the Gospel of John in the Pistis Sophia (Codex Askew), with the twofold aim to shed new light on Pistis Sophia's use of canonized Scriptures, and to contribute to the research on the Gnostic reception of the Gospel of John. Selected Johannine references in Pistis Sophia are listed and commented on, especially those in Pistis Sophia 4.141, a dense section which is key to understanding the distinctive soteriology and Christology of this text. The analysis shows that certain passages from John play an important role for Pistis Sophia. Pistis Sophia may have elaborated its soteriology in response to criticisms from "mainstream" Christianity and in parallel with certain developments that occurred in Sethianism and Valentinianism. [ABSTRACT FROM AUTHOR]

The aim of this paper is to analyze the female images and representations outlined in "Mi niñez", an autobiography by the Salta artist Carmen Rosa San Miguel de Aranda. We will account for the values that the writer attributes to the women in her narrative and the relationship of this moral repertoire with the context of production of her work. We start from the premise that this life story contributes to the definition of the writer's identity, while highlighting the agreements and tensions between the latter and the canonized female models that constituted the Salta culture of the early twentieth century. [ABSTRACT FROM AUTHOR]

We propose a systematic procedure called the Clebsch canonization for obtaining a canonical Hamiltonian system that is related to a given Lie-Poisson equation via a momentum map. We describe both coordinate and geometric versions of the procedure, the latter apparently for the first time. We also find another momentum map so that the pair of momentum maps constitute a dual pair under a certain condition. The dual pair gives a concrete realization of what is commonly referred to as collectivization of Lie-Poisson systems. It also implies that solving the canonized system by symplectic Runge-Kutta methods yields so-called collective Lie-Poisson integrators that preserve the coadjoint orbits and hence the Casimirs exactly. We give a couple of examples, including the Kida vortex and the heavy top on a movable base with controls, which are Lie-Poisson systems on so(2, 1)* and (se(3) = R3)*, respectively. [ABSTRACT FROM AUTHOR]

This article examines Glauber Rocha's Di-Glauber as a filmic rereading and interrogation of Brazilian Modernismo and Emiliano Di Cavalcanti's position in the Brazilian artistic tradition. Di-Glauber transforms Di Cavalcanti's funeral into an anthropology of images, exploring established and possible relations between art, death, and society. Its unorthodox cinematic approach deconstructs Modernismo and Di Cavalcanti's canonisation within Brazil's "official" and transcendental national identity. First, Di-Glauber presents an affective account of Rocha and Di Cavalcanti's friendship, diverting the painter's institutionalisation through an immanent prism. Then, the film deconstructs its own representational status, self-reflexively exposing itself as an audiovisual artefact and hindering its eventual utilisation as part of an essentialist Brazilian identity. Di-Glauber paradoxically draws upon avant-gardist means to question the avant-garde's canonisation: Rocha's anthropophagy devours Di Cavalcanti and Modernismo to reclaim the political potential of the Brazilian artistic avant-garde. [ABSTRACT FROM AUTHOR]

The present study examines the early emergence of the Osiris liturgies based on the examples of the chapels of Osiris Ptah Neb Anch and Osiris Neb Anch in Karnak. It is determined that parts of the funerary liturgies of the Old and Middle Kingdoms were already performed in the Osiris cult in temples before their later canonization on papyrus. A scenario is presented that makes the introduction of Osirian recitation texts in temple cults plausible before the beginning of the Ptolemaic period. The significance of the cult of Osiris in connection with the cult of Amun in Karnak is also emphasized. [Extracted from the article]

This essay focuses on Francis Xavier (1506–1552), the first saint of the Society of Jesus, canonised with its founder Ignatius of Loyola in 1622, and three differing perceptions of his sanctity, both within his own religious order and outside it. The work of Alessandro Valignano gives a first introduction soon after Xavier's death, with complaints about how most of the testimonies of the future saint were exaggerated and not particularly edifying (1580s). The second text is the manuscript Relatio Rotae (1619), commissioned by Pope Paul V for Xavier's canonisation, which contains many pages testifying to the same miracles and prophecies Valignano criticised. The final and main source is the treatise Asia by Daniello Bartoli (1653). The Ferrarese Jesuit dedicated the first half of it to Xavier's life and death, and drew from multiple sources, always proud of his historical detachment, sobriety, and discretion. The examination of these sources highlights all of the negotiations involved in sanctity, especially in such an important period for the Roman Catholic Church in general, and for the Society of Jesus in particular. [ABSTRACT FROM AUTHOR]

For the four-hundredth anniversary of the canonization of Philip Neri, this paper proposes to analyze important elements of Neri's sanctity. In particular, it focuses on what Oratorian hagiographers emphasized about his life and his holiness in their creation of his saintly reputation. I argue that death and dying was a central aspect of Philipine sanctity. In his life and ministries, modeling himself after Christian solitary ascetic monks and charitable caregiving mendicants, Philip Neri's life revolved around death. [ABSTRACT FROM AUTHOR]

This paper is devoted to the spectacular ceremonies organised in the Low Countries to celebrate the canonisations of Ignatius of Loyola and Francis Xavier. It focuses in particular on how local festive culture, characterised by a long tradition of spectacular Joyous Entries, has shaped these events. Compared to these previous models, what kind of new and specific language was created to express the transcendence of an absentee, the saint, and through him the Divine? Did a more obvious relationship exist between wonder and the sacred? We seek to answer these questions through the study of a particular case: the festivities organised by the university town of Douai. We explore the ways in which texts and images propose, through rather sophisticated displays, a re-creation of what happened rather than a representation. [ABSTRACT FROM AUTHOR]

Neither before nor after the multiple canonization processes of 1622 have so many founders of religious orders been canonized at the same time. When examining in detail the historic processes of the founders, however, it is not generally possible to identify smooth and rapid procedures leading to their canonization. In the history of the Congregation of Rites, there were multiple hurdles and forms of resistance in the Congregation itself. The reason for the swift canonizations of 1622 was not in reality the founding of an order, but the ecclesiastical interests of the Pope and the Curia in highlighting the important protagonists of Catholic Reform. In addition, the new saints were associated with the struggle against heresies and the defence of the Apostolic See. [ABSTRACT FROM AUTHOR]

1622 was a crucial year for the Discalced Carmelite Order. This essay intends to highlight and connect a series of events surrounding the fateful canonisation of the foundress Teresa of Ávila on 12 March 1622. On 6 January of that year, the Congregation of Propaganda Fide had been founded with the fundamental contribution of Carmelite missionaries. On 8 May 1622, the important Carmelite Church of San Paolo Apostolo in Rome was re-consecrated to Santa Maria della Vittoria, with celebrations and popular processions, in memory of the "victory" of the White Mountain in 1620 over the Protestant Bohemian troops, favoured by the intercession of Maximilian of Bavaria's military chaplain, Carmelite Dominic of Jesus Maria. In the years that immediately followed, numerous male and female foundations dedicated to the newly-canonised St. Teresa proliferated in Rome and Italy, according to common iconographic and conventual models elaborated centrally by the order's new hierarchies. [ABSTRACT FROM AUTHOR]