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Copyright of Journal of Art History / Sanat Tarihi Dergisi is the property of Ege University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Critical work on Ford Madox Ford's Parade's End has paid little attention to the protagonist's depiction as a Christ figure; generally, the Christ allusions are read ironically. By contrast, this article contends that Christopher Tietjens' association with saints and Christ is central to Ford's experimental Great War tetralogy. To counter discourses that portrayed soldiers as comforting Christian martyrs, Ford constructs a living, disquieting Christ figure. Both Tietjens' trauma and his desire for suffering undermine efforts to explain war experience and forget. Ultimately, Ford's subversive use of Christ allusions transforms a conservative motif into a radical one to challenge postwar commemoration. [ABSTRACT FROM AUTHOR]

This article examines the emotional value of sixteenth-century Japanese children's voices in some of the writings of Jesuit missionary Luís Fróis. First, I discuss class and gender issues when poor Japanese boys are described as mocking the Jesuits during the first years of their mission in Japan. Next, I draw attention to Fróis's descriptions of the impact convert children had on their communities, including the reversal of generational power relations. I then explain the emotional value of Japanese boys' voices in Fróis's report about the twenty-six Christian martyrs who were executed in Nagasaki on February 5, 1597. I argue that Fróis used Japanese children's words, especially boys', to highlight to his European readership the impact Jesuit missionaries had at the levels of local households and communities. I moreover suggest that Fróis likened Japanese children to holy martyr children of the early Roman Catholic Church so that his European readership would empathize with Japanese Christian children. More than earlier Christian writers, however, Fróis added vivid details of Japanese boys' emotional expressions in an effort to move European readers towards more support for the Jesuit missionary enterprise overseas. [ABSTRACT FROM AUTHOR]

Father Damien was a Roman Catholic missionary who lived in Hawai'i amongst people with leprosy, currently known as Hansen's disease. He eventually contracted the disease himself and, after his death in 1889, was transformed into the martyred icon (later saint) of Moloka'i. This paper explores the role of a museum in remembering a missionary saint by focusing on the Damien Museum in Tremelo, Belgium. It does so by focusing on the role of material objects as an essential element of religious devotion. [ABSTRACT FROM AUTHOR]

The paper focuses on one of the five tragedies that were dedicated in the 17th century to the character of Saint Catherine of Alexandria, martyred around 307. Some modern scholars dispute the existence of the saint and suggest that her legend was based on the life and murder of Hypatia, a Neoplatonist philosopher from Alexandria, who was massacred by Christians in 415. The author of the article proposes to demonstrate that in the tragedy L'Illustre philosophe the resemblance between these two martyrs - one pagan, the other Christian - becomes particularly flagrant. As a result, Soeur de La Chapelle's work, while remaining an apology for the saint, also becomes a great plea for women's access to education and participation in intellectual life. [ABSTRACT FROM AUTHOR]

This essay deals with the mechanisms that the capital of New Spain puts in place to extol its saint and martyr, fray Felipe de Jesús, through processions, sermons, exhibitions of relics, begging for alms, relations of festivals and poetic contests in order to promote, encourage and keep alive the cult from the martyrdom at the end of the 16th century, the beatification and patronage in the 17th century, and finally, the canonization in the 19th century. In addition to his hagiographers and his own seraphic order, priests, canons and patrons of the ecclesiastical chapter, preachers of the various orders, city attorneys, chroniclers and poets contribute with heterogeneous speeches (architectural, religious or poetic), but all with the same purpose: to praise the saint by adorning him with all kinds of allegories and classical comparisons so that New Spain would have her little niche of holiness to be able to build a bridge with Christian Rome and take a place in the universal church. The fervor of the citizens, the faith of the faithful, the contribution of the guilds, the Cabildo and the University and the propaganda of his seraphic order will be the promoters of his canonization through three means: processions, sermons, and reports of public celebrations. [ABSTRACT FROM AUTHOR]

Fourth Century North Africa was a site of intense religious and political conflict. Emerging from a period of persecution and newly legitimized by the Roman state, the Christian Church immediately fractured into two competing camps. Now known as the Donatist schism, this fracture was the result of competing claims to religious authority between two camps of bishops, but the doctrinal debate at its core precipitated a specific form of violence: attacks on clergy and property perpetrated by roving groups of militant bandits. Known as circumcellions, these bands acquired a perverse reputation for religious zeal, a desire for martyrdom, and what their opponents described as the 'madness' and 'insanity' of their violence. Here I analyze sources produced by both Donatists and Catholics to trace patterns of circumcellion violence. I draw on borderland theory and research on non‐state violence to argue that such acts were not mad, but rather the result of strategic efforts to consolidate religious and political power. In this, Donatism and the sectarian violence that accompanied it provide important insights into how banditry and peasant rebellions can serve as alternate sources of social and political power, avenues through which heterodox movements challenge the power state and religious hierarchies alike. [ABSTRACT FROM AUTHOR]

The article discusses the challenges of counting the number of Christian martyrs. Topics include the individual and collective, physical and non-physical violence, state and non-state actors, religious and non-religious motivations, and in all spheres of life. The VID collects data concerning all faiths. In many incidents, Christians may be victims, but in others, they are actually the perpetrators.

Copyright of Studia Warmińskie is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We present an analysis of five dramatic renditions of the life of Saint Barbara, the fourthcentury Christian martyr. The plays, composed within 16th and 17th centuries, cover the evolution of Castilian hagiographical theatre, from its origin to its peak. By analyzing several representative scenes, we assess how different theatrical conceptions were at the service of hagiography, and how the legend of Saint Barbara was brought up to date in order to show different ways of representing sainthood. We show thus that two confluent impulses converged in the consolidation of hagiographical theatre: the development of scenic practices and the pragmatic aims of hagiography. [ABSTRACT FROM AUTHOR]

This paper deals with the honor to Christian martyrs during the first centuries of Christianity. In particular, reference will be made to the position held by the honor to martyrs in the thought and work of St. John Chrysostom, one of the greatest fathers of Christianity. A great part will focus on the analysis of sermons and writings by John Chrysostom. related to the martyrs' life. Finally, this paper will explore a series of roles that martyrs, through the emerging worship of the Church, have fulfilled for Christians at the end of the fifth century. [ABSTRACT FROM AUTHOR]

Since Pope John Paul II's stock-taking of twentieth century martyrs, the Catholic Church has significantly increased the beatification and canonization of martyrs. Not only have the numbers of martyrs increased but the definition of martyrdom has expanded. Using a comprehensive new data set on Catholic martyrs (1588 to 2020), we argue that the Vatican's recent emphasis on martyrs is a strategic response to competition with Protestants, specifically Evangelicals. Martyrs, unlike regular saints (confessors), tend to be predominantly male and died in parts of the world where the Catholic Church was actively involved in evangelization or had a significant presence. Martyrdom often associates with violent events, such as the Spanish Civil War, World War II, and the French Revolution, and with mass persecutions, such as in the English Reformation or in cases of repression of missionaries, as in Japan, Korea, Vietnam, and China. [ABSTRACT FROM AUTHOR]

In 1701 Puritan minister John Rogers published the criminal narrative of Esther Rodgers, who had been convicted of infanticide and executed. Esther Rodgers appears in Rogers's Death the Certain Wages of Sin not as a depraved criminal or even a repentant sinner but as a courageous Christian martyr. Much of the productive recent scholarship on Rodgers studies the way her criminal status operated in the public sphere generally or print culture specifically, but the literary construction of her legal criminal status reveals a larger negotiation over marginalized individuals' ability to consent and dissent in early New England and an unexpected orientation toward choice in early American literature. Rogers and his contemporaries engaged the conventions of the early modern criminal narrative to organize the chaos of maternal tragedy according to fictions of choice and the conventions of ancient and antique scripture to recast execution as a prelude to salvation. But in the ill-fitting spaces between the criminal's story and the forms to which these authors suited it, readers could see a character who was something more--or less--than murderer or martyr: a sympathetic victim granted the ability to consent only in order to certify her legal culpability, religious conversion, and complicity in the macabre spectacle of her own public execution. [ABSTRACT FROM AUTHOR]

Contemporary scholarship on early Christian martyrdom has tended to accept the position of G. E. M. de Ste. Croix that voluntary martyrdom, or handing oneself over to the authorities prior to being sought out or arrested, was quite common. This view falls apart, however, if we avoid an overly broad definition of voluntary martyrdom, a problem common to Ste. Croix and contemporaries such as Arthur Droge, Paul Middleton, and Candida Moss, who count various political protestors, public edifiers, and comforters and aiders as voluntary martyrs. In fact, if we carefully examine the accounts of martyrdom that took place in the first four centuries, voluntary martyrdom, though not unknown, makes up a small percentage of the whole, around 12 per cent instead of the 50 per cent described by Ste. Croix and others. [ABSTRACT FROM AUTHOR]

An analysis of the relationship between martyrdom and warfare in French colonial Louisiana illustrates how Catholic priests made sense of their precarious position in a brutal colonial frontier at the geographic periphery of New France. Based on events surrounding the deaths of six priests, martyrdom never appears to be a singular act of willfully receiving the wrath of a “savage other” and becoming a holy saint in the published annals of religious orders and in the minds of pious readers. Rather, moments of martyrdom situated priests within larger colonial systems of violence that redirected the attention of missionaries away from the conversion of indigenous people and toward their physical destruction, in effect joining performances of martyrdom with everyday practices of life in a colonial society oriented by rituals of warfare, revenge, and honor. [ABSTRACT FROM AUTHOR]

This article offers a fresh analysis of the Martyrdom of Julius the Veteran, a martyr act narrating the trial and execution of a Christian military veteran of the legio XI Claudia stationed at Durostorum in Moesia Minor in 304 ce. The article establishes a literary tendency in the martyr acta whereby a correlation is made between increasing or decreasing descriptions of violence and increasing or decreasing demonization of the persecutors. A close analysis of the exchange between Julius and the legatus Augustalis Maximus, specifically of the modifiers Satanae and subdolus in Julius' rejection of Maximus' attempt to resolve the case without Julius dying or losing honour, results in a more nuanced look at the concept of Romanitas and Christian–Roman identity boundaries than has previously been attempted for this military martyr act. [ABSTRACT FROM AUTHOR]

In this article I analyze one of Abelard's Laments in which he creatively interprets the Old Testament story of Jephthah's daughter's sacrifice to show an incipient shift in medieval piety concerning the idea of victimhood. Historically, the notion of victim underwent a radical transformation from its early usage, when it referred to the object of a sacrifice, to our contemporary understanding of the victim as an unjustly suffering person. In this article I will show how the changing Christian piety of the High Medieval period affected the dissemination of the figural meaning (in the sense of "a person who has been attacked, injured, robbed, or killed by someone else") of the concept victim. In particular, I will examine how this figural sense was incorporated into a new imagery of martyrdom that appeared at the beginning of the 12th century. [ABSTRACT FROM AUTHOR]

In 1690, an allegorical image of Joseph Mulder published in Seville exalts Queen Mariana of Austria as a protector of Christianity in Mariana Islands. In the Pacific archipelago, the Society of Jesus, supported directly by the ex-regent, and in parallel with the difficult pacification of the territory, carried out an arduous work of evangelization of the indigenous people in which, from the imperial Catholic perspectives, the continuous martyrdoms unfold ideologically as titles of legitimation. Through an iconographic repertoire, it is emphasized how the ideological tonic of torture in the Marianas is not an exception in the apostolic panorama of the Indies, because an evident interference of the religious branch in the political management of the occupation is revealed. However, the missionary intervention is extremely weak in the modalities of penetration of the Catholic message and in the relationship between the preachers and the evangelized. [ABSTRACT FROM AUTHOR]

Copyright of Moreana is the property of Edinburgh University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article argues that the scenes in Perpetua's Passio in which her father begs her to recant her Christianity contain allusions to scenes in the Iliad in which Hector's family begs him to preserve his life by fleeing the battlefield. Hector's choice to die gloriously despite the pain that such a death will cause his loved ones serves as an exemplum for Perpetua's prioritization of her calling as a martyr over her duty to her family. The emphasis placed on the emotional cost of Perpetua's choice is unique in early martyr narratives and may reflect Perpetua's singular status as a Roman matrona who narrates her own martyrdom. [ABSTRACT FROM AUTHOR]

The article focuses on the persecution of Saint Lawrence, archdeacon of the church of Rome, who was martyred in Rome in the year 258. Topics discussed include controversy regarding the persecution of Lawrence by burning him on a grill as ordered by Roman Emperor Valerian, stained glass windows in the cathedral of Bourges, France illustrating Lawrence's death, and references of Lawrence's martyrdom in various works of literature like St. Ambrose of Milan's "De officiis ministrorum."