Saints' Cults

The period 550 to 750 was one in which monastic culture became more firmly entrenched in Western Europe. The role of monasteries and their relationship to the social world around them was transformed during this period as monastic institutions became more integrated in social and political power networks. This collected volume of essays focuses on one of the central figures in this process, the Irish ascetic exile and monastic founder, Columbanus (c. 550-615), his travels on the Continent, and the monastic network he and his Frankish disciples established in Merovingian Gaul and Lombard Italy.

The post-Roman kingdoms through which Columbanus travelled and established his monastic foundations were made up of many different communities of peoples. As an outsider and immigrant, how did Columbanus and his communities interact with these peoples? How did they negotiate differences and what emerged from these encounters? How societies interact with outsiders can reveal the inner workings and social norms of that culture. This volume aims to explore further the strands of this vibrant contact and to consider all of the geographical spheres in which Columbanus and his monastic communities operated (Ireland, Merovingian Gaul, Alamannia, Lombard Italy) and the varieties of communities he and his successors came in contact with — whether they were royal, ecclesiastic, aristocratic, or grass-roots.

Table of Contents

Preface
List of Abbreviations
Maps
Contributors
Foreword Walter Pohl
Part I: Columbanus in Context
Chapter 1: Introduction: Columbanus and Europe Alexander O'Hara
Chapter 2: Columbanus and the Language of Concord Damian Bracken
Part II: The Insular Background
Chapter 3: The Political Background to Columbanus's Irish Career Dáibhí Ó Cróinín
Chapter 4: Movers and Shakers? How Women Shaped the Career of Columbanus Elva Johnston
Chapter 5: Columbanus's Ulster Education Alex Woolf
Part III: The Frankish World
Chapter 6: Columbanus in Brittany Ian Wood
Chapter 7: Columbanus and Shunning: The Irish peregrinus between Gildas, Gaul, and Gregory Clare Stancliffe
Chapter 8: Orthodoxy and Authority: Jonas, Eustasius, and the Agrestius Affair Andreas Fischer
Chapter 9: Columbanus and the Mission to the Bavarians and the Slavs in the Seventh Century Herwig Wolfram
Part IV: On the Fringe: Columbanus and Gallus in Alamannia
Chapter 10: Between the Devil and the deep Lake Constance: Jonas of Bobbio, interpretatio Christiana, and the Pagan Religion of the Alamanni Bernhard Maier
Chapter 11: Drinking with Woden: A Re-Examination of Jonas's Vita Columbani I. 27 Francesco Borri
Chapter 12: Between Metz and Überlingen: Columbanus and Gallus in Alamannia Yaniv Fox
Chapter 13: Quicumque sunt rebelles, foras exeant! Columbanus's Rebellious Disciple Gallus Philipp Dörler
Part V: Lombard Italy and Columbanus's Legacy
Chapter 14: Columbanus, Bobbio, and the Lombards Stefano Gasparri
Chapter 15: Disputing Columbanus's Heritage: The Regula cuiusdam patris (with a translation of the Rule) Albrecht Diem

The local festival dedicated to the Anniversary of the Vision of Agia (Saint) or Osia (venerable, blessed, saint) Pelagia is celebrated on the Greek island of Tinos and is dedicated to one of the most recent Orthodox saints, Agia Pelagia, a nun who was sanctified in 1971. After the great Greek War of Liberation (1821) broke out, the pious nun Pelagia had several mystical visions which lead to the finding of the miraculous icon of the Annunciation. According to the tradition, Pelagia repeatedly saw, in her visions, the Panagia (Virgin Mary), who ordered her to start digging to find her icon. In 1823, the icon was unearthed in the field where it had remained for about 850 years. “Pelagia’s Vision” is celebrated annually on 23 July. During the festival the church housing her skull next to her cell in the monastery of Kekhrovouno, where she had the visions, is particularly important.
Based on a presentation of this festival and some other relevant rituals from Greece where I have conducted fieldwork, the article will explore some aspects of the way myths are important when re-presenting the past in the Greek context both, earlier and today.

Keywords: Method, Myth/s, Gender, Greece, Festivals

This study investigates the place of San Salvatore in the holy topography of Venetian Candia. By focusing on the largest convent in the Augustinian Province of the Holy Land, it contributes to a better understanding of a neglected subject in mendicant scholarship, namely the Augustinian friars’ expansion in the eastern Mediterranean. This article offers a detailed reconstruction of the demolished building and its sacred space, and sheds new light on interaction among the mixed Latin-Greek population in Venetian Crete by examining icons, altars, liturgy and, in particular, the introduction of the cult of Nicholas of Tolentino.

The symposium “The found Christ” took place in Cervignano del Friuli (Udine) on Saturday, December 3, 2005, within the homonymous multi-year project (coord. scient. S. Blason Scarel and P. Casadio) dedicated to the rediscovery of the "Christ of the Countess", a colossal medieval wooden crucifix preserved in the chapel of St. Cross, the gentilitial oratory of the villa Bresciani in Cervignano. The Conference Proceedings are published two years later, enriched by further updates: in the volume the author outlines – for the first time – the history of the residence founded by the noble Bresciani family in Cervignano (the precious 'background' of the ancient sculpture) and he describes the different buildings, the dependencies and the furnishings including his famous 'guest', suggesting again the proposal that he already put forth at the symposium: that it is to be identified with the "Christ of St. Felix", a gigantic wooden crucifix seen in 1570 by the apostolic visitor Bartolomeo of Porcia & Brugnera inside the Basilica of Sts. Felix e Fortunate in Aquileia, at that time still raised although no more flourishing

Sabato 3 dicembre 2005 a Cervignano si svolse il convegno “Il Cristo ritrovato”, nell’ambito dell’omonimo progetto pluriennale (coordinamento scientifico: S. Blason Scarel - P. Casadio) dedicato alla riscoperta del “Cristo della Contessa”, il colossale crocifisso ligneo medievale conservato nella cappella di S. Croce, l’oratorio gentilizio della villa Bresciani a Cervignano. A due anni di distanza vede la luce il volume degli atti – arricchito da ulteriori aggiornamenti – al cui interno l’autore per la prima volta delinea le vicende storiche della dimora cervignanese fatta costruire dalla nobile famiglia Bresciani (il prezioso ‘sfondo’ dell’antica scultura) e ne descrive i diversi fabbricati, le pertinenze e l’arredo compreso il suo celebre ‘ospite’, riproponendo la proposta già avanzata durante il convegno: che esso sia da identificare con il “Cristo di San Felice”, il gigantesco crocifisso in legno visto dal visitatore apostolico Bartolomeo di Porcia e Brugnera nel 1570 all’interno della basilica aquileiese dei Santi Felice e Fortunato, all’epoca non più fiorente ma ancora in alzato

Reviewed in: BUKSZ--Budapesti Könyvszemle (Beatrix F. Romhányi), Catholic Historical Review (Katherine L. Jansen), Collectanea Franciscana (Aleksander Horowski), Deutsches Archiv für Erforschung des Mittelalters (Veronika Lukas), Hungarian Historical Review (Dorottya Uhrin), Il Santo (Eleonora Lombardo), Quellen und Forschungen aus italienischen Archiven und Bibliotheken (Ralf Lützelschwab), Revue d’histoire ecclésiastique (Michael Robson), Speculum (Thomas F. Luongo)

This essay explores the spread and development of the cults of Scandinavian saints in the historical region of Livonia (corresponding approximately to present-day Estonia and Latvia). The discussion focuses on the veneration and visual representations of St Olaf, St Knud (Canute), St Birgitta of Vadstena, St Henry of Finland, and others. The probable conflation of the cult of two different Knuds will be pointed out. Attention will be given to the main centres and promoters of these cults, such as St Canute’s guild, St Olaf’s guild and St Olaf’s church in Tallinn and St Olaf’s guild in Riga. The article points out how some of these saints became identity markers for particular social and ethnic groups or for the representatives of certain occupations. The visual representation of these saints is investigated, as well as the question of how they shaped the local urban environment.

The focus of this article is the hagiographies and novenas to San Benito de Palermo that circulated in the territories of New Spain, most of which were produced locally in the 18th and 19th centuries. While these devotional books can be used as a means of taking the measure of official holiness during the years of their publication, upon closer analysis this body of religious literature reveals the virtues and attributes of this Sicilian Saint that descended upon, among others, people of African descent. For this reason, the discussion surrounding his «skin color» constituted the principal obstacle against which this Negro Franciscan found himself struggling constantly. In the final section, the paper highlights the role of the Franciscans in New Spain during the colonial period in America as the community that, through the medium of the printing press, most strongly promoted the cult of this illustrious figure.

Mitchell, Stephen A. 2017. "Óðinn, Charms and Necromancy: Hávamál 157 in its Nordic and European Contexts." In Old Norse Mythology—Comparative Perspectives. Ed. Pernille Hermann, Stephen A. Mitchell and Jens Peter Schjødt. Publications of the Milman Parry Collection of Oral Literature,    3. Cambridge: Harvard University Press. Pp. 289-321.

This article will show the role of free women in the San Benito de Palermo sisterhood founded in 1646. This research paper explores the social role in such a corporation: the composition by gender, the organizational structure in the system’s positions, the contribution of its female members -“cofradas”- in alms collection, their attitude and pious, festive and ludic behaviours in festivities, solemn parades and processions. This work is founded on their accounting books, registries and election meeting acts performed during the XVIIIth century. It is its goal to evaluate the role of women in brotherhoods and sisterhoods established by blacks and mulattoes, specifically those ones devoted to San Benito de Palermo, whose main feature is having a larger female membership as in those other found in most of the Hispanic world, where San Miguel el Grande, in New Spain’s Bajío, was not an exception. Current historiography requires more case studies to confront the established premises and give new insights to evaluate, as in this case, the importance of women in the operation of a religious corporation during the Ancien Regime.

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Abstract:

In Iran, the giving of food for a religious purpose is a widespread act among Shiite believers, which can be observed daily in the city and in the villages, in both affluent and popular milieus. In order to understand the social, material and spiritual virtues of such food in the everyday life and worldview of Shiite devotees, this article proposes to analyse the process of preparation and sacredness of such food, and to study some important occasions of votive food giving in the lives of believers. The information in this article comes from previous research carried out in Iranian popular milieus, in some Shiite shrines and at the Behesht Zahra cemetery in Tehran, as well as from interviews conducted for this specific purpose.


Résumé:

En Iran, le don de nourriture pour une intention religieuse est un acte très répandu chez les croyants chiites, que l'on peut observer quotidiennement en ville comme à la campagne, dans les milieux aisés comme dans les milieux populaires. Pour comprendre les vertus sociales, matérielles et spirituelles d'une telle nourriture dans la vie pratique et la vision du monde des pieux chiites, cet article propose d'analyser le processus de préparation et de sacralisation de cette nourriture, et d'étudier quelques occasions importantes de don de nourriture votive dans la vie des croyants. Les données de cet article proviennent de recherches précédemment effectuées dans les milieux populaires iraniens, dans quelques sanctuaires chiites et au cimetière de Behesht Zahra de Téhéran, ainsi que d'entretiens réalisés à cette fin précise.

PETRÁČEK Tomáš. K některým aspektům interpretace příběhu biskupa Vojtěcha. In: Obrazy uctívané, obdivované a interpretované. Sborník k 60. Narozeninám profesora Jana Royta. Eds. Miroslav Šmied, František Záruba, Praha: LN 2015, s. 61-74. ISBN 978-80-7422-382-2.

Racconti Saraceni di Sicilia  di Michelangelo Caldara. Presentazione, Stralci. Sinossi. Indice.
        La Sicilia delle radici meticce. Berberi, arabi, aleramici, normanni, greci, sicani. Humus, di ancestrali legami con la terra; con l’anima contadina. Il sangue smarrito.
    Cronaca speciale di persone comuni e frammenti particolari di eventi e personaggi della storia, inusualmente s’incontrano e si fondono in Racconti Saraceni di Sicilia. Brevi racconti. Sapori moderni e antichi.

Рассматриваются имена, которыми в календарном обрядовом фольклоре обозначается Масленица, воспринимаемая антропоморфно. Оба основных имени – Авдотья (Дуня) и Прасковея – восходят к календарным олицетворениям христианских святых: св. Евдокии и св. Параскевы-Пятницы. В простонародном восприятии Евдокия, Параскева-Пятница, Масленица имеют много общего.

San Cayetano de Thiene, presbítero, es patrono del pan y del trabajo. Este pequeño artículo de difusión cuenta las coordenadas de esta tradicional y profunda devoción y la presenta más actual en este tiempo de crisis. Algunos datos biográficos enmarcan la presentación de las razones de dichos títulos y transcribe la famosa oración compuesta por el Santo. Publicado originalmente en: https://es.zenit.org/2020/08/07/san-cayetano-patrono-del-pan-y-del-trabajo/

'Taking Place Architecture Religious Devotion in 17C Italy', in Renaissance and Baroque Architecture, ed. Alina Payne, 2017; part of The Companions to the History of Architecture, ed. Harry Mallgrave (John Wiley & Sons, Inc., www.companionstohistoryofarchitecture.com) author Helen  Hills uncorrected proofs.pdf

c) Le cronache di Santa Cecilia. Un monastero femminile a Roma in età moderna, (n. 5 of the book series “La memoria restituita – Fonti per la storia delle donne”), Rome: Viella 2009.

The book includes the transcription of the Chronicles of the Monastery of St. Cecilia in Trastevere in Rome by Alessia Lirosi (pages 91-310) but also a wide essay by Alessia Lirosi (pages 31-90) and a Foreword by Professor Elena Brambilla of Università Statale di Milano (pages 9-29).

The Passio of St Sebastian and his companions published by Migne in PG 116 (cols. 793-816) under the name of Symeon Metaphrastes is in reality an abridgment of the text found in Metaphrastic December meno¬logia.  The source used by Metaphrastes has apparently not survived.  Some elements of it are, how¬ever, found in the canon composed in the previous century by Joseph the Hymnographer (probably † 860) in honour of St Sebastian and his companions.  The text of the Metaphrastic Passio is edited here for the first time on the basis of eight witnesses of the 11th century, while a new edition of the abridgment is given at the foot of the pages which contains a much improved transcription of the sole witness (MS. Paris. gr. 1195, 14th century, ff. 11r-17v) published by Migne.

1971 Laurea in Filosofia presso l'Università di Catania con una dissertazione su "Paul Th. D'Holbach e il Sistema della natura", con votazione di 110 e lode 1971-75 attività di "esercitatrice" presso la stessa Università 1976-77 contrattista presso l'Università di Messina 1977-81 contrattista presso l'Università di Palermo 1981-92 nel ruolo dei ricercatori confermati presso la stessa Università 1992-2001 professore associato di Storia moderna 2001-professore ordinario di Storia moderna ottobre 2013-ottobre 2016 presidente del Corso di studio in Scienze politiche e delle relazioni internazionali (L36-LM52) In quiescenza dal 1° novembre 2018. In tutti questi anni ha svolto cicli di lezioni e seminari presso la Facoltà di Lettere e Filosofia e di Scienze politiche, ha partecipato e presieduto le commissioni di esami di profitto e di laurea nei vari corsi di laurea; ha preso parte agli organi collegiali, è stata delegata del preside nella Commissione viaggi d'istruzione e responsabile SOCRATES per le sedi di Rennes 2 e Rennes IEP; è stata delegata dal Rettore per l'istituendo Museo del Santo Uffizio. Ha inoltre tenuto lezioni in istituti e centri di formazione e in vari Master 1. Master di Pari Opportunità (Università di Palermo e ARCIDONNA, aprile 2003), 2. Master di Diritto europeo (Università di Palermo, marzo 2004), 3. Master di II livello di specializzazione in Ricerca storica archivistica e documentaria (Università di Catania, Palermo e IMES, aprile 2004), 4. Corso formazione per Assistenti sociali (Fondazione Gaetano Costa, Palermo maggio 2004), 5. Dottorato di ricerca in Storia contemporanea (Università di Catania, 2004), 6. Formazione in servizio per le Pari opportunità (Misura 7) (Educandato Maria Adelaide, Palermo ottobre 2004 e febbraio 2006);

This article summarizes the primary data on distribution of four Tarnovo commemorations (St John of Rila, St Parasceve of Epibatae, St Philothea and St Michael of Potuka) in copies of the main liturgical books (Non-verse prolog, Menaia, calendars of Gospels and Apostolos, calendrical collections of vitae). These data were assessed, according to the specifcities of the written transmission of the liturgical texts, taking into consideration the type and origin of the codex, where the commemoration was incorporated, the features of its contents and its textological relations to other sources for the same saint. These more general characteristics of the manuscripts were compared to the introduced hypotheses, regarding the localization and dating of the commemorations, incorporated therein or texts, dedicated to the Tarnovo saints. The study resulted in several conclusions, concerning the dynamics of the discussed cults. 1) For the strong popularity of two of the commemorations: that of St Parasceve of Epibatae on 14 October and of St John of Rila on 19 October, the previous (verbal and written) tradition of honouring, played a key role. 2) The celebrations of St Philothea, St Michael of Potuka (with one exception) and of the Dormition of St John of Rila (on August 18) remained part only of the menaia, related to the Eastern Bulgarian environment, as the common original of all the written sources can be proven beyond any doubt for each commemoration. The narrow genre range and the limited area of their ecclesiastical celebration show that the liturgical texts for these saints are the result of special attention by the Tarnovo men of letters in the XIII century. 3) In the hymnography for the Tarnovo saints, there are two clearly identifable individual lines of distribution, as one involves the Festal Menaia and concerns Autumn months (St Michael of Potuka and the October dates for St Parasceve of Epibatae and St John of Rila), and the other – the Monthly Menaia for the Summer half of the year (St Philothea and the Dormition of St John of Rila). Both lines may originate from different Tarnovo (Eastern Bulgarian) centres.

Celebration of the bicentennial of the poet's birth in 2013 was characterized by a surprising intensity of the events as well as by the multiplicity and diversity of the agencies and actors involved. In this chapter, the input into marking the bicentennial by four central agencies is briefly described and tentatively analyzed:
1. (largely official) celebrations by the Montenegrin government bodies, aiming at recuperating Njegoš as the Montenegrin national poet, peaking in October with ceremony in front of the renovated Njegoš Mausoleum on the top of the Lovćen Mountain. This canonization of Njegoš has to be seen as the third of its kind (the first two established Njegoš as a Serbian national poet after the WWI and Yugoslav national poet after 1951 – at the occasion of the centennial of his death);
2. contribution by the Serbian Orthodox Church in Montenegro: in May 2013, the notorious Mitropolite of the Montenegrin-Littoral Eparchy, which has its seat in the Monastery of Cetinje, ordered to introduce the icon of Njegoš into the named monastery, thereby making Njegoš the saint. With the exception of some Serb ultranationalist networks, the prevailing reaction to this sanctification of the poet (not confirmed by the synod of the Serbian Orthodox Church) was one of derision;
3. celebrating the bicentennial in Serbia. The focus is on a small network of radical nationalist poets mostly from Belgrade, headed by Matija Bećković;
4. the contribution of the Montenegrin diaspora in Croatia. Dimitrije Popović, a Cetinje-born sculptor living in Zagreb donated to his native town an abstract sculpture named Homage to Njegoš, which was inaugurated in May in a central place between the Monastery and the Njegoš's Palace (Biljarda). The less known Montenegrin-Croatian »connection« (based on the long history of the interaction in the Eastern Adriatic) was thus given a significant recognition.

This paper analyzes some tales of the genre named furta sacra, written in Italy during the Middle Ages. After proposing a definition that can describe the specific nature of this genre within the broader framework of the category of translationes, the focus is on the cast of characters. In particular, this essay takes into consideration the writing strategies and the narrative functions linked to the key players of the furtum: the costumer and the thief, the helper and the tomb keeper, the opponent and the antagonist, the saint, the robbed community, and the community of the adventus. The goal of this paper is to reflect on the writing mechanisms of the hagiographer, particularly related to the confirmation of God's intervention in the translation, the authenticity of the relics, and the presence of the saint in his new 'home'.

M. PAPASIDERO, Il genere dei furta sacra: aspetti letterari e funzioni comunicative del testo agiografico, in «Rivista di Storia della Chiesa in Italia» 2 (2017), pp. 379-410 ( numero della rivista: http://storiadellachiesainitalia.vitaepensiero.it/)

Are Scandinavian monarchs worshipped as state gods, as part of an inherited  mystery apotheosis cult? Her Majesty Queen Margrethe II of Denmark is the supreme authority of the state Church of Denmark (Den Danske Folkekirke.) Supreme authority means; she is the greatest,utmost in power, rule and dominion of the Imperial cult temples of Denmark. Could her Majesty the Queen be in-fact the implied divinity (deity/god) worshipped by the state cult religion, alongside the deceased and deified monarchs of old?
In ancient Scandinavia, reigning monarchs claimed divine lineage to the pagan gods Odin and Freyr. In Christianized Scandinavia this legitimation of the divine right of monarchs would be based on descent from saintly kings. In order to understand this mystery, we must turn to the bible and history, making a careful examination in order to determine which god (or gods) are truly being worshipped in Scandinavia, under the state religion.

ABSTRACT: The author presents the triptych of poems “Santo António,” “S. Joao” and “S. Pedro,” which Fernando Pessoa wrote in June 1935, during the feasts of the three “popular saints” of Lisbon, and which he planned to publish under the title Praça da Figueira but left unpublished. The triptych was first published in 1986, with an introductory study by Alfredo Margarido, which is discussed here. With Praça da Figueira, Fernando Pessoa intended to challenge the appropriation of the traditional popular festivities for the religious and political ends of the Catholic Church and its ally, Salazar’s Estado Novo. For this, the poet emphasizes the pagan and Dionysian imprint of the June festivals and associates St. John with Freemasonry, then the main enemy of the Salazar regime and the Church.
RESUMO: Apresenta-se o tríptico de poemas «Santo António», «S. João» e «S. Pedro», que Fernando Pessoa escreveu em Junho de 1935, durante as festas dos três «santos populares» de Lisboa, e que projectava publicar sob o título Praça da Figueira, mas deixou inéditos. O tríptico foi publicado pela primeira vez em 1986, com um estudo introdutório de Alfredo Margarido, que aqui é comentado. Com Praça da Figueira, Fernando Pessoa pretendia contestar a apropriação dos tradicionais festejos populares para os fins religiosos e políticos da Igreja católica e do seu aliado, o Estado Novo de Salazar. Para tal, o poeta enfatiza o cunho pagão e dionisíaco das festas juninas e associa provocatoriamente S. João à Maçonaria, então a inimiga principal do regime salazarista e da Igreja.

«L'Antonio eremita che vive solo nel deserto è lo stesso Antonio circondato di fedeli che invocano la guarigione, l'Antonio accompagnato da un maialetto dei dipinti trecenteschi è ancora l'Antonio dei santini, circondato dagli animali da stalla e da cortile, l'Antonio che cura i malati di fuoco sacro è l'Antonio che protegge il bestiame dalle malattie e la casa del contadino dagli incendi»: queste sono solo alcune delle sfaccettature della figura di sant'Antonio abate e del culto a lui tributato nel bacino mediterraneo nel corso dei secoli.

Attraverso testi e immagini Laura Fenelli ricostruisce una storia iniziata nel IV secolo dopo Cristo che vede l'asceta trasformarsi da santo eremita e poi taumaturgo a santo contadino e protettore degli animali.

Emergono in queste pagine «i meccanismi attraverso i quali si produce una devozione e un ordine religioso si innesta, talea floridissima, su un culto già radicato da secoli, e lo plasma, lo modifica, lo influenza a tal punto da renderlo, a prima vista, quasi irriconoscibile. Quello che la storia e le rappresentazioni dell'anacoreta della Tebaide, Antonio, dimostrano con chiarezza è il complicato processo attraverso il quale anche dalle immagini, costruite per specifiche esigenze di devozione, a memoria di attività economiche e terapeutiche, nascono nuovi testi e nuove leggende, pronte, ancora una volta, a dar luogo a innumerevoli raffigurazioni, in un continuo processo biunivoco di vasi perennemente comunicanti tra loro».

St. Birgitta of Sweden (d. 1373) is one of the most celebrated female visionaries and authors of the Middle Ages and a central figure in the history of late-medieval religion. An aristocratic widow, Birgitta left her native country in 1349 and settled in Rome, where she established herself as an outspoken critic of the Avignon Papacy and an advocate of spiritual and ecclesiastical reform. Birgitta founded a new monastic order, and her major work, The Heavenly Book of Revelations, circulated widely in a variety of monastic, reformist, and intellectual milieus following her death.
This volume offers an introduction to the saint and the reception of her work written by experts from various disciplines. In addition to acquainting the reader with the state of the scholarship, the study also presents fresh interpretations and new perspectives on Birgitta and the sources for her life and writings.

Përgatitur ng Zyra e Katekizmit e Kryepiskopatës Orthodhokse në Tiranë - KOASH
Përktheu nga greqishtja : Katekistja: Marsela Papa
Dhjetor 2021

Titulli origjinal i librit : "Βιος και Νεα θαυματα του Οσιου Ιωαννου του Ρωσσου"
Titulli : Jeta dhe Mrekullitë e reja të Shën Joan Rusi

Biblografia:

Πρωτοπρεσβυτερου Ιωαννου Βερνεζου, Βιος και Νεα θαυματα του Οσιου Ιωαννου του Ρωσσου, 2016, 3-45.
Protoprezviter Joan Vernezu, Jeta dhe mrekulli të reja të Shën Joan Rusit, 2016, fq. 45-131.

The remarkableness and sanctity of Francis of Assisi is not an indication that he was immune to the same human fragility that we share. This is borne out if we refuse to settle for the piles of modern-day biography and go directly to the most important medieval source literature. In particular, Francis did not experience his stigmatization to be a confirmation of his perfect configuration to Christ, but rather a mercy from God who  was rescuing him from self-absorption.

Chapitre 8 de la thèse de doctorat de Bruno Restif, soutenue en décembre 2004 à l'Université Rennes 2 Haute-Bretagne sous la direction d'Alain Croix : La Paroisse, cadre d'application de la Réforme catholique en Haute-Bretagne (diocèses de Rennes, Dol et Saint-Malo). Histoire d'un processus de transformation religieuse et culturelle (XVIe et XVIIe siècles). Titre du chapitre 8 : Les dévotions : évolutions et permanences.