Russian 
English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Краткое содержание
- Имя Лоренцо не встречается в Библии; это современное имя итальянского происхождения, хотя оно обладает собственным достоинством и значением.
- Лоренцо означает «увенчанный лавром» и символизирует честь и победу, что согласуется с такими христианскими добродетелями, как стойкость и совершенство.
- Лоренцо не имеет еврейских корней, но его значение перекликается с библейскими образами венцов и может духовно резонировать с христианскими темами.
- Христианские ассоциации с именем Лоренцо включают его связь со святым Лаврентием, вдохновляющим тех, кто носит это имя, на мужество, щедрость и веру.
Библиография (нажмите, чтобы показать)
Библиография:
Antwi, E. (2024). Assessing the Mode of Biblical Interpretation in the Light of African Biblical Hermeneutics: The Case of the Mother-Tongue Biblical Interpretation in Ghana. Religions.
BeDuhn, J. (2019). Manichaean Biblical Interpretation. The Oxford Handbook of Early Christian Biblical Interpretation.
Beier, J. (2024). The Oxford Handbook of Early Christian Biblical Interpretation. Zeitschrift Der Savigny-Stiftung Für Rechtsgeschichte Kanonistische Abteilung.
Budennaya, E. (2023). Non-standard forms of saints’ names in Old East Slavic. Russian Linguistics¯: International Journal for the Study of the Russian Language, 1–17.
Davies, P. (2019). Saving the Soul of Giovanni di Bicci de’ Medici: Function and Design in the Old Sacristy of San Lorenzo. Architectural Histories.
Dormandy, M. (2021). David Horrell, Ethnicity and Inclusion: Religion, Race, and Whiteness in Constructions of Jewish and Christian Identities & Esau McCaulley, Reading While Black. African American Biblical Interpretation as an Exercise in Hope. 143, 312–316.
Enemuo, B. (2018). An Ethnographic Study of Clergy-Laity Collaboration for the Enhancement of the Mission of the Church in the Catholic Diocese of Nnewi, Nigeria.
Gabuev, A. K. (2021). The history of the Imyaslav polemic in the context of foreign Church journalism. Vestnik of North-Ossetian State University.
Gatawa, L. B. (2021). Unity and Diversity Among the Saints: Communion of Saints in Context.
Gomes, C. (2013). Richard Hooker and the shaping of the Church of England’s identity¯: the role of Scripture, Reason and Tradition. 201–207.
Guseinova, A. (2020). Names of sacred ranks and ranks of saints in the Khakass language. 11.
Hatina, T. R. (2020). Biblical Interpretation in Early Christian Gospels.
Jura, D. (2021). Biblical Interpretation of The Lex Talionis In the Old Testament and The Role of Christian Education in Educating Church Members. Proceedings from the 1st International Conference on Law and Human Rights, ICLHR 2021, 14-15 April 2021, Jakarta, Indonesia.
JuzelÄ—nienÄ—, S., AleÅ¡iÅ«naitÄ—, L., BruneviÄÂiÅ«tÄ—, R., & RaÅ¡ÄÂiauskaitÄ—, L. (2017). THE ROLE OF EXTRACURRICULAR ACTIVITIES IN TEACHING LITHUANIAN AS FOREIGN LANGUAGE. 8184–8187.
Kamp, G. (2015). The pneumatological Christology of David Coffey. The Australasian Catholic Record, 92, 67.
Konrád, E. (2022). Szentkultusz és személynévadás Magyarországon Cult of Saints and Naming in Hungary(#)(#)(#). By Mariann SlÃÂz. Historical Studies on Central Europe.
Ladas, A. (2023). Gregory Palamas’ Reading of a Seventh-Century Pseudo-Athanasian Homily. Studia Universitatis BabeÈ™-Bolyai Theologia Orthodoxa.
Mironowicz, A. V. (2017). Orthodox Church in Tsar Russia. Elpis, 19, 21–27.
Mitchell, C. (2024). Biblical interpretation at the Ottawa convoy occupation. Studies in Religion.
Mitterauer, M. (2022). Name of Saints Between Byzantium and Europe. Balkanistic Forum, SOCIAL ANXIETY AND SOURCES OF MOBILISATION.
Morrissey, F. (2022). Hidden Caliphate: Sufi Saints beyond the Oxus and Indus. Asian Affairs, 53, 795–798.
Mushayavanhu, D. (2013). The spiritual weakness of Western Missionary Founded Churches as the cause of the rise of Africa Independent Churches in Zimbabwe with special reference to theUniting Presbyterian Church in Southern Africa.
Parsons, A. (2015). National Patriotism in Papal Teaching by John J. Wright (review). Franciscan Studies, 3, 322–324.
Perrin, R. D., Miller-Perrin, C., Bayston, L., & Song, J. (2022). Changing Physical Punishment Attitudes Using the Alternative Biblical Interpretation Intervention (ABII) Among First-generation Korean Protestants. International Journal on Child Maltreatment Research Policy and Practice, 6, 13–33.
Perrone, L. (1988). Joan M. Hussey, The Orthodox Church in the Byzantine Empire. Byzantinische Zeitschrift, 81, 75–77.
Ponzo, J. (2020). The Case of the Offering of Life in the Causes for Canonization of Catholic Saints: The Threshold of Self-Sacrifice. International Journal for the Semiotics of Law – Revue Internationale de Sémiotique Juridique, 1–21.
Puzynin, A. (2012). The Tradition of the Gospel Christians: A Reconstruction of the Practice of Biblical Interpretation. 7–52.
Răchișan, D.-A. (2022). Names of saints and holidays in various Romanian ethnographic areas and cultural spaces. Proceedings of the International Conference on Onomastics Name and Naming.
Sauerländer, W., & Dollenmayer, D. B. (2014). The Catholic Rubens: Saints and Martyrs.
Serino, R. (2019). Solomon, Sheba, and the haunting of race in the Church and biblical interpretation. Review & Expositor, 116, 225–232.
SlÃÂz, M. (2022). Cultural, social and political influences on the frequency of saints’ names. Proceedings of the International Conference on Onomastics Name and Naming.
Spenciner, D. B., & Dziemianowicz, T. (2023). Survey of the Early (pre-1000 AD) Use of Christian Saints’ Names and Images on European Coins. KOINON: The International Journal of Classical Numismatic Studies.
Tan, J. (2021). Patristic Biblical Interpretation in China.
Uwaegbute, K. I. (2023). African biblical studies and the question of methodology: A focus on New Testament scholarship in Nigeria. HTS Teologiese Studies/Theological Studies.
Warner, D. (2011). Doctors of the Church.
Wet, C. L. (2020). The Narrative Shape of Emotion in the Preaching of John Chrysostom, by Blake Leyerle. Journal of Early Christian History, 10, 110–114.
Youkhana, E. (2016). Migrants’ religious spaces and the power of christian saints: The Latin American Virgin of Cisne in Spain. 139–156.
Zaluchu, F. (2022). Redeeming Gender Imbalances: How Biblical Interpretation Can Affect Women’s Health in Indonesia. Christian Journal for Global Health.
Ô²Õ¡Õ²Õ¸Ö‚Õ´ÕµÕ¡Õ¶Ô¶Õ¡Ö„Õ¡Ö€Õ«Õ¡. (2024). ÕŠÕ¡Õ¿Õ¯Õ¥Ö€Õ¡Õ´Õ¡Ö€Õ¿Õ¡Õ¯Õ¡Õ¶ Õ·Õ¡Ö€ÕªÕ´Õ¡Õ¶ Õ½Õ¯Õ¦Õ¢Õ¶Õ¡Õ¾Õ¸Ö€Õ¸Ö‚Õ´Õ¶ Õ¸Ö‚ Õ¾Õ¡Ö€Õ¤Õ¡ÕºÕ¥Õ¿Õ¡Õ¯Õ¡Õ¶ Õ¡Ö€Õ±Õ¡Õ£Õ¡Õ¶Ö„Õ¨¤ ÕŽÖ€Õ©Õ¡Õ¶Õ¥Õ½ Õâ€Ã•Â¥Ã–€Õ©Õ¸Õ² Ö‡ Õ€Õ¸Õ¾Õ°Õ¡Õ¶ Õ„Õ¡ÕµÖ€Õ¡Õ£Õ¸Õ´Õ¥ÖÂÕ«. Studies in Oriental Sources.
Alfonso, E. (2024). Jewish exegesis and a vernacular translation of the Hebrew Bible. Journal of Jewish Studies.
Bombaerts, G., Hannes, T., Adam, M., Aloisi, A., Anderson, J., Berger, L., Bettera, S. D., Campo, E., Candiotto, L., Panizza, S. C., Citton, Y., D’Angelo, D., Dennis, M., Depraz, N., Doran, P., Drechsler, W., Duane, B., Edelglass, W., Eisenberger, I., ¦ Hong Kong, T. C. U. (2024). От экономики внимания к экологии внимания. Манифест.
Dahan, G. (2017). Erreurs textuelles, fautes de traduction et enrichissement herméneutique dans l’exégèse chrétienne de la Bible au Moyen Âge. 4–23.
Ditommaso, L., Henze, M., & Adler, W. A. (2017). The Embroidered Bible: Studies in Biblical Apocrypha and Pseudepigrapha in Honour of Michael E. Stone.
Ditommaso, L., & Turcescu, L. (2008). The reception and interpretation of the Bible in late antiquity¯: proceedings of the Montréal colloquium in honour of Charles Kannengiesser, 11-13 October 2006.
Drenas, A. J. G. (2014). ‘The Standard-bearer of the Roman Church’: Lorenzo da Brindisi (1559-1619) and Capuchin Missions in the Holy Roman Empire.
Grypeou, E. (2010). DITOMMASO, Lorenzo & Lucian TURCESCU (eds.) (Leiden-Boston, 2008), The Reception and Interpretation of the Bible in Late Antiquity. Proceedings of the Montréal Colloquium in Honour of Charles Kannengiesser, 11-13 October 2006.
Haan, A. (2023). Valla’s False Modesty: The Annotationes Novi Testamenti Compared with the Biblical Scholarship of Giannozzo Manetti (1396–1459) and Aurelio Lippi Brandolini (1454?–1497). Reformation & Renaissance Review, 25, 119–135.
Henten, J. W. (2019). The Embroidered Bible: Studies in Biblical Apocrypha and Pseudepigrapha in Honour of Michael E. Stone, edited by Lorenzo DiTommaso, Matthias Henze, and William Adler. Journal for the Study of Judaism.
Howell, J., Hirshbein, L., & Stern, A. (2022). Entanglements of Eugenics, Public Health, and Academic Medicine: Reckoning with the Life and Legacies of Victor C. Vaughan. Bulletin of The History of Medicine, 96, 516–544.
Kajikawa, L. Y. (2009). Eminem’s My Name Is: Signifying Whiteness, Rearticulating Race. Journal of the Society for American Music, 3, 341–363.
Marinucci, L. (2024). Seeing Something as Something Else: The Logic of Mitate 見立ã¦. The Journal of East Asian Philosophy.
Merlo, A., & Lavoratti, G. (2022). Vernacular architecture and art. The representation of traditional build-ings in Lorenzo Ghiberti’s Gates of Paradise in the Baptistery of Florence. Proceedings HERITAGE 2022 – International Conference on Vernacular Heritage: Culture, People and Sustainability.
Perrone, L. (2008). Scripture For A Life Of Perfection. The Bible In Late Antique Monasticism: The Case Of Palestine. 393–417.
Quinn, D. (2010). The Reception and Interpretation of the Bible in Late Antiquity: Proceedings of the Montreal Colloquium in Honor of Charles Kannengiesser, 11-13 October 2006 – Edited by Lorenzo DiTommaso and Lucian Turcescu. Religious Studies Review, 36, 155–155.
Рибейро, М., Малькорра, Б., Мота, Н. Б., Вилкенс, Р., Хюбнер, А. В. Л. К., Окружающая среда, К. Р.-К. Б. М., Институт, Д. М., Норте, Ф. У., Натал, Бразилия, Мобильный мозг, Р. Д., Мозг, М., Жанейро, Р., Психиатрия, И., Жанейро, Ф. У., Компьютерные науки, Д., Эксетер, Т. У., Эксетер, Великобритания, ¦ Алегри, П. (2024). Методология для объяснимых больших языковых моделей с использованием интегрированных градиентов и лингвистического анализа в классификации текста.
Schiavon, A. (2018). Los jeroglÃÂficos de Lorenzo Lotto para el coro de Santa Maria Maggiore de Bérgamo. 123–149.
Teal, A. (2010). The Reception and Interpretation of the Bible in Late Antiquity: Proceedings of the Montréal Colloquium in Honour of Charles Kannengiesser, 11–13 October 2006. Edited by Lorenzo DiTommaso and Lucian Turcescu. The Journal of Theological Studies, 61, 325–327.
Zamora, J. C., Svensson, M., Kirschner, R., Olariaga, I., Ryman, S., Parra, L., Geml, J., Rosling, A., AdamÄÂÃÂk, S., Ahti, T., Aime, M. C., Ainsworth, A., Albert, L., Albertó, E., GarcÃÂa, A., Ageev, D., Agerer, R., Aguirre-Hudson, B., Ammirati, J., ¦ Ekman, S. (2018). Considerations and consequences of allowing DNA sequence data as types of fungal taxa. IMA Fungus, 9, 167–175.
