Academic literature on the topic 'All Saints Church'

On 17 October 2010 Mary MacKillop became the first Australian citizen to be officially canonized by the Roman Catholic Church. This event generated a similar outpouring of patriotic enthusiasm to that which greeted Mary’s beatification in 1995. The title of this paper is borrowed from a newspaper article of 1985 by the poet, publisher and self-described ‘implacable agnostic’, Max Harris, a fervent supporter of Mary’s canonization. Saints are the only relatives that you can choose, commented Bishop Ambrose of Milan in the fourth century, and taking this ancient aphorism rather more literally than St Ambrose intended, Dame Edna Everage has claimed descent from a branch of the MacKillop family tree. As Dame Edna’s creator, comedian and satirist Barry Humphries, is a shrewd observer of Australian culture, Mary MacKillop’s triumph as a saint for all Australians seems assured — but what does this reveal about the meaning of sainthood in contemporary Australian society? This paper will trace some important stages in devotion to saints in Australian history before returning to Mary Helen MacKillop, her status as a national icon, and the threads of change and continuity which can be discerned in her cult.

This article analyzes genealogies as a strategy of representation of clergy in Early Medieval Ireland. The Irish genealogies, especially the genealogies of saints were, as D. Ó Corráin put it, a product of “dynastically-minded clergy”: this hereditary clergy arose from the 7th century on, at latest. Trying to represent the founder saint in the most favourable light and to confirm their own privileges and rights to church property, the compilers of genealogies often used the following devices: (1) suppressing the saint’s foreign origin (St Ailbe and others); (2) portraying the saint as a member of the local ruler’s family or as a relative of an incumbent abbot or an abbatial dynasty (St Rúadán of Lothra); (3) constructing the saint’s maternal genealogy, thereby forging the necessary dynastic connections. All the three strategies were applied in the Irish legend of Saint Gregory the Great: Gregory is presented as a son of an Irishman, who was allegedly a relative of the previous Pope, and his mother was said to be a Pope’s daughter.

В данной статье автор рассматривает историю службы Всем русским святым с момента её возникновения до настоящего времени. Созданная в середине XVI века насельником Суздальского Спасо-Евфимиева монастыря иноком Григорием, служба пережила долгие годы забвения, которые пришлись на Синодальный период истории Русской Церкви. Она возродилась на Поместном Соборе 1917-1918 годов благодаря стараниям профессора Петроградского университета Бориса Александровича Тураева. На протяжении многих лет служба совершенствовалась и дополнялась святителем Афанасием (Сахаровым) и другими русскими гимнографами. Впервые возрождённая служба Всем русским святым была опубликована к моменту закрытия Поместного Собора в 1918 году. Следующее её издание с «политическими» правками вышло в 1946 году после окончания Великой Отечественной войны. В 1987 году, к 1000-летию Крещения Руси, в майской Минее был напечатан текст данной службы, который использовался за богослужением до 2015 года, после чего постановлением Священного Синода был в очередной раз отредактирован. Служба Всем святым, в земле Русской просиявшим, несомненно является самым замечательным произведением русской гимнографии XX века, и ознакомление с её историей позволит читателю лучше понять смысл не только данного последования, но и самого праздника Всех Русских святых. In this article the author considers the history of the divine service to All Russian Saints since its beginning until present time. The divine service, created in the middle of the 16 century by Grigoriy, a monk of Suzdal the Saviour Monastery of Saint Euthymius, had been in oblivion for many years, during the Synodal period of the Russian Church history and was reborn at the 1917-1918 Church Council due to efforts of Boris Aleksandrovich Turaev. Since the Council it has been improved and complemented by St Afanasiy (Sakharov) and other hymnographers for many years. In 1918 the close of the Church Council saw the first publication of the text of the divine service to All Russian Saints. Its next «politically» edited option was published in 1946 after the Great Patriotic war. In 1987, in commemoration of the 1000th anniversary of Russian Baptism, the text was published in May Mineya. The text had been used for worship until 2015. Later it was once again edited by the decision of the Holy Synod.The divine service to All the Saints, whose light shone forth in Russian land, is undoubtedly the most remarkable work of Russian hymnography of the 20th century. The acquaintance with its history allows the reader to understand the sense of not only this service order, but also the Feast itself.

Situs yang merupakan bekas gereja All Saints yang terletak di area Fishergate (York) ini dapat menjadi contoh situs yang memberikan informasi mengenai tingkat preservasi sisa manusia di wilayah Inggris. Ekskavasi tahun 2007-2008 berhasil menemukan ratusan individu yang digunakan dalam penelitian ini, dibantu dengan metode metode yang berkaitan dengan statistik untuk mengetahui frekuensi dan indeks preservasi anatomis dari masing-masing individu. Metode-metode ini diharapkan dapat memberinformasi mengenai tingkat representasi dan preservasi elemen rangka serta mendapatkan informasi bagaimana faktor lokasi, periode penguburan, dan kategori usia serta jenis kelamin dapat mempengaruhi tingkat preservasi tersebut. Tingkat preservasi sisa manusia berkaitan erat dengan faktor-faktor seperti lokasi penguburan, kedalaman penguburan, dan juga usia mati individu yang bersangkutan. Hasil analisis menunjukkan bahwa tulang-tulang panjang seperti tibia dan fibula memiliki tingkat preservasi yang tinggi yang dibutuhkan untuk bertahan dari gejalagejala tafonomi yang terjadi setelah penguburan. Kondisi ini dapat terjadi pada tulang yang berstruktur kuat dan berukuran besar, jika dibandingkan dengan tulang-tulang seperti tulang pergelangan tangan dan kaki, tulang-tulang jari, dan hyoid yang berukuran kecil. Analisis juga menunjukkan bahwa individu yang dikuburkan di areal dalam gereja memiliki tingkat preservasi yang lebih baik jika dibandingkan dengan individu yang dikuburkan di areal luar gereja. Individu-individu pada sampel yang berasal dari periode Romano-British menunjukkan tingkat preservasi yang lebih tinggi. Hal ini berkaitan dengan kedalaman letak kubur dari permukaan tanah. Sementara itu, perbandingan antara usia mati antara individu-individu sampel menunjukkan bahwa sisa individu berusia dewasa terpreservasi lebih baik jika dibandingkan dengan sisa individu yang berusia kanak-kanak. Penelitian mengenai tafonomi sisa manusia ini hanyalah bersifat penelitian tahap awal, sehingga ada baiknya dilakukan penelitian lebih lanjut.

This article studies the Christian Church as a communion of saints by focusing on the New Testament references to prayer. Because of their content, some prayers are directly and expressly concerned with the communion and unity of Christian believers. But independent of their specific topic or request, all prayers provide worthwhile insights with regard to the communion of saints. The importance (and even necessity) of Christians praying together as well as interceding and giving thanks for each other is stressed. Numerous prayers having been uttered by individual believers in solitude are later reported in letters in order to strengthen the rest of the Church. By taking into account the unfortunate physical fragmentation of churches during the Covid-19 pandemic, the contribution highlights what the Church today, as a physical (and digital) communion of saints, can learn from the New Testament’s teaching on prayer.

Although The Church of Jesus Christ of Latter-day Saints is considered a conservative religion and for decades its U.S. members have been among the most reliable supporters of the Republican Party, the Church’s position and rhetoric in recent years and the opinions of many of its members toward immigration clearly diverge from the Republican agenda and the opinions of other conservative religious Americans. This study seeks to better understand Latter-day Saints’ view of immigration by evaluating how leaders of the Church of Jesus Christ of Latter-day Saints have talked about immigration over time. To do this it examines all addresses given in the Church’s General Conferences from 1851 to 2019. It finds that Church leaders have consistently portrayed immigration and immigrants in positive terms and that the support today is in line with the tone and approach that Church leaders have exhibited in the past. Among other things, Church leaders have identified themselves as descendants of immigrants, coupled immigration with the history of the Church, emphasized the need to help immigrants, and used immigrants as examples of behavior that people should emulate. The article concludes by discussing how Church leaders have addressed immigration in recent years when members’ opinions about immigration are anything but uniform.

The purpose of this article is to provoke discussion on the worship of images depicting saints. However, it is not about defending this worship, since this issue has already been definitively settled by the Church. Instead, the article concerns a new problem – the controversies that arose in connection with some modern depictions of saints, mainly in painting. The mildest of these controversies involve paintings, often made on the basis of surviving photographs, showing saints during their ordinary everyday activities, e.g. while working or resting. A much sharper polarization of opinions occurs when the painting reveals the ethos of the saint with all realism, that is including also their imperfections, and even sin. Can such a saint be an object of veneration which, after all, inherently entails following them as role models? Is such veneration not an acceptance and promotion of flaws that contradict biblical morality? Can such images serve a didactic function? Instead, wouldn’t a certain idealization be advisable – the portrayal of a saint as someone perfect, excluding their flaws and weaknesses? The author takes a position on these controversies by formulating criteria for “good” images based on the theological and moral principles of their worship and an analysis of their functions.