Academic literature on the topic 'Ecclesiastical clothes'

To our daughter Immena whom we give to God and to be clothed as a nun (sanctimonialis)… for the fear of God, and so that souls fighting for Christ can receive a remedy for their sins through our intermission …’. An aristocratic couple decide to give two of their children (a boy, as well as this girl) to the religious life, and their intention is recorded in a private charter. Lands which have been set aside for the economic support of Immena and her brother are listed at length; then the document concludes with the statement that the two donors, Count Rodulf and Aiga, his wife, ‘requested this concession to be made in the month of November in the tenth year of the reign of our most serene lord Louis, Emperor Augustus’ (that is, the Emperor Louis the Pious, AD 823). A girl is being given to God. Her entry into this new way of life is solemnized by a ceremony in which she will be dressed in clothes appropriate for her withdrawal from the ‘profane’ world: she will almost certainly be veiled in black or purple—although at this time that was a matter for debate in ecclesiastical legislation. The charter may also be interpreted as recording a ‘rite of passage’ which seems to signal Immena’s ‘aggregation’ into a new sacred community, and her separation from the social world of her kin.

Работа посвящена выявлению и анализу архивных материалов из фонда Алтайской духовной миссии (Государственный архив Алтайского края, фонд 164), освещающих особенности этно-культурной идентичности русского населения подведомственной миссии территории (Горный Алтай и его предгорья). При этом религиозная идентичность рассматривается в неразрывной взаимосвязи с этнокультурной и как ее важнейшая составляющая. Выявление подобных материалов представляется актуальным, поскольку позволяет впоследствии осуществить метод интеграции архивных и полевых этнографических источников и получить более достоверную картину особенностей этнокультурной идентичности русских и ее трансформаций в условиях иноэтнического окружения и поликонфессиональной среды. Рассмотрение наблюдений миссионеров начала ХХ в. особенно интересно тем, что отражает процессы, последовавшие за провозглашением свободы совести в 1905 г. По рассматриваемым материалам прослеживается активизация религиозной деятельности старообрядцев и охлаждение к церкви православных. Также наблюдается своеобразная конкуренция православной церкви и старообрядческих общин за своих прихожан, особенно актуальной проблема становится в смешанных в конфессиональном отношении населенных пунктах. Прослеживаются процессы трансформации идентичности, такие как переходы из православия в старообрядчество и, реже, наоборот, также переходы из одного старообрядческого согласия в другое, что, безусловно является интереснейшим проявлением трансформации этнокультурной идентичности. Выявляются наиболее распространенные причины таких переходов, по большей части связанные с практическими соображениями, такими как желание вступить в брак, часто повторный, или получить более выгодные экономические условия. Миссионеры в своих записках выделяют также ряд важнейших этнокультурных маркеров принадлежности к старообрядчеству, не только обрядовых, но и связанных с внешним видом, одеждой, приятием или неприятием некоторых новых явлений жизни. В целом, можно говорить о том, что в начале ХХ в. в Горном и предгорном Алтае наблюдается достаточно пестрый этнокультурный состав русского населения и разнообразные процессы трансформации этнокультурной идентичности. The research is dedicated to revealing and analyzing of archival materials from the fund of the Altai ecclesiastical mission (State archive of the Altai Krai, Fund 164) that concern the specifics of ethnocultural identity of the Russian population who lived at the territory (Gorny Altai and low elevational parts of the Altai) that referred to the running of this mission. The religious identity of the people is seen as closely connected to the ethnocultural identity and is its important integral part. The finding of these materials is believed of much relevance, for it allows using the method of integration of archival and field ethnographical resources and further obtaining of a more clear picture of the specific features in the ethnocultural identity of the Russians, and how it was transformed in conditions of the foreign surrounding and multiconventional environment. The study of the observations of missionaries of the 20th century is especially interesting due to its potential to reflect processes that followed the declaration of freedom of worship in 1905. The studied materials show a growing activity in the sphere of religion among Old Believers and alienation from church among the Orthodox believers. The research reveals a particular competition between the Orthodox church and the communities of Old Believers to have more parishioners, which was a specially evident problem at settlements with confessionally mixed relationships. The research discovers processes of transformation of the identity of people, such as transferring of from the Orthodox church to Old Believers and on the contrary visa versa, what is still noticed much rarer. There were cases of leaving one Old Beleivers’ community for another, and these cases most interesting explosion of the transformation processes of the ethnocultural identity. The work also names the most common reasons of these transformative changes, which were largely dependent on practical perspectives of the people, including willing to get married again, or acquiring a more lucrative economic conditions. The missionaries note in their records a number of most essential ethnocultural markers that belong to the Old Belief, such markers that not only concern rituals, but referring to the outlook of a person, his clothes, accepting or not accepting some new things in life. In general, one can say that in the beginning of the 20th century in Gorny Altai and its neighboring low elevations in Russia the ethnocultural composition of the Russian population was quite varied and was subject to different transformation processes of the ethnocultural identity.

Outrageous women, outrageous god. Women in the first two generations of Christianity. By Ross Saunders. Pp. x+182. Alexandria, NSW: E. J. Dwyer, 1996. $10 (paper). 0 85574 278 XMontanism. Gender, authority and the new prophecy. By Christine Trevett. Pp. xiv+299. Cambridge: Cambridge University Press, 1996. £37.50. 0 521 41182 3God's Englishwomen. Seventeenth-century radical sectarian writing and feminist criticism. By Hilary Hinds. Pp. vii+264. Manchester–New York: Manchester University Press, 1996. £35 (cloth), £14.99 (paper). 0 7190 4886 9; 0 7190 4887 7Women and religion in medieval and Renaissance Italy. Edited by Daniel Bornstein and Roberto Rusconi, translated by Margery J. Schneider. (Women in Culture and Society.) Pp. x+334 incl. 11 figs. Chicago–London: The University of Chicago Press, 1996. (first publ. as Mistiche e devote nell'Italia tardomedievale, Liguori Editore, 1992). £39.95 ($50) (cloth), £13.50 ($16.95) (paper). 0 226 06637 1; 0 226 06639 8The virgin and the bride. Idealized womanhood in late antiquity. By Kate Cooper. Pp. xii+180. Cambridge, Mass.–London: Harvard University Press, 1996. £24.95. 0 674 93949 2St Augustine on marriage and sexuality. Edited by Elizabeth A. Clark. (Selections from the Fathers of the Church, 1.) Pp. xi+112. Washington, DC: The Catholic University of America Press, 1996. £23.95 (cloth), £11.50 (paper). 0 8132 0866 1; 0 8132 0867 XGender, sex and subordination in England, 1500–1800. By Anthony Fletcher. Pp. xxii+442+40 plates. New Haven–London: Yale University Press, 1995. £25. 0 300 06531 0Empress and handmaid. On nature and gender in the cult of the Virgin Mary. By Sarah Jane Boss. Pp. x+253+9 plates. London–New York: Cassell, 2000. £45 (cloth), £19.99 (paper). 0 304 33926 1; 0 304 70781 3‘You have stept out of your place’. A history of women and religion in America. By Susan Hill Lindley. Pp. xi+500. Louisville, KY: Westminster/John Knox Press, 1996. $35. 0 664 22081 9The position of women within Christianity might well be described as paradoxical. The range of practices in the early Church with regard to women, leadership and ministry indicates that this was the case from the beginning, and the legacy of conflicting biblical texts about the role of women – Galatians. iii. 28 versus 1 Corinthians xi. 3 and Ephesians v. 22–3 for example – has, perhaps, made that paradoxical position inevitable ever since. It might be argued, then, that the history of Christianity illustrates the working out of that paradox, as women have sought to rediscover or remain true to what they have seen as a strand of radically egalitarian origins for Christianity which has been subsumed by the dominant patriarchal structure and ideology of the Church. The tension of this paradox has been played out when women have struggled to act upon that thread of egalitarianism and yet remain within Churches that have been (and, it could be argued, remain) ‘patriarchally’ structured.

An account is presented of the current status of the project to radiocarbon date the cloth of the shroud of Turin. The procedures dictated by the Turin ecclesiastical authorities to accomplish this are discussed. It will be concluded that the original protocol, as agreed to by all parties at the Turin Workshop in 1986, suggested a preferable procedure. However, if the three laboratories, who accepted the task of dating the shroud, obtain the same age for the shroud and the three control samples within a standard deviation or two completely independently, most knowledgeable scientists will probably accept the results.

v anglickém jazyce The dissertation thesis with title "Presumptions of the formation of the modern men's suit" elaborates the general and unique features in the typology of men's court, military and ecclesiastical clothes. Research, which is based on written, iconographical and material sources, is aimed at environment at the court of the Austrian Habsburgs in early new ages from the end of the 15th century till beginning of the 90s of the 18th century having respect to history of clothing in the in Czech countries in the context with European clothing culture. The conception of the thesis goes out from the approach to men's suit in the history of clothing as to the cultural discipline. The main theoretic-metodological basis is investigsation of the general and the unique features in the concrete types of the men's clothing, which are characterized most of all of the contemporary construction (cut), material (cloth) and colours of the men's clothing and which has got the style-forming importance by means of these general features. The results of the research work amplifies not only the knowledge in the area of the clothing history, but also brings the possibility of practical application of this knowledge to increase of the cultural values of written, iconographical and material memories with time,...

In the summer of 1660, a strange phenomenon followed Mount Vesuvius’s eruption: red or black crosses started appearing on people’s linen, clothes, and even limbs. Since the Neapolitan people feared that the crosses were a supernatural occurrence and a terrible omen, the political and ecclesiastical leaders promoted the publication of books providing reasonable and pious explanations of the phenomenon. Among the authors who intervened in the debate over the nature of the crosses were Carlo Calà (who was hoping to gain favor with both the Viceroy and the Pope) and Athanasius Kircher, one of the leading protagonists of early modern Catholic culture. This chapter explains how the common interest in the crosses and Kircher’s scientific curiosity for fossils and giants provided Carlo with the opportunity to approach Kircher and make him aware of the case of his ancestor Giovanni, with the hope that the illustrious Catholic intellectual might support it.

This essay presents a hitherto unknown work: the first autobiography ever written by an Albanian. It was composed in 1881–2 by a young man (born in 1861) called Lazër Tusha; he wrote it in Italian, and the manuscript has been preserved in an ecclesiastical archive in Italy. Tusha was the son of a prosperous tailor in the city of Shkodër, which was the administrative centre of the Catholic Church in Albania. He describes his childhood and early education, which gave him both a love of Italian culture and a strong desire to serve the Church; at his insistence, his father sent him to the Catholic seminary there, run by the Jesuits. He describes his disappointment on being obliged, after six years, to leave the seminary and resume lay life, and his failed attempts to become either a Jesuit or a Franciscan. Some aspects of these matters remain mysterious in his account. But much of this unfinished draft book is devoted to things other than purely personal narrative: Tusha writes in loving detail about customs, superstitions, clothes, the city of Shkodër, its market and the tailoring business. This is a very rich account of the life and world of an ordinary late-nineteenth-century Albanian—albeit an unusually thoughtful one, with some literary ambition.

Sienkiewicz had to dress the characters of Quo vadis in period garments. Their descriptions rarely appear, but they are highly suggestive of how the author understood ancient Rome and tried to recreate it in his work. Sienkiewicz gives detailed descriptions of costumes only when they concern the most important figures in his novel, or if clothing plays an important role in the plot. The rest of the protagonists are treated as collective characters whose clothing is identified only in terms of togas, stolae, or the robes of the poor. Beside the ubiquitous tunic, other Latin names of clothing primarily indicate the status of characters or are mentioned when Sienkiewicz uses clothes to disguise them. In those cases, the ubiquitous tunic receives an adjectival descriptor of colour or shade, which in the world of Quo vadis has a differentiating function. The names of the characters’ outfits have their origins in Roman literature. The terms introduced in the novel allow for an easy recreation of the author’s reading list, which consists of the basic works of a classical education—Cicero, Suetonius, Plutarch, Pliny, Horace, Propertius, Juvenal, Martial. Sometimes Sienkiewicz mixes his classical terminology with those of ecclesiastical Latin, creating an unintendedly humorous effect. However, the writer’s use of costume colour seems to have been inspired by the paintings of Lawrence Alma-Tadema and Henryk Siemiradzki. This chapter will explore the very close relationship between text and paintings, and utilizes Sienkiewicz’s colour coding to pinpoint some of the images on which he drew.

This chapter considers the wealth of some of Ireland’s kings, as represented by Viking Age silver hoards, and relates it to investment in the ecclesiastical sphere. While the rich Irish annals do not contain references to hoards or hoarding, there are some mentions of the phenomenon in early literary sources, and these relate to the church. Considering the occurrence of hoards and silver-working on ecclesiastical estates, as well as the status of the cross-marked ingot, it is argued that Viking Age silver hoards were deposited on church land with higher frequency than has hitherto been appreciated. This finding, in turn, suggests Irish secular elites obtained considerable quantities of silver wealth from the Scandinavians and gifted it to the church, with whom they often had close dynastic connections.