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1
Lányi, Gábor. "“Ecclesiastical Authority Terror”. The Downgrading of the Szigetszentmiklós Reformed Parish to Mission Parish in 1956." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (September 20, 2020): 53–78. http://dx.doi.org/10.24193/subbtref.65.2.03.
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"On 24 May 1956, Délpest Reformed Diocese – by the consent of the Danubi-an Reformed Church District– downgraded the Szigetszentmiklós Reformed Parish to the status of mission parish. The 700 members strong, almost 400 hundred years old parish’s chief elder was also relieved of his duties whilst the consistory was dis-solved. The downgrading of the long-standing parish, the dissolution of the elected consistory, and the deprivation of its right to elect its minister gave rise to protests both inside and outside the parish. An array of scandals, disciplinary issues, and dif-ficult as well as intricate lawsuits followed. The matter also generated waves in the entire Reformed Church since the presidium of the diocese overlooked the ecclesias-tic rules and regulations, ordering the downgrade without the consent of the dioce-san assembly –also assisted by the presidium of the church district–, accepting the new situation and appointing the mission minister. The case of Szigetszentmiklós is a great example to understand the global pic-ture of the actions taken against the disloyal ministers and consistories by the ecclesi-astic governance intertwined with the one-party state. Keywords: Hungarian Reformed Church during communism, church–state relations during communism, 20th-century history of the Reformed Church in Hungary, cold war, Albert Bereczky, Szigetszentmiklós."
2
Wereda, Dorota. "Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history." Historia i Świat, no. 8 (August 29, 2019): 133–48. http://dx.doi.org/10.34739/his.2019.08.09.
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In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was donated to the library of the seminary in Lublin. In the years 1879–1881, the exterior of the church was changed, giving the building an appearance characteristic of Orthodox Church temples. Leśna Podlaska became an important centre of Russification policy carried out by Russia.
3
Hammond, David. "The Virtual Classroom and the Local Church." Horizons 43, no. 1 (May 13, 2016): 106–32. http://dx.doi.org/10.1017/hor.2016.2.
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In his important 2005 analysis of the Catholic Church in America, Peter Steinfels observed that in some respects, the future of lay parish ministry is assured. Catholics are willing. The church needs them. The parish of 2025 will employ them. What remains to be determined is who will be drawn to these positions and how they will be trained, appointed, promoted, retained, and supported in their work and their personal spiritual growth. With sufficient neglect and discouragement, of course, their numbers could level off…, turnover could increase, those with greatest potential for leadership could be driven away, or polarization that has injured other aspects of lay parish ministry could settle in here, too. How will they be trained? Traditional university programs, of course, will continue to do the job for a relatively small body of professionals. But many potential lay ministers are not in a position to go to the universities that offer graduate degree programs in theology or religious education. There are financial and geographic obstacles facing many who are “willing” and who might possess great “potential for leadership.” They live in remote parts of the country or are stationed in military bases around the world, and the cost of spending years on a campus with a graduate theology program is not financially realistic. The local churches need their involvement in ministry; some of these potential leaders are now being trained in online programs.
4
Williamson, Magnus. "Liturgical Polyphony in the Pre-Reformation English Parish Church: A Provisional List and Commentary." Royal Musical Association Research Chronicle 38 (2005): 1–43. http://dx.doi.org/10.1080/14723808.2005.10541008.
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The great majority of late-medieval lay people encountered the Universal Church most directly, and in some cases exclusively, through their local parish church. The parish has therefore been at the heart of research into lay piety, as witnessed in a range of detailed studies of pre-Reformation beliefs, rituals, rites of passage, clergy, episcopal oversight, parochial administration and social organization. Until recently, however, the ‘soundscape’ of the pre-Reformation parish has received less exhaustive attention, perhaps because the parish has been seen as peripheral or subordinate to the mainstream of musicological research (few first-rank composers are known to have worked within English parish churches), but also because the documentary sources are more disparate and often less complete and informative than the archives of more superficially prestigious institutions. Nevertheless, if the widespread cultivation of polyphonic singing within divine worship was one of the seminal cultural achievements of late-medieval England, what contribution did the parish make towards this revolution? How many parishes maintained polyphonic choirs? What role did the laity play in promoting liturgical polyphony? And what might such initiatives reveal concerning lay attitudes towards liturgical music? Studies of Bristol, London, Louth, Ludlow and York have highlighted the potential of the parish as a focus for musicological research, and have begun to answer some of these questions. The following handlist, an earlier form of which was prepared for the 2002 Harlaxton Medieval Symposium, is intended to serve as a springboard for further research in this field. Although neither complete nor definitive, its aims are to bring together, as comprehensively as possible, the available evidence concerning the singing of liturgical polyphony before 1559, and to provide an overview of the contextual factors which have informed the underlying methodology: to this end, the list itself is preceded by an extended commentary.
5
Adamczyk, Tomasz. "Kościół i parafia w doświadczeniach polskich migrantów." Roczniki Nauk Społecznych 12(48), no. 1 (2021): 79–104. http://dx.doi.org/10.18290/rns20481-4.
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The article shows the institutional and societal dimension of the religiosity of Polish migrants in Great Britain. Three issues were subjected to sociological analysis: church, parish and clergy, which were presented from the perspective of the respondents’ experience. Empirical material was collected using the qualitative research method using in-depth interview techniques. Sociological analysis has shown that in a pluralistic society, changes in the institutional parameter of religiosity are multidirectional. In a multicultural society, some migrants negatively assess the institutional dimension of the functioning of the Church or parish, for others, especially in the context of migration, they become important and much needed. The assessment of the clergy is also diversified and often depends on the level of religiosity of the examined person.
6
Eremeeva, O. I., and N. A. Murashova. "Church libraries in West Siberia in the XIX- XX centuries." Bibliosphere, no. 3 (September 30, 2017): 22–26. http://dx.doi.org/10.20913/1815-3186-2017-3-22-26.
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Church libraries played a great role in spreading knowledge at the turn of XIX-XX centuries. Parish libraries included the latest literature of an educational character. The diocesan library stocks contained books on history, pedagogy and other sciences. Libraries of theological seminaries had more extensive literature list in foreign languages. Libraries of religious schools besides books had periodicals. A huge contribution to developing the librarianship in Siberia had religious brotherhoods, which opened libraries and reading rooms as well.
7
Barron, Caroline M. "Church music in English towns 1450–1550: an interim report." Urban History 29, no. 1 (May 2002): 83–91. http://dx.doi.org/10.1017/s0963926802001086.
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In the towns of late medieval England (where perhaps 10 per cent of the population may have lived) the parish churches were being continuously expanded, adapted and decorated. Chantry and fraternity chapels were added between the nave pillars, or at the eastern ends of the aisles and here, as well as at the high altar, masses were celebrated and prayers recited with incessant devotion by the living for the repose of the souls of those who had died. These intercessory services, together with those of the usual liturgical round which took place in the choir and in the nave, were increasingly accompanied by complex polyphonic music involving several singers, both men and boys, and the playing of organs which were becoming ubiquitous in medieval parish churches. The development of this dynamic parish music has been detected, but not much studied. In part this is the result of the failure of urban historians and musicologists to talk to each other. Historians of late medieval religion have recently been exploring the diversity and sophistication of parochial devotional practices and have reaffirmed the importance of religious guilds and chantry foundations in enriching the liturgical practices of the parish, but they have paid little attention to music, and none to the impact of church music on civic ceremonial and the legitimating processes of urban rulers. Musicologists who have worked on the music of the English church have been, until very recently, comparatively uninterested in what happened beyond the interior of the church and, in any case, more interested in the great royal and collegiate foundations from which some music has survived. The surprising conclusion is that, for both urban historians and musicologists, the connected argument that links religious ritual, broadly defined, with the spatial and social dimensions of life and work in towns barely yet exists.
8
Rzepecka, Marta. "Marta Rzepecka: Archiwum kapituły i parafii Opatów." Archiwa, Biblioteki i Muzea Kościelne 93 (April 21, 2021): 259–77. http://dx.doi.org/10.31743/abmk.12529.
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The aim of the following article is to present and analyse the collection of the Chapter and Parish Archive in Opatów. The Opatów chapter, existing for over eight centuries, is one of the oldest Polish collegiate chapters. The canons of Opatów produced a great number of records, which constitute an important source for the regional history. Unfortunately, through the centuries the documents of this archive have been depleted due to numerous wars, partitions, church fires and because of borrowing of these documents.The author concentrates on the archival sources ffom the Chapter and Parish Archive in Opatów. Among others, there are statutes and detailed reports of the Opatów chapter meetings ffom the years 1762-1822 and 1848-1972, original documents issued for the chapter and its church sińce the 16® century, the records of the bishops of Sandomierz, consistory’s and diocesan curia’s correspondence, inventories of a church property and benefices of St Marcin Church in Opatów. This archive materiał includes, among other things, information on canons, the chapter, a church property and on the materiał and spiritual condition of the parishioners. The other collection (The Parish Archive in Opatów) holds mainly registers. There are birth, marriage, death records. The oldest records are baptism ones. They have been kept sińce the beginning of the 17® century. The oldest death records are ffom the end of the 17® century, while marriage ones ffom the first half of the 18® century. The registers are connected with the banns books of the intended marriages and prenuptial exams. In the above-mentioned collection there are such books ffom the 20® century. Apart ffom registers, interesting materiał to leam the history of the parish of Opatów can be found in petty cash ledgers and minutę books such ecclesiastical institutions as the Third Order of St Francis, Rosary Fratemity, rosary groups and "Caritas"
9
NEVILLE, CYNTHIA J. "Native Lords and the Church in Thirteenth-Century Strathearn, Scotland." Journal of Ecclesiastical History 53, no. 3 (July 2001): 454–75. http://dx.doi.org/10.1017/s0022046901008715.
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The thirteenth century in Scotland witnessed a determined effort on the part of the crown and its ecclesiastical officials to initiate a series of reforms comparable to those that had so deeply altered the social and religious life of England and continental Europe. An important aspect of the transformation that occurred in Scotland was the consolidation of a network of parish churches throughout the kingdom. Scottish authorities, however, encountered several obstacles in their attempts to create parishes, and especially to assign sufficient revenues to them. In the lordships controlled by old Celtic families in particular the Church's designs sometimes clashed with the interests of great native land-holders and their kinsmen. In many of these lordships the process of parish formation was ultimately the result of negotiation and litigation which saw the Church forced to accommodate the claims of Celtic landowners. This article examines, in the context of the native lordship of Strathearn, the struggles that marked the creation and consolidation of some parishes in thirteenth-century Scotland.
10
Jemielity, Witold. "Budownictwo kościelne w Królestwie Polskim." Prawo Kanoniczne 39, no. 1-2 (June 5, 1996): 95–135. http://dx.doi.org/10.21697/pk.1996.39.1-2.04.
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The administrative regulations concerning the church erections should be divided into two groups = from the year 1817 and 1863. The first group was initiated with the provision of Alexander the First’s in 6/18.03.1817. Supplemented with the governor’s decision in 3.01.1818. The resolution of Alexander the First’s in 25.12.1823/6.01.1824, the regulations of the government, religion and public education board in 8.01.1829 and the decision of the governor’s in 8/20.10.1837. The latter group of regulations was introduced by Alexander the Second with the ucase dated from 8/20.01.1863. The Tsar’s order was supported by the Administrative Board of the Kingdom in 15/27.03.1863 and it sanctioned the instructions of church and other parish erections in 5/17.03.1863. Church administrations were allowed to spend 300 roubles. It was much more than the sum of the 7,50 roubles they had been allowed before. And the governors’ administrations had at their disposal 3000 roubles instead of 300, which had been available up till then. Decisions on church erections and renovations were made by Governor’s board which allowed to collect church money from a bank. The civil authorities, however decided if there was a need to build and renev churches, parishes, cementaries. They supervised the estate work and controled the expenses. The government also let set the oadside crosses, provate chapels and graves. The church authorities could only advise ahere and how to build until the end of the century, when they got a lot more influence. The Government Board in parishes was represented by church boards which consisted of a few civilians. After 1863 all parishioners voted for the obligatory subscriptions which became essential funds for the church building. Parish funds were reguralily replenisted by: collectors, fees for a grave place at a cementary, private donations and the fourth parts of parish administrators’ properties. In the first half of the century church erections were not conducted satisfactorily efficiently. The whole situation changed for better on the turn of the century. A great number of the brick churches, public chapels and presbyteries were built then.
11
Jemielity, Witold. "Rezydencja duchownych w Królestwie Polskim." Prawo Kanoniczne 44, no. 3-4 (December 10, 2001): 185–205. http://dx.doi.org/10.21697/pk.2001.44.3-4.07.
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Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.
12
Hoey, Lawrence R. "The Articulation of Rib Vaults in the Romanesque Parish Churches of England and Normandy." Antiquaries Journal 77 (March 1997): 145–77. http://dx.doi.org/10.1017/s0003581500075181.
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Rib vaults appear in English architecture at the end of the eleventh century and by the early part of the next had spread throughout most parts of the country and across the Channel into Normandy. Rib construction was pioneered by the builders of great churches, first apparently at Durham, and was then developed and elaborated at sites such as Winchester, Gloucester, Peterborough, Lessay, Saint-Etienne in Caen, and many others. Although it is impossible to pinpoint the precise moment, by the second quarter of the twelfth century ribs were also being constructed in smaller churches in many areas of England and Normandy. Anglo-Norman parish church masons might construct ribs under towers or in porches, but the majority of survivals are in chancels, where the presence of ribs was clearly the result of a desire to distinguish and embellish the functionally most important and most sacred part of the church.
13
Guillery, Peter. "Suburban Models, or Calvinism and Continuity in London’s Seventeenth-Century Church Architecture." Architectural History 48 (2005): 69–106. http://dx.doi.org/10.1017/s0066622x00003737.
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The history of church architecture in seventeenth-century London lacks threads of continuity. It is dominated by two great men, Inigo Jones and Christopher Wren, whose contributions could not and did not straddle the whole metropolis or the whole of the century. Besides, the devising of a new church was too significant an act to be left entirely to those capable of architectural design. There is a related misconception that churches were seldom built in London between the Reformation and the Great Fire of 1666. Yet even within the City of London, numerous parish churches were rebuilt during this period, while Jones substantially remodelled Old St Paul’s Cathedral. Beyond the City, much more was happening. London’s earliest seventeenth-century suburban churches were broadly Gothic in style and medieval in type, while those built at the end of the century were entirely classical auditories. The same could be said of church building in a national context, although not without hefty qualification. What is fascinating, important, and insufficiently studied, is the nature of this transition and its wider historical meanings.
14
Sheretyuk, Ruslana. "Institutionalizing transformations of the Greco-Uniate Church in the context of the ethnoconfessional policy of Russian autocracy (1772-1795)." Ukrainian Religious Studies, no. 66 (February 26, 2013): 171–80. http://dx.doi.org/10.32420/2013.66.263.
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The status of the Greek Uniate Church on the eve of the division of the Commonwealth was characterized by the institutional design and ordering of the internal church mechanism, centralized management and the integrity of the hierarchical structure, the presence of a multimillion parochial flock and a powerful network of monastic cells, the acquisition of significant economic potential, in particular, the church monastic land tenure, for the conclusion that the entire church body is quite stable. Created by the efforts of the intellectual core of the Greco-Uniate Church - the Order of St. Basil the Great - a multicomponent system of educational institutions (novitiates, seminaries, colleges, parish schools), as well as publishing centers have made a significant contribution to the cultivation of national culture. Thus, for a long time, this Church not only played the role of a kind of ethnoconservant of the culture of the autochthonous population of the Right-Bank Ukraine, retained the dominant elements of its ethnic attributes, but also joined and united its elite with the European spiritual and cultural space.
15
Ambler, R. W. "From Ranters to Chapel Builders: Primitive Methodism in the South Lincolnshire Fenland c.1820–1875." Studies in Church History 23 (1986): 319–31. http://dx.doi.org/10.1017/s0424208400010676.
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On 26 October 1832 Jonathan Gibbons of the parish of Lutton, some twelve miles east of Spalding, wrote to John Kaye, bishop of Lincoln, describing how ‘A great proportion of the lower orders are now supporting a sect called ranters and attending their meetings as the only resource for religious instruction.’ The reasons for this, he argued, lay with ‘lax government and want of proper attention to services and duties’ in the Church, but in addition to these problems the Church of England also had the difficult task of extending its ministrations into the scattered communities of the newly drained and cultivated south Lincolnshire fenland. In Lutton the people were left ‘open to all the evils attendant upon unrestrained ignorance’ and the voluntary religious bodies, including the Primitive Methodists or Ranters, were often quicker to respond to their needs than the Established Church.
16
Zito, Carla. "Parish Churches, Patrimony of the Community or of the Diocese?" Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 182–93. http://dx.doi.org/10.17979/aarc.2019.6.0.6238.
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My intervention was born as a reflection on the Census of churches of Turin diocese, organized by the CEI (Italian Episcopal Conference). Through my studies, I’ve observed the case of Turin ecclesiastical heritage built in the second half of the 20th century. A great number of places of worship have changed their historical validity due to arbitrariness of choices and interventions.I’ve always supported the thesis that this religious buildings are an important patrimony for the urban history and expression of the pastoral liturgy of the diocese in Italy and that the community is fundamental to the birth and the management of a parish centre. Now I think that it is necessary to consolidate project strategies and fix best-practices to preserve the ecclesiastic heritage from everyone’s action.Generally speaking, what contemporary buildings can be part of the Church heritage? How far can priests and communities decide, independently, to intervene?
17
Rymarz, Richard. "Catholic Parish-based Youth Ministers: A Preliminary Study." Journal of Youth and Theology 18, no. 1 (June 21, 2019): 49–64. http://dx.doi.org/10.1163/24055093-01801004.
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Eleven youth ministers working in Catholic parishes in two large urban dioceses were interviewed. The paper examined the life journey of youth ministers and how they saw their role along with perceptions of challenges and how they could be better supported. Participants were motivated and expressed satisfaction with their jobs. They displayed high levels of religious salience as marked by their religious belief and practice and networking with faith-based communities. They manifested a strong counter-cultural message which is essential to authentic witness. As such, the participants in this study are a great gift to the Church and to its ministry. A preliminary typology of youth ministers was proposed, which springs from different life experiences, how they approach their work and what they see as their future. There was some difficulty in finding paid youth ministers working in parishes and this may point to one of the significant challenges facing them; that is, making the job sustainable within existing Catholic parish structures. While well-networked with sustaining faith communities, there is scope for support between youth ministers working in parishes. In addition, a more targeted professional development program which recognises the differing needs of youth ministers would be appropriate.
18
Gill, Sean. "Marian Revivalism in Modern English Christianity: the Example of Walsingham." Studies in Church History 39 (2004): 349–57. http://dx.doi.org/10.1017/s0424208400015205.
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On 19 August 1897, a newly carved image of Our Lady of Walsingham, sent from Rome by Pope Leo XIII, was solemnly installed in the Roman Catholic Church in Kings Lynn. Since no plan of the original medieval shrine survived, the chapel that contained the image was modelled upon the Holy House of Loreto. The following day a pilgrimage led by the parish priest and by Fr Philip Fletcher, one of the prime movers behind the Marian revival, went from Lynn to the Slipper Chapel at Walsingham. This was an important focus of worship since it was the only building to have survived substantially intact near the great pilgrimage site destroyed at the Reformation. In 1934 the Archbishop of Westminster, Cardinal Bourne, led the first annual Roman Catholic pilgrimage to the Slipper Chapel, in which a new image of Our Lady of Walsingham based upon that of the seal of the medieval Priory had been placed. In the intervening years, the Anglo-Catholic vicar of Little Walsingham, the Revd Arthur Hope Patten, had created a similar shrine in the Anglican parish church in 1922, and had gone on in 1931 to build a separate chapel with its own sanctuary of the Holy House of Nazareth.
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Gundersen, Joan R. "The Local Parish as a Female Institution: The Experience of All Saints Episcopal Church in Frontier Minnesota." Church History 55, no. 3 (September 1986): 307–22. http://dx.doi.org/10.2307/3166820.
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In recent years historians have begun exploring the feminization of religion in nineteenth-century America. While much of the published debate has centered on the particular definition presented by Ann Douglas in her study, The Feminization of American Culture, other scholars have adopted the term but applied it in different ways. Douglas based her argument on a small sample of liberal Protestant female writers and clergymen in New England whom she saw as giving cultural expression to a new popular theology. She did not explore its impact upon any particular congregation, and much of the controversy surrounding her thesis has focused on the narrow base upon which she made expansive claims. The concept of a feminized church, however, has attracted a number of scholars. Some, like Gerald Moran, have found evidence of the process much earlier in New England, while Mary Ryan and others have explored church membership during the Second Great Awakening of the early nineteenth century. The research continues the Northeastern focus, however, in terms of both geography and denomination. Thus historians still have no sense as to the universality of these trends. In addition, the focus has remained on church membership and cultural perceptions of women's religious role. We have precious little information on how women translated ideas about their role into the life of an ongoing religious institution.
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Nurbayev, Zhaslan Y., and Sailaugul B. Nurbayeva. "Urban realm and temple construction of the russian orthodox church on the cusp of 19th and 20th centuries (based on photographic documents of kostanay city)." Bulletin of Nizhnevartovsk State University 55, no. 3 (September 27, 2021): 34–46. http://dx.doi.org/10.36906/2311-4444/21-3/04.
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The article is devoted to considering church construction on the territory of Kostanay city, which broadly speaking includes building of churches, church government, and administrative organization. The investigations have led to a conclusion that the main factors contributing to soaring church construction in rapidly growing Kostanay city on the cusp of 19th and 20th centuries were active migration processes resulting in movement of significant number of orthodox people from European part of Russia, as well as development of missionary activities among native population. On the basis of photographic documents, the authors have characterized orthodox temple architecture, as well as subdivided churches according to institutional principle, composition and spatial dynamics, and style of space-planning decisions. It was found that a greater number of churches in Kostanay were the parish ones, prayer halls of temples had a single or five-domed top, the following architectural styles were distinguished in the temple construction: eclecticism, elements and techniques of provincial Baroque and classicism, national Russian style combined with the techniques of the brick style. Within church construction, the government was tasked with designing living environment in general, rather than religious buildings. The urban realm balanced all aspects of confessional life, included its physical, functional_ pragmatic, social, as well as emotional and artistic parameters. After Orthodox temples were built and given certain functions, there were changes in the social structure of the society, the parish was growing, the number of priests was increasing, which led to changes in the urban realm. The environment is connected with the main elements of the urban system, having stability and variability, respectively, which resulted in a set of individual and collective creative acts. The Russian Orthodox Church had a great influence on education and the moral state of urban dwellers. A network of parochial schools was formed at each church and each temple. Such schools pursued not only educational, but also missionary goals.
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Johnson, Karen J. "Beyond Parish Boundaries: Black Catholics and the Quest for Racial Justice." Religion and American Culture: A Journal of Interpretation 25, no. 02 (2015): 264–300. http://dx.doi.org/10.1525/rac.2015.25.2.264.
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Abstract According to most historians, the majority of northern urban Catholics before Vatican II (1962–1965) were ensconced in their parish boundaries, viewing their existence through the lens of the parish and focusing the majority of their attention on matters within their particular geographic location. As African Americans moved north during the Great Migration (1910s–1960s) and the racial dynamics of cities changed, some black Catholics began to organize for what they called “interracial justice,” a term that reflected their belief that black equality would benefit African Americans and whites. This article argues that the parish boundaries paradigm for understanding Catholicism prior to the reforms of Vatican II fails to account for the efforts of black Catholics working for interracial justice. This article considers four ways black Catholic interracialists moved beyond their parish boundaries: (a) the national networks they cultivated with white priests; (b) the theological doctrine of the Mystical Body of Christ they used to support their work; (c) the local relationships they developed with non-Catholics; and (d) the connections they made with young white Catholics. By advancing this argument, this essay highlights the relationship between race and religion—both how the institutional Catholic church reinforced racial hierarchies and how black Catholics leveraged their faith to tear them down. Finally, this article reorients the history of Catholic interracialism by focusing on black laypeople and connects two bodies of literature that rarely comment on one another: that of Catholicism and the long civil rights movement.
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Silova, Svetlana V. "The role of activity of Orthodox parish clergy in Belarus during the Nazi occupation (1941–1944)." Journal of the Belarusian State University. History, no. 3 (July 31, 2019): 6–14. http://dx.doi.org/10.33581/2520-6338-2019-3-6-14.
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On the basis of documents from various archives, little-known pages of the history of the Orthodox Church in Belarus during the Great Patriotic War are being investigated. The main directions of activity of the Orthodox clergy during the years of the Nazi occupation, previously not of interest to the national historical science, are revealed. The author reflects the role of individual priests in the normalization and development of parish life and the salvation of parishioners. The examples show the forms of interaction of the Orthodox clergy with partisan and underground movements, the problems of relations with representatives of the occupying power and collaboration.
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Principe, Angelo. "The Relief Scandal In Montreal's Italian Community and Its Political Background: Fascio, Consulate and the Roman Catholic Parish of the Church of the Madonna della Difesa, October 1932-July 1933." Quaderni d'italianistica 28, no. 1 (January 1, 2007): 65–92. http://dx.doi.org/10.33137/q.i..v28i1.8550.
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The following essay is divided into three inter-woven parts. The first deals with the ravage of the Great Depression in Canada; the second explores the Canadian clerical and secular establishment's view of fascism and its local Italian proponents; the last part unravels the cozy collaboration in Montreal among local Italian fascists, the Italian Consulate, the priests of the Italian Catholic Parish Madonna della Difesa and the Saint Vincent de Paul Society, which was in charge of assisting needy people across the city. In 1932, with the approval of the Parish priest, Zanobri Manfriani, the Society gave the task of dispensing relief to Catholic Italians of the Mile End district to the local Italian fascio Luporini and its leader Ottorino Incoronato. After a few months. Incoronato, to avoid being charged with fraud, left Canada in a hurry, for good.
24
Christensen, Bent. "Kirke og menighed i Grundtvigs teologi og kirkepolitik 1806-61." Grundtvig-Studier 64, no. 1 (May 29, 2015): 7–63. http://dx.doi.org/10.7146/grs.v64i1.20906.
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Kirke og menighed i Grundtvigs teologi og kirkepolitik 1806-61[Church and Congregation in Grundtvig’s Theology and Church Politics 1806-61]By Bent ChristensenFrom his 1806 work “Om Religion og Liturgie” (On Religion and Liturgy) and forthe rest of his life, N. F. S. Grundtvig was preoccupied with the substance andthe conditions of the church. In this paper, however, the latest text consideredis the final chapter of his book Den christelige Børnelærdom (Christian Childhood Teachings) (1861).The paper presents and analyses a number of statements showing whatGrundtvig understood by the terms “church” and “congregation” through threemain periods: 1. 1806-25 when Grundtvig by criticizing tried to clear the StateChurch of the Danish absolute monarchy of the current heterodox teachings andpractices. - 2. 1825-32 when Grundtvig had to admit that the battle was lost and that he himself was close to ending up as a separatist - 3. The years after 1832 when Grundtvig developed a freedom strategy based on the right of eachparishioner to choose another vicar or minister than the official incumbent ofthe parish (the so-called “sognebåndsløsning”).“On Religion and Liturgy” (written 1806 and printed 1807) was conceivedunder the State Church of the Danish absolute monarchy, a situation in whichit was not feasible to distinguish between the state and the church, nor betweenpeople and congregation. Grundtvig in his harsh criticism of contemporary clergy, however, was moving in the specific Christian dimension. He strove to change the state of things by criticizing them. In a poem dated 1811 he described in a strongly pentecostal and Apostolic perspective how he experienced his recent ordination and his future clerical calling.In his treatise “Om Kirke, Stat og Skole” (On Church, State and School)(1818-19), Grundtvig endeavoured to define the word and the conception of“church” and to examine the relationship between the church and the state. Heused the word “church” in a very broad sense, whereas he defined the Christian“kirkesamfund” (i.e. the community of Christians within the church) quiteprecisely.In his great poem Nyaars-Morgen (New Year’s Morn) (1824), Grundtvigfor the last time expressed his daring dream of a joint Christian and popular revival in Denmark, and in 1825 in the pamphlet Kirkens Gienmæle (The Church’s Retort) he used his “mageløse opdagelse” (i.e. his “matchless discovery”, as he termed it, that the confession of the Apostles’ Creed at the baptism is the only true basis for the authentic Church) for an attack on a heterodox professor of divinity. Grundtvig’s experiment to enforce true Christianity in this way was a failure. He lost the ensuing libel action brought against him by his victim, thus automatically, according to the Freedom of the Press Act of 1799, incurring life-long censorship.“Skal den Lutherske Reformation virkelig fortsættes?” (Should the LutheranReformation Really Continue?) (1830-31) represents Grundtvig’s last attemptto preserve the state church as a Christian community. From the autumn of 1831 until February 1832 he and his revivalist friends approached a separatist solution. However, the outcome was that on 1 March 1832 Grundtvig was granted permission to officiate in a Copenhagen church as a free preacher.From then on Grundtvig took on a radical freedom strategy. The state churchwas to be preserved as an institution embracing heterodox as well as orthodoxbelievers. This would be possible if the parish-defined obligations were abolished(the possibility of “sognebåndsløsning”) so that those Christians who did not feelconfident with the incumbent of their parish might choose to avail themselvesof the services of another vicar. This model was presented in two papers: OmDaabs-Pagten (On the Baptismal Covenant) (1832) and Den Danske Stats-Kirke upartisk betragtet (An Impartial View of the Danish State Church) (1834).Grundtvig could now, at one and the same time, be an orthodox Christianamong his co-orthodox supporters and engage in realizing the cultural programme presented in the comprehensive Introduction to his Nordens Mythologi (Norse Mythology) (1832). From around 1835 he was seized by strong optimism.In 1861 the final part of Den christelige Børnelærdom was published, subtitled“The Eternal Word of Life from the very Mouth of our Lord to his Congregation”.In it, Grundtvig took as a supposition the most radical version of a freechurch, i.e. one with a congregation of perhaps only a few thousand members.Above all, however, this was meant to legitimate that Grundtvig and his friendsremained in what was now, pursuant to the new Danish democratic constitutionfrom 1849, labeled the Danish People’s Church. With the possibility of secessionfrom the People’s Church, and after the passing in 1855 of the law legalizing“sognebåndsløsning”, there actually might be several good reasons to stay.Grundtvig now viewed the People’s Church as a state institution withroom for anything which could in any way be defined as Christianity, and indeedfor the true congregation of orthodox believers. Things never went so far,however. The 1849 Constitution states that the Evangelical-Lutheran Church is the Danish People’s Church. In practice, however—and to a high degree thanks to Grundtvig—there is a great liberality in the People’s Church, and those who desire so may break their ties to their parish and attach themselves to a minister they trust or even form their own elective congregation within the People’s Church.
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Beasley, Nicholas M. "Ritual Time in British Plantation Colonies, 1650-1780." Church History 76, no. 3 (September 2007): 541–68. http://dx.doi.org/10.1017/s0009640700500572.
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Four thousand miles of ocean divided the plantation colonies of the first British Empire from the English metropole, a great physical distance that was augmented by the cultural divergence that divided those slave societies from England. Colonists in Barbados, Jamaica, and South Carolina thus made the re-creation of English ritual ways central to their ordering of the colonial experience. In particular, the preservation of the English liturgical year and its ritual enactment offered opportunities to connect colonial experience to metropolitan ideal. Confronted with seasons and crops that did not square meteorologically with English experience, colonists sought the comfort of maintaining English calendrical norms as much as possible. Within parish boundaries, colonists built churches in which the parish community could gather for the carefully scheduled, well-ordered worship of the English national church. The English Sabbath was central to the passage of time in weekly units, a day set apart for the church's liturgy, rest from labor, and social gatherings. The great and minor festivals of the Christian year and the daily office offered similar opportunities for Christian teaching and social fellowship, just as the celebration of state holidays connected these distant outposts of the empire to the Protestant national narrative that held an increasingly British people together. These ways of ordering time lent meaning to days that otherwise slipped by amid the routines of agricultural, commercial, and domestic life.
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Trapp, J. B. "Homage to Petrarch as Humanist Saint: Peregrinatio litterarum ergo." Moreana 35 (Number 135-, no. 3-4 (December 1998): 233–43. http://dx.doi.org/10.3366/more.1998.35.3-4.15.
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Francesco Petrarca retired in 1370 to the small country house at Arquà, near Padua, in which he died. The house, its contents, and the great marble sarcophagus erected for his remains outside the parish church brought fame to the village, as Giovanni Boccaccio had prophesied they would. By the fifteenth century literary pilgrims were attracted to the village; in the sixteenth, house and tomb were adomed by Pietro Paolo Valdezocco, and Anton Francesco Doni proposed an elaborate memorial. In the seventeenth, Giacomo Filippo Tomasini described the village and tomb, and by the eighteenth and nineteenth centuries the site had become popular with tourists, Lord Byron included. Among the attractions was the mummified corpse of a cat, said to have belonged to the poet.
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Simonson, Harold P. "Jonathan Edwards and his Scottish Connections." Journal of American Studies 21, no. 3 (December 1987): 353–76. http://dx.doi.org/10.1017/s0021875800022878.
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It is customary to associate Jonathan Edwards with the town of Northampton. That he was born in East Windsor (Conn.), was graduated from Yale College in New Haven, served a Presbyterian church in New York City, wrote his great treatises – A Careful and Strict Enquiry into … Freedom of Will (1754) and The Great Christian Doctrine of Original Sin (1758) – in Stockbridge (Mass.), and died as president of the College of New Jersey in Princeton does not mitigate the local association. For it was in Northampton where Edwards came of age theologically. He served as its minister from 1729 to 1750, following his grandfather Solomon Stoddard, who had served the same parish for the preceding sixty years. As with the one, so with the other: Northampton was Stoddard and it was also Edwards, a dynasty holding sway for over eighty years and commanding the religious spirit up and down the length of the Connecticut Valley.
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Dudley, Martin. "‘The Rector presents his compliments’: Worship, Fabric, and Furnishings of the Priory Church of St Bartholomew the Great, Smithfield, 1828-1938." Studies in Church History 35 (1999): 320–32. http://dx.doi.org/10.1017/s0424208400014108.
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For nearly 900 years the Priory Church of St Bartholomew the Great has functioned as an expression of wider religious moods, movements, and aspirations. Founded in 1123 by Rahere, a courtier of Henry I, at a time when the Augustinian Canons gained a brief ascendancy over older forms of religious life, it represents the last flowering of English Romanesque architecture. The Priory was dissolved by Henry VIII, became a house of Dominicans under Mary, and saw the flames that consumed the Smithfield martyrs. Since Elizabeth’s reign it has been a parish church serving a small and poor but populous area within the City of London but outside the walls. Its history is fairly well documented. Richard Rich lived in the former Lady Chapel. Walter Mildmay worshipped, and was buried, there. John Wesley preached there. Hogarth was baptized there. Parts of the church had been turned over to secular use. There was a blacksmith’s forge in the north transept beyond the bricked-up arch of the crossing and the smoke from the forge often filled the building. A school occupied the north triforium gallery. The Lady Chapel was further divided, and early in the eighteenth century Samuel Palmer, a printer, had his letter foundry there. The young Benjamin Franklin worked there for a year in 172 s and recorded the experience in his autobiography. The church, surrounded by houses, taverns, schools, chapels, stables, and warehouses, was a shadow of its medieval glory; but between 1828 and 1897 it changed internally and externally almost beyond recognition. The process of change continued over the next forty years and indeed continues still. These changes in architecture and furnishings were closely linked to a changed attitude to medieval buildings, to issues of churchmanship, and to liturgical developments.
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Gordon, Rona Johnston. "Controlling Time in the Habsburg Lands: The Introduction of the Gregorian Calendar in Austria below the Enns." Austrian History Yearbook 40 (April 2009): 28–36. http://dx.doi.org/10.1017/s0067237809000034.
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On 6 January 1584, the provost of Zwettl in the archduchy of Austria below the Enns recounted events two days earlier that had greatly alarmed him. Present in the town of Zwettl on administrative business, Ulrich Hackel had been very surprised to see the town church unlocked and packed with peasants and townspeople. An additional 600 peasants, according to his reckoning, were gathered outside the church. All were dressed in their best and all were celebrating Christmas. Yet, as far as Hackel had been concerned, Christmas had already been celebrated ten days earlier. He halted worship in the church, telling the congregation that Christmas was now past and had been duly marked. He then sought out the local magistrate to ensure that the church would be kept locked and that trade would be resumed in the town. His actions had, however, aroused very great opposition. An angry crowd surrounded Hackel, accusing him of being a papist and a rogue and demanding to know why he was depriving them of Christmas. He believed that had he uttered one more word in favor of the earlier celebration of Christmas, he would have been killed on the spot. Hackel had escaped their fury only by being escorted by the town magistrate out of the local parish house in which he had taken refuge and beyond the walls of the town.
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Smith, John T. "The Priest and the Elementary School in the Second Half of the Nineteenth Century." Recusant History 25, no. 3 (May 2001): 530–42. http://dx.doi.org/10.1017/s003419320003034x.
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The Report of a Select Committee in 1835 gave the total of Catholic day schools in England as only 86, with the total for Scotland being 20. Catholic children had few opportunities for day school education. HMI Baptist Noel reported in 1840: ‘very few Protestant Dissenters and scarcely any Roman Catholics send their children to these [National] schools; which is little to be wondered at, since they conscientiously object to the repetition of the Church catechism, which is usually enforced upon all the scholars. Multitudes of Roman Catholic children, for whom some provision should be made, are consequently left in almost complete neglect, a prey to all the evils which follow profound ignorance and the want of early discipline.’ With the establishment of the lay dominated Catholic Institute of Great Britain in 1838 numbers rose to 236 in the following five years, although the number of children without Catholic schooling was still estimated to be 101,930. Lay control of Catholic schools diminished in the 1840s. In 1844, for example, Bishop George Brown of the Lancashire District in a Pastoral letter abolished all existing fund-raising for churches and schools and created his own district board which did not have a single lay member. The Catholic Poor School Committee was founded in 1847, with two laymen and eight clerics and the bishops requested that the Catholic Institute hand over all its educational monies to this new body and called for all future collections at parish level to be sent to it. Government grants were secured for Catholic schools for the first time in 1847. The great influx of Irish immigrants during the years of the potato famine (1845–8) increased the Catholic population and church leaders soon noted the great leakage among the poor. The only way to counteract this leakage was to educate the young under the care of the Church.
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Sheils, W. J. "Oliver Heywood and his Congregration." Studies in Church History 23 (1986): 261–77. http://dx.doi.org/10.1017/s0424208400010640.
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The ministerial career of the presbyterian divine Oliver Heywood, spanning as it did the years from 1650, when as a young man still technically too young for ordination he first accepted the call of the congregation at Coley chapelry in the parish of Halifax, until 1702 when on 4 May he died there, a patriarchal figure respected and admired by fellow ministers and congregation alike, was considered by contemporaries and has subsequently been thought of by historians as an exemplary study of the pastoral tradition within old Dissent. His career illustrates how one man could lie at the centre of a network of nonconformist divines, patrons and adherents scattered throughout West Yorkshire, South Lancashire and Cheshire and also demonstrates the ambivalent and shifting relationship between Dissent and the Established Church in the latter half of the seventeenth century. These insights into both the internal and external relationships of Dissenters depend mainly on the corpus of Heywood’s writings, not his published works but his autobiographical notes, diaries and memoranda books published just over a century ago, and it is these writings which form the basis of this paper. To begin with though we can turn to the diary of the antiquary Ralph Thoresby who attended Hey wood’s funeral on the 7 May 1702 and recorded the event as follows: rode with Mr Peter’s to North Owram to the funeral of good old Mr O. Heywood. He was afterwards interred with great lamentations in the parish church of Halifax. [I] was surprised at the following arvill, or treat of cold possets, stewed prunes, and cheese, prepared for the company, which had several conformist and non-conformist ministers and old acquaintances.
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Pripadchev, Andrey А. "Museum of the Voronezh Church History and Archeology Committee: 1900–17." Herald of an archivist, no. 3 (2020): 929–39. http://dx.doi.org/10.28995/2073-0101-2020-3-929-939.
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The article discusses the formation the Museum of the Voronezh Church History and Archeology Committee established in 1900. Its relevance is connected with scholars’ interest in the Museum's collections and their acquisition. The research novelty springs from researching the previously unexplored church societies activities in preservation of historical and cultural heritage of the Russian Orthodox Church. The main purpose of the research is to study the Museum's collections. To achieve this goal, the following tasks are formulated: to determine the composition of the Committee Museum fonds; to characterize its main exhibits; to study the nature of acquisition; to identify the donors of the Museum. The framework covers the period of the Voronezh Voronezh Church History and Archeology Committee functioning in 1900-17. The research methodology is based on the application of special historical methods: personality-oriented approach, historical-genetic, synchronistic, historical-system, method of historicism, which has allowed the author to consider and analyze the evolution of the Museum collection. It was formed mainly by private donations. One of the first donors was priest I. V. Surinov, who transferred materials of random excavations near his parish to the Museum. On the basis of this findings, the Museum’s collection of primitive antiquities was formed. The exhibits of the collection were presented at the XII Russian archaeological Congress in Kharkiv. Members of the Committee and other donors gave to the Museum paleontological finds, coins, church plate, ancient manuscripts. In 1906, the “ancient secular objects” were exchanged for “church” ones. The Museum began to focus exclusively on the Church antiquities. The collection was in formation until Committee’s liquidation in late 1917. The Museum was never officially opened. The fate of the exhibits is unknown. They probably perished either during the Seminary liquidation in 1918 or in 1942, when the city was occupied during the Great Patriotic War.
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Tingle, Elizabeth. "Rural Seigneurs and the Counter Reformation: Parishes, Patrons, and Religious Reform in France, 1550–1700." Church History 87, no. 1 (March 2018): 31–62. http://dx.doi.org/10.1017/s0009640718000033.
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This article examines the role of lay seigneurs in religious change in the French countryside in the sixteenth and seventeenth centuries, during the Catholic Reformation and a period of socioeconomic change in land ownership and exploitation. The focus here is on middling and lesser lords—the rough equivalent of the English gentry, who held land in a single province or evenpaysand had a frequent presence in their parishes—rather than the great nobles who operated at a national level. Brittany is used as a case study, for it was a province rich in rural lords and because relatively good source material survives. It is argued that seigneurs were important patrons of religious innovation in the countryside, particularly in the parish church. They were rarely innovators themselves, but they lent support and resources to the introduction and maintenance of new devotional practices. Lords worked closely with clergy, sharing their aspirations and ideas. Four areas were particularly prominent in eliciting their support: appointment of clergy, support of missionaries, new devotional practices, and funding of building projects and liturgies in parish churches. These combined family strategies of enhancing social status and individual means to salvation which were indivisible in the world of the lay rural nobility. It was from a traditional understanding of lordship that patronage of religious reform stemmed.
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Rozkrut, Tomasz. "Poprawna interpretacja kan. 538 § 3 i kan. 1110 z Kodeksu Jana Pawła II. Dwa zapytania z Krakowa do Papieskiej Rady ds. Tekstów Prawnych." Ius Matrimoniale 31, no. 2 (December 15, 2020): 5–29. http://dx.doi.org/10.21697/im.2020.31.2.01.
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This article presents two inquiries directed to the Pontifical Council for Legislative Texts by canonists from Cracow. The presentation in question was preceded by synthetic indication of rules for performing interpretation of the Church’s law, specifically the role of the Pontifical Council for Legislative Texts. This special Dicastery of the Roman Curia also provides answers to numerous inquiries, thus providing assistance to various authorities and individual people of faith in interpreting norms that are, basically obvious, but that raise doubts. In such cases it is used to clarify the arose doubt and contributes to correct interpretation of the existing law in practice. It arises from the provided answers that the institution of parish priest is regarded as stable, which is clearly stated in can. 522 of the Code of Canon Law. One of the elements that are a guarantor of the parish priest institution, though not listed outright by the general legislator, is a possibility to remain in the position until one reaches seventy five years of age. This also confirms that this age, that is determined in the Code, cannot be changed by the particular legislator in any valid manner. Thus, also the possible customs in a given Diocese that were introduced after John Paul II promulgated the post-conciliar code in 1983 that are in contradiction to provisions included in that Code must be regarded as erroneous, as they are not in line with can. 26. Explanation provided by the Pontifical Council for Legislative Texts in regards to the arose doubt of a possibility to grant delegation by a personal parish priest to bless canonical marriage also occurred to be important in practice. Likewise territorial parish priest, personal parish priest has identical authorizations in this matter. As it can be observed, the Pontifical Council for Legislative Texts provides very useful and competent help in solving various legal doubts that are of great importance for functioning of the Church. If even before getting competent answers a large number of canonist had similar views to those presented in explanations, which was actually demonstrated, then the answers provided by the Vatican indicate a definitive solutions to the arose doubts and at the same time encourage those who – assuredly not out of ill will –succumbed to very subjective and erroneous interpretation, to correct it.
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DICKEY, TIMOTHY J. "‘Jerusalem, Convertere’: The De Quadris Lamentations of Jeremiah, early modern Tuscany and a new manuscript source." Plainsong and Medieval Music 15, no. 2 (August 30, 2006): 123–41. http://dx.doi.org/10.1017/s0961137106000362.
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This article discusses the implications of a new fragmentary manuscript of fifteenth-century polyphony on musicians' biographies, the dating of other manuscripts, and the cultural ties between Venice and the two great Tuscan powers of Florence and Siena. This parchment fragment recovered from a Sienese archival binding represents the earliest surviving concordance between the music of the two Tuscan rivals. It once stood in a Tuscan collection of Holy Week polyphony, including the Lamentations of Jeremiah as set by the Venetian composer Johannes de Quadris; it may have originally been the property of a contado parish church or monastery. The specific musical text of the Siena fragment also can shed new light upon the dating and musical transmission of two contemporary Florentine manuscripts (I-Fn II.I.350 and I-Fd 21), containing music of Brumel, Carpentras and Bernardo Pisano. Finally, the rare Tuscan concordance can begin to clarify some of the earliest known traffic in polyphony between Tuscany and distant Venice.
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Bargár, Pavol. "Nigerian-Initiated Pentecostal/Charismatic Churches in the Czech Republic: Active Missionary Force or a Cultural Ghetto?" Exchange 43, no. 1 (March 13, 2014): 48–67. http://dx.doi.org/10.1163/1572543x-12341302.
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Abstract The phenomenon of the Nigerian Pentecostal/charismatic missionaries and communities led by them has been fairly well documented with respect to some Western European countries. However, much less attention has been given to the ministry of Nigerian-initiated Pentecostal/charismatic churches in Central Europe. The present paper seeks to fill this lacuna by exploring the ministry of three Nigerian-initiated churches in Prague, the Czech Republic, namely ‘The Mountain of Fire & Miracles Ministries’, ‘Covenant Parish Prague’ of ‘The Redeemed Christian Church of God’, and ‘The Holy Ghost End Time Ministries Intl.’ The present article analyzes different strategies these churches use to move beyond their ethnic origin. On these particular case studies, it tests a thesis, suggested by the research done by various scholars with respect to the Nigerian Pentecostal immigration in Europe and, especially, Great Britain, which claims that Nigerian-initiated Pentecostal/charismatic churches in Europe fail to appeal to the population of non-Nigerian and non-Pentecostal/charismatic backgrounds. This contribution suggests taking a more complex approach to the phenomenon by considering aspects such as contextual knowledge/experience of the pastor, language politics, worldview, worship style, and outreach policy. It will be proposed that sheer numbers are not to be perceived as the main indicator of whether or not a specific church represents an active missionary force, but rather a multiplicity of factors should be taken into consideration.
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Llewellyn, Nigel. "Honour in Life, Death and in the Memory: Funeral Monuments in Early Modern England." Transactions of the Royal Historical Society 6 (December 1996): 179–200. http://dx.doi.org/10.2307/3679235.
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In the parish churches and cathedrals of England and Wales stand many thousands of early modern funeral monuments. Typically, these are elaborate structures of carved stone, often painted and decorated in bright colours and trimmed with gilding. Their complex programmes of inscribed text, allegorical figures, heraldic emblazons and sculpted effigies are set within architectural frameworks. With a few exceptions, such as the famous memorials to Queen Elizabeth, William Shakespeare or John Donne, these monuments are relatively little studied and little known. However, they were extremely costly to their patrons and prominently displayed in churches in purpose-built family chapels or against the wall of the sanctuary. Contemporary comment reveals that they were accorded high status by both specialist commentators, such as antiquaries and heralds, and by the patrons who invested in them so heavily. All-in-all, they represent what was the most important kind of church art made in the post-Reformation England, a period when there was a great deal of general uncertainty about the status of visual experience and particular worries about the legitimacy of religious imagery.
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Lamburn, D. J. "Petty Babylons, Godly Prophets, Petty Pastors and Little Churches: The Work of Healing Babel." Studies in Church History 26 (1989): 237–48. http://dx.doi.org/10.1017/s0424208400010986.
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On 14 February 1608, William Crashaw, who three years earlier had been vicar of St John’s Church in Beverley, preached a sermon at St Paul’s Cross. He took as his text a verse from Jeremiah—‘We would have cured Babel but she would not be healed; let us forsake her, and go every one to his own country.’ Yet Crashaw was no schismatic. His own career, beginning with his fellowship at St John’s College, Cambridge, had always been within the mainstream of the Established Church. In his will he set out the positions he had held as ‘the unworthy and unprofitable servant of God’. He had been ‘Preacher of God’s word first at Bridlington then at Beverley in Yorkshire. Afterwards at the Temple since then pastor of the Church at Agnes Burton in the diocese of York, now Pastor of that too great parish of White Chapel in the suburbs of London.’ There was much else besides; he had been one of the official editors of William Perkins, a writer of numerous works, whose sermons and catechisms were much sought after, one of the founders and shareholders in the New Virginia Company, with good connections at Court. At Paul’s Cross Crashaw condemned Brownists ‘who forsake our Church, and cut off themselves and separate themselves to a faction, and fashion, or as they call it, into a covenant or communion of their own devising’, just as much as those who ‘be such as refuse public places in the Church, and commonwealth, and retire themselves into private and discontented courses and will not be employed for the public’. In common with mainstream puritans he deeply disapproved of schismatics and was not above attacking them with the same vehemence he normally reserved for papists. It is ‘unthankful’ he wrote, to desert our Church. ‘There is indeed a true ministry of the word amongst us… We have the word truly preached.’ When Crashaw referred to the forsaking of Babel he had something very different in mind, for the solution this early seventeenth-century cleric offered concerned the Church’s ministry.
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Makała, Rafał. "Dwa kościoły. Budownictwo kultowe w międzywojennych Niemczech jako przestrzeń modernistycznych eksperymentów." Porta Aurea, no. 19 (December 22, 2020): 325–46. http://dx.doi.org/10.26881/porta.2020.19.17.
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The time between WW I and II was a period of intensive development of church architecture in Germany. In the new situation after the defeat in WW I on the wave of Christian renewal movements, the concept of the church as a building corresponding to its functions, as an object expressing the character of religion and the vision of a congregation as a community in modern society was re -formulated. The dynamically developing church architecture was an area of intense experiments (especially in the 1920s.), creating new forms, as well as devising new iconography by Rudolf Schwartz, Otto Bartning, or Dominikus Böhm. The paper draws attention to a certain community of the main antagonized Christian and Protestant denominations on the example of two buildings erected on the eastern periphery of the then Germany (from 1945 constituting the western part of Poland): the Catholic Church of St Anthony in Schneidemühl (now: Piła, Hans Herkommer, 1928–1930) and the Protestant Cross-Church in Stettin (now: Szczecin, Adolf Thesmacher, 1929–1931). The first was built in a small town as a representative seat of the Prelature, a branch of the Catholic Church in the Protestant region, near the then border with (revived again) Poland. The building is a continuation of an innovative and conservative concept realized by Herkommer at the Frauenfriedenskirche in Frankfurt am Main (1927–1929), and is a testimony to the search for forms expressing the rationalist aspirations for the renewal of the Catholic Church, however without abandoning the main principles of the Tradition. For this purpose, Herkommer applies ‘industrial’ forms used in the Bauhaus circle, creating a clearly avant-garde building: not only in the local context of a small border town of eastern Germany, but also in the Catholic tradition of sacred architecture. Hiring an avant-garde architect and using modernist forms was the decision of one man: Monsignor Maximilian Kaller, the leader of the Prelature. The Church of the Cross in Szczecin was raised in a luxurious district of a great Protestant city, so it was the parish church of the Protestant elite. Although built of brick and clearly referring to the tradition of the Gothic architecture of this region, the Church of the Cross also reveals its striving for the maximum reduction of forms and the use of the language of abstraction. When building a Protestant church, Thesmacher resorted to forms applied primarily in Catholic architecture, especially to the forms used by Herkommer. Thesmacher created a facility expressing attachment to the local tradition and manifesting the modernity of the Evangelical church in Pomerania. As a result, both churches are a testimony to functionalist aspirations, although, of course, the functions differed from those on which, for example, the founders of the Bauhaus were focused.
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Díaz Araya, Alberto, and Carolina Ponce Calderón. "La arquitectura de la fe." Allpanchis 45, no. 81/82 (October 24, 2019): 11–72. http://dx.doi.org/10.36901/allpanchis.v45i81/82.217.
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El presente artículo tiene por objetivo analizar dos importantes aspectos de la evangelización entre las poblaciones indígenas del extremo norte chileno a partir de las instituciones denominadas «doctrina de indios» y «cofradía». De este modo, realizamos una reconstrucción del panorama eclesiástico de Tarapacá desde el siglo XVI —a inicios de la Colonia hispana— hasta los albores de la época republicana, discutiendo los problemas más significativos que afectaban a la feligresía indígena andina y que se relacionaban directamente con el accionar de los clérigos presentesen Tarapacá, lo que habría repercutido en las prácticas ceremoniales católicas desde una impronta local y andina.
Abstract
In this article we analyse two important aspects of evangelism among indigenous populations in northern Chile from institutions called “parish of Indians” and “brotherhood”. In this way, based on an extensive review of documents deposited in domestic and foreign archives, we reconstruct Tarapaca’s ecclesiastical scene since the early Colony to Republic, and elucidate the most significant problems that affected Andean indigenous parishioners and that were directly related to the actions of church ministers present in Tarapacá, which would have had a great impact on local Andean religious practices.
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Tverdokhlib, Tetiana. "Teaching Pastoral Theology as a Pedagogically Oriented Discipline in the Educational Institutions of the Orthodox Church in Ukraine (Beginning of the 19th – End of the 60's of the 19th Century)." International Letters of Social and Humanistic Sciences 87 (May 2019): 1–12. http://dx.doi.org/10.18052/www.scipress.com/ilshs.87.1.
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The article focuses on the pedagogical component in the content of Pastoral Theology in the Ukrainian educational institutions of the Orthodox Church, which were included in the system of religious education of the Russian Empire at the beginning of the nineteenth century – at the end of the 1860's. Basing on the studied works “On Positions of Parish Presbyters” by the bishop of the Smolensk Parfenii and the Archbishop of Mogilev, Georgii (Konyskyi), “Letters on Positions of Sacred Rank” by Olexandr Sturdza, “Pastoral Theology” by Archimandrite Anthonii (Amfiteatrov), as well as programs, lecture notes and lecture reviews of lecturers of theological seminaries and the Kiev Theological Academy it has been established that much attention at classes on Pastoral Theology was paid to the preparation of future priests for the religious and moral upbringing of parishioners. The main forms and methods of teaching Pastoral Theology have been presented on the basis of the analysis of archival materials, historical, pedagogical literature. Attention is drawn to the widespread dissemination in the seminaries of rote learning and text dictating, despite the prohibition of such methods by the 1814 Statute. The quality of teaching and staffing of this subject in the secondary and higher Ukrainian educational institutions of the Orthodox Church in the period under research. It has been proved that Pastoral Theology in seminaries was on an equal footing with other branches of theology: teachers understood its great importance for future presbyters and paid much attention to the subject as distinct from the Kiev Theological Academy.
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Tulić, Damir. "Nepoznati anđeli Giuseppea Groppellija u Zadru i nekadašnji oltar svete Stošije u Katedrali." Ars Adriatica, no. 6 (January 1, 2016): 155. http://dx.doi.org/10.15291/ars.182.
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As the former capital of Dalmatia, Zadar abounded in monuments produced during the 17th and 18th century, especially altars, statues, and paintings. Most of this cultural heritage had been lost by the late 18th and the first decades of the 19th century, when the former Venetian Dalmatia was taken over by Austrian administration, followed by the French and then again by the Austrian one. Many churches were closed down, their furnishings were sold away or lost, and the buildings were either repurposed or demolished. One of them had been home to two hitherto unpublished angels-putti located on the top of the inner side of the arch in the sanctuary of Zadar’s church of Our Lady of Health (Kaštel) at the end of Kalelarga (Fig. 1). Both marble statues were obviously adjusted and then placed next to the marble cartouche with a subsequently added inscription from 1938, which tells of a reconstruction of the church during the time it was administered by the Capuchins. The drapery of the right angel-putto bears the initials I. G., which should be interpreted as the signature of the Venetian sculptor Giuseppe Groppelli (Venice, 1675-1735). This master signed his full name as IOSEPH GROPPELLI on the base of a statue of St Chrysogonus, now preserved in the Permanent Exhibition of Religious Art in Zadar (Fig. 2). Same as the signed statue of St Anastasia by master Antonio Corradini (Fig. 3), it used to form part of the main altar in Zadar’s monumental church of St Donatus, desacralized in 1798. Recently, two more angels have been discovered, inserted in the tympanum of the main altar in the church of Madonna of Loreto in Zadar’s district of Arbanasi, the one to the right likewise bearing the initials I. G. (Fig. 4). Undoubtedly, these two artworks were once part of a single composition: the abovementioned former altar in the church of St Donatus, transferred to the cathedral in 1822 and reconstructed to become the new altar in the chapel of St Anastasia. Giuseppe and his younger brother, Paolo Groppelli, led the family workshop from 1708, producing and signing sculptures together. Therefore, the newly discovered statues produced by Giuseppe are a significant contribution to his personal 174 Damir Tulić: Nepoznati anđeli Giuseppea Groppellija u Zadru... Ars Adriatica 6/2016. (155-174) oeuvre. It is difficult to distinguish between his statues and those by his brother, but it is generally believed that Paolo was a better artist. It is therefore important to compare the two sculptures, as they are believed to have been made independently. Paolo’s statue of Our Lady of the Rosary (1708) was originally located in the former Benedictine church of Santa Croce at Giudecca in Venice, and acquired early in the 19th century for the parish church of Veli Lošinj. If one compares the phisiognomy of the Christ Child by Paolo to that of Giuseppe’s signed sculpture of angel-putto in Zadar, one can observe considerable similarities (Figs. 5 and 6). However, Paolo’s sculptures are somewhat subtler and softer than Giuseppe’s. The workshop of Giuseppe and Paolo Gropelli has also been credited with two large marble angels on the main altar of the parish church in Concadirame near Treviso, as they show great similarity in style to the angels in Ljubljana’s cathedral, made around 1710 (Figs. 7, 8, 9, and 10). The oeuvre of Giuseppe and Paolo Gropelli can also be extended to two kneeling marble angels at the altar of the Holy Sacrament in the Venetian church of Santa Maria Formosa, with their marble surface somewhat damaged (Figs. 11 and 12). Coming back to the former main altar in Zadar’s church of St Donatus, it should be emphasized that it was erected following the last will of Archbishop Vettore Priuli (1688-1712), that contains a clearly expressed desire that the altar should be decorated as lavishly as possible. As the construction contract has been lost and the appearance of the altar remains unknown, it can only be supposed what it may have looked like (Fig. 13). It is known that the altar included an older, 13th-century icon of Madonna with the Child, which was later transferred to the Cathedral and is today preserved in the Permanent Exhibition of Religious Art. Scholars have presumed that the altar may had the form of a triumphal arch, with pillars enclosing the pala portante with an older icon and statues placed lateraly. However, it can also be presumed that the executors of the archbishop’s last will, canons Giovanni Grisogono and Giovanni Battista Nicoli, found a model for the lavish altar in Venice, in the former altar of the demolished oratory of Madonna della Pace. That altar had been erected in 1685 and included an older Byzantine icon of Madonna with the Child. It was later relocated to Trieste and its original appearance remains unknown, but can be reconstructed on the basis of its depiction on the medal of Doge Alvise IV Mocenigo (1764), preserved in the parish church of Plomin (Fig. 14). This popular solution undoubtedly served as a model for the main altar in the church of Madonna delle Grazie at Este (Fig. 15), constructed between 1692 and 1697. Today’s appearance of the chapel of St Anastasia does not reveal much about its previous altars (Fig. 16). A recently discovered document at the State Archive of Zadar sheds a new light on the hypothesis that the old main altar was transferred from St Donatus in 1822 and became, with minor revisions, the new altar of St Anastasia, demolished in 1905. According to a contract from 1821, the saint’s altar was designed by Zadar’s engineer and architect Petar Pekota, and built by parish priest Giovanni Degano by using segments from older altars, including that of St Donatus. The painting ordered for the new altar, Martyrdom of St Anastasia by Giuseppe Rambelli from Forli (Fig. 17), is the only surviving part of the 19thcentury altar. The overall reconstruction of the chapel of St Anastasia took place between 1903 and 1906, according to a project of architect Ćiril Metod Iveković, which intended to have the chapel covered in mosaics ordered from Venice. However, during the reconstruction works, remnants of 13th-century frescos were discovered in the apse and the project had to be altered. The altar from 1822 was nevertheless demolished and a new marble mensa was built, with a new urn for the saint’s relics, made in the Viennese workshop of Nicholas Mund, as attested by receipts from 1906 (Fig. 18). A hundred years after the intervention, another one took place, in which the marble altar was disassembled and replaced by a new one, made of glass and steel, yet bearing the old marble urn of Bishop Donatus.
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Schofield, John. "LONDON’S WATERFRONT 1100–1666: SUMMARY OF THE FINDINGS FROM FOUR EXCAVATIONS THAT TOOK PLACE FROM 1974 TO 1984." Antiquaries Journal 99 (September 2019): 63–94. http://dx.doi.org/10.1017/s0003581519000131.
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The area around the north end of the medieval London Bridge in the City of London has attracted much archaeological attention. This article summarises the main findings for the period 1100–1666 from four excavations, recently published. In doing so, it explores a number of key issues: the main characteristics of this waterfront area in the medieval and Tudor periods; the sources of the pottery and artefacts incorporated into reclamation units, and any significance in their locations behind waterfront revetments or on the foreshore; what the medieval and post-medieval artefacts say about culture, fashion and religious beliefs; the functions of the buildings and open areas, and to what extent these can be linked to owners or occupiers specified in the documentary record; and how the port of London fits within its European trading network. The article also examines if and to what extent the area south of Thames Street was an industrial suburb of the medieval City. Here also lay the parish church of St Botolph Billingsgate, destroyed in the Great Fire of 1666 and not rebuilt, many details of which can be reconstructed from archaeology and rich documentary evidence. Sixty-nine human burials in the church include one of a man in his sixties who may be John Reynewell, mayor of London in 1426–7. The several thousand artefacts and several hundred kilos of English and foreign pottery (the latter now analysed into over 100 separate wares) from the four sites in the study deserve further research by scholars, who can use this article as a stepping stone into the archive held at the Museum of London.
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McDonald, Andrew. "Scoto-Norse Kings and the Reformed Religious Orders: Patterns of Monastic Patronage in Twelfth-Century Galloway and Argyll." Albion 27, no. 2 (1995): 187–219. http://dx.doi.org/10.2307/4051525.
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Raoul Glaber, the Burgundian monk and chronicler, noted in a famous passage in his Historiarum Libri Quinque how, about the year 1000, throughout the whole world, but most especially in Italy and Gaul, men began to reconstruct churches….It was as if the whole world were shaking itself free, shrugging off the burden of the past, and cladding itself everywhere in a white mantle of churches.Although Glaber was writing primarily of the Continent, the tide of religious revival that followed the coming of the millennium eventually lapped upon the shores of the most distant corners of Europe. In Scotland, the great age of church-building came a century later, and it was the twelfth century, rather than the eleventh, which was notable for the foundation of churches and monasteries on a large scale. Nevertheless, by 1200 Scotland, too, had been cloaked in a white mantle of new churches, made up of cathedrals, parish churches, and monasteries. It is the latter with which this essay will be principally concerned.The works of Professor Barrow are of the first importance for understanding the patterns of monastic patronage that brought the Benedictines, Cistercians, Augustinians, Premonstratensians, and other religious orders to Scottish soil, and for the contribution these orders made to the medieval kingdom of Scotland.
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Loades, David M. "The Piety of The Catholic Restoration in England, 1553–1558." Studies in Church History. Subsidia 8 (1991): 289–304. http://dx.doi.org/10.1017/s0143045900001708.
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There was very little in Reginald Pole’s previous record as a scholar, confessor, or ecclesiastical statesman to suggest that he attached great importance to the externals of traditional worship. However, in his task of restoring the Church in England to the Catholic fold, he felt constrained to use whatever methods and materials were available to his hands. Ceremonies, as Miles Huggarde rightly observed, were ‘curious toyes’, not only to the Protestants, but also to those semi-evangelical Reformers of the 1530s whose exact doctrinal’standpoints are so hard to determine. Along with the papal jurisdiction had gone the great pilgrimage shrines, not only St Thomas of Canterbury—that monument to the triumph of the sacerdotium over the regnum—but also Our Lady of Walsingham and a host of others. Down, too, had gone the religious houses, lesser and greater, with their elaborate liturgical practices, and many familiar saints’ days had disappeared from the calendar before the austere simplifications of 1552. Such changes had provoked much opposition and disquiet, but they had left intact die ceremonial core of the old faith, the Mass in all its multitude of forms, and the innumerable little sacramental and liturgical pieties which constituted the faith of ordinary people. The recent researches of Professor Scarisbrick, Dr Haigh, Dr Susan Brigden, and others have reminded us just how lively these pieties were before—and during—the Reformation, even in places heavily infiltrated by the New Learning, such as London. It was at this level that traditional religion seems to have been at its most flourishing; in the small fraternities and guilds attached to parish churches; in the ornamentation and equipment of the churches themselves; and in the provision of gifts and bequests for obits, lights, and charitable doles.
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Sobota Matejčić, Gordana. "Institute for History of Art, Zagreb." Ars Adriatica, no. 2 (January 1, 2012): 167. http://dx.doi.org/10.15291/ars.447.
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In 2005, during the composing of the Inventory of the Moveable Cultural Heritage of the Church and Monastery of St Francis of Assisi at Krk, three wooden statues were found in the attic. These had once belonged to a lavish Renaissance triptych at the centre of which was a figure of the Virgin (107 x 45 x 27 cm), flanked by the figures of St John the Baptist (c. 105 x 28 x 30 cm), an apostle with a book (c. 93 x 32 x 22 cm), and, in all likelihood, St James the Apostle. A trace of a small left foot in the Virgin’s lap indicates that the original composition was that of the Virgin and Child. It is highly likely that these statues originally belonged to the altar of St James which mentioned by Augustino Valier during his visitation of the Church of St Francis of Assisi in 1579 as having a pala honorifica . Harmonious proportions, fine modelling of the heads, beautifully and confidently carved drapery of the fabrics, together with almost classical gestures, all point to a good master carver who, in this case, sought inspiration in Venetian painting of the 1520s and 1530s. When attempting to find close parallels in the production of Venetian wood-carving workshops from the first half of the sixteenth century, without a doubt the best candidates are two signed statues from the workshop of Paolo Campsa de Boboti: the statue of the Risen Christ from the parish church of St Lawrence at Soave in Italy, dated to 1533, and the statue of the Virgin and Child in a private collection in Italy, dated to 1534. To these one can add a statue from the Gianfranco Luzzetti collection at Florence, which has been attributed to Campsa’s workshop. Judging from all the above, the statues from St Francis’ might be dated to the 1540s. In the parish church of Holy Trinity at Baška is a wooden triptych which, according to a nineteenth-century record, was inscribed with Campsa’s signature and the year 1514. When Bishop Stefanus David visited the Chapel of St Michael at Baška in 1685, he described in detail this wooden and carved palla on the main altar dedicated to St Michael, noting that the altar is under the patronage of the Papić family who had founded it and made considerable donations to it. The high altar in the Church of St Mary Magdalene at Porat, also on the island of Krk, has a polyptych attributed to Girolamo and Francesco da Santa Croce. Until now, it has been dated to 1556 - the year of the dedication of the altar and the church. However, more frequently than not, a number of years could pass between the furnishing of an altar and its dedication. With this in mind and having re-analyzed the paintings, the polyptych can be dated as early as the previous decade. Until now, the Renaissance statue of St Mary Magdalene (105 x 25 x 13 cm), originally part of an altar predella but today housed in the Monastery’s collection, was not discussed in the scholarly literature save for its iconography. Based on the morphological similarities between the statue of St Mary Magdalene and the three statues at Krk, it can be concluded that they were carved by the same master carver. Written sources inform us that after 1541 Paolo Campsa was no longer alive. Great differences between the works signed by Campsa have already been the subject of scholarly debate and it is known that due to high demand, his workshop included a number of highly skilled wood carvers. In the case of Krk, perhaps the master carver was an employee at Campsa’s workshop who outlived him and who, after its closure, went his own way and was considered good enough to be hired by fellow painters from the Santa Croce workshop. Installing a statue in a predella was a rare occurrence in sixteenth-century Croatia and Venice alike. Even in the case of Campsa. Reliefs were used more frequently. However, this arrangement was customary on contemporary flügelaltaren in the trans-Alpine north. It ought to be considered whether this northern altar design might provide a trail which would lead to a more specific location of a possible master carver.
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Fernández García, Noelia. "El regionalismo en la arquitectura religiosa de posguerra en Asturias: el proyecto neoprerrománico para la reconstrucción de la iglesia parroquial de La Felguera, Langreo." Liño 23, no. 23 (June 30, 2017): 115. http://dx.doi.org/10.17811/li.23.2017.115-124.
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RESUMEN:1Tras el establecimiento de la dictadura en la España de la posguerra, la arquitectura se vio supeditada a sus intereses políticos e ideológicos, hecho que unido al aislamiento del país desembocó en la recuperación de las formas constructivas anteriores y, por ende, de los historicismos. El proceso de reconstrucción de la arquitectura religiosa estuvo marcado, en gran medida, por la línea regionalista o casticista, motivo por el que, en el caso del Principado de Asturias, destaca la recuperación del prerrománico asturiano. El primer proyecto para la reconstrucción de la iglesia parroquial de Santa Eulalia de Turiellos se presenta como el ejemplo más patente del uso del neo-prerrománico para estas arquitecturas, a pesar de no haber llegado a materializarse.PALABRAS CLAVE:Franquismo, reconstrucción, Langreo, La Felguera, José Ramón del Valle Lecue, neoprerrománicoABSTRACT:After the establishment of Franco’s dictatorship in Spain, architecture was strongly controlled by the political and ideological state interests. This fact, joined to the international isolation of the country, led to the recovery of historical styles. Religious architecture reconstruction process was defined, mostly, by regionalisms and this is the reason why asturian pre-romanesque style was recovered in the Princedown of Asturias. The first project made for the reconstruction of Santa Eulalia de Turiellos parish church is a great example of the use given to pre-romanesque style in this architectures, although it wasn’t built finally.KEYWORDS:Franco’s dictatorship, reconstruction, Langreo, La Felguera, José Ramón del Valle Lecue, neopre-romanesque
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Scutts, Sarah. "‘Truth Never Needed the Protection of Forgery’: Sainthood and Miracles in Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ (1625)." Studies in Church History 47 (2011): 270–83. http://dx.doi.org/10.1017/s0424208400001017.
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Robert Hegge’s ‘History of St. Cuthbert’s Churches at Lindisfarne, Cuncacestre, and Dunholme’ was one of many texts produced in the early modern period which portrayed and assessed the Anglo-Saxon Church and its saints. This Protestant antiquarian work fits into a wider tradition in which the medieval past was studied, evaluated and employed in religious polemic. The pre-Reformation Church often played a dual role; as Helen Parish has shown, the institution simultaneously provided Protestant writers with historical proof of Catholicism’s league with the Antichrist, while also offering an outlet through which to trace proto-Protestant resistance, and thereby provide the reformed faith with a past. The Anglo-Saxon era was especially significant in religious polemic; during this time scholars could find documented evidence of England’s successful conversion to Christianity when Pope Gregory the Great sent his missionary, Augustine, to Canterbury. The See of Rome’s irrefutable involvement in the propagation of the faith provided Catholic scholars with compelling evidence which not only proved their Church’s prolonged existence in the land, but also offered historic precedent for England’s subordination to Rome. In contrast, reformed writers engaged in an uneasy relationship with the period. Preferring to locate the nation’s Christian origins in apostolic times, they typically interpreted Gregory’s conversion mission as marking the moment at which Catholic vice began to creep into the land and lay waste to a pure primitive proto-Protestant faith. In order to legitimize the establishment of the Church of England, Catholicism’s English foundations needed to be challenged. Reformers increasingly placed emphasis upon the existence of a proto-Protestant ‘strand’ that predated, but continued to exist within, the Anglo-Saxon Church. Until the Norman Conquest, this Church gradually fell prey to Rome’s encroaching corruption, and enjoyed only a marginal existence prior to the Henrician Reformation in the 1530s. Thus Protestants had a fraught and often ambiguous relationship with the Anglo-Saxon past; they simultaneously sought to trace their own ancestry within it while exposing its many vices. This paper seeks to address one such vice, which was the subject of a principal criticism levied by reformers against their Catholic adversaries: the unfounded creation and veneration of saints. Protestants considered the degree of significance the medieval cult of saints had attached to venerating such individuals as a form of idolatry, and, consequently, the topic found its way into countless Reformation works. However, as this essay argues, reformed attitudes towards sainthood could often be ambivalent. Texts such as Hegge’s prove to be extremely revealing of such ambiguous attitudes: his own relationship with the saints Cuthbert, Oswald and Bede appears indistinct and, in numerous instances, his understanding of sanctity was somewhat contradictory.
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Kelecsényi, Kristóf Zoltán, and Ágnes Gyetvainé Balogh. "On-site Architects' Offices in Major Construction Projects of Budapest in the Second Half of the 19th Century." Periodica Polytechnica Architecture 50, no. 1 (May 13, 2019): 1–11. http://dx.doi.org/10.3311/ppar.13256.
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During the 19th century, the most renowned architects considered a permanent presence on the site of their larger construction projects necessary. Some of them even maintained several on-site offices close to their construction sites, where architects and designers were contracted for the duration of the construction. This study presents two on-site offices in detail (office of the Palace of Justice and the Parliament Building) while outlining a further four examples in Budapest (office of the Parish Church of Lipótváros, the Ministry of Agriculture, the enlargement of the Royal Palace and the Technical University).There were three practices used to settle these offices: I. using an older building, before its demolition, near the site; II. in a temporary building set up for this purpose; III. in rented rooms in the surrounding buildings. Examples for the use of existing buildings are the building of the Palace of Justice (A. Hauszmann), the extension of the Royal Palace (A. Hauszmann) and the building of the campus of the Royal Joseph University (A. Hauszmann, Gy. Czigler, S. Pecz). St. Stephen's Basilica (M. Ybl), the Parliament (I. Steindl) and the Krisztinaváros wing of the Royal Palace (M. Ybl, A. Hauszmann) are examples where newly constructed buildings were used, and we assume rented apartments as on-site offices in the case of the Opera House (M. Ybl) and the Museum of Applied Arts (Ödön Lechner). The large public building's on-site offices have great significance in architectural history as well as being theoretical and practical workshops.
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Neumann, Piotr Franciszek. "Jan Joachim Tarło biskup kijowski (1718-1723) i poznański (1723-1732) Czynności pontyfikalne." Ecclesia. Studia z Dziejów Wielkopolski, no. 11 (October 15, 2018): 109–52. http://dx.doi.org/10.14746/e.2016.11.5.
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Jan Joachim Tarło belonged to a family whose three members were bishops of Poznań in the first half of the 18th century. Jan Joachim was an alumnus of Jesuit schools and during his sojourn there joined the Society of Jesus which he left in 1689, passing into the ranks of diocesan clergy. In December 1718 he was granted papal provision to the bishopric in Kiev and remained in office until 1723 when he was transferred to the office of bishop of Poznań which he fulfilled for nine years until his death on 13 August 1732. He died in Vienna on his return from a journey to Rome.His book of pontifical activities for the years 1719-1731 survives till the present day and is stored at the Archdiocesan Archive in Poznań (catalogue number ASO 7). The book is divided into sections in which the following types of activities are recorded: ordinations of various degrees including presbiterate and episcopate, blessing of cornerstones, consecration and blessing of churches, consecration of permanent altars and portative stones, blessing of church bells, consecrations of the holy oils.From the records in the book it follows that during his ministry as bishop of Kiev, Tarło stayed in the Cracow diocese and discharged his duties there. Interestingly, there is no evidence of his performing any official acts in the area of the Kiev diocese, which must have been connected with the fact that already by then a great part of its territory (the bishopric of Kiev included) lay within the borders of the Russian Empire, whereas the part that remained in the Kingdom of Poland encompassed just a few parish churches.