Journal articles on the topic 'South Parish Unitarian Church'
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1
Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture." Art History & Criticism 17, no. 1 (November 15, 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
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Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
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Biryukova, Yu A. "Parish revival in Southern Russia in the context of revolutionary upheavals and the Civil War." Omsk Scientific Bulletin. Series Society. History. Modernity 8, no. 3 (2023): 9–16. http://dx.doi.org/10.25206/2542-0488-2023-8-3-9-16.
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The article is devoted to the problem of parish reform in the period of revolutionary processes and the beginning of the Civil War in the South of Russia. The author analyses the church-public perception of the position, functions and role of the parish in the church, public and political life through the prism of the discussion which took place on the eve and during the All-Russian Local Council of 1917– 1918 and appeared in church periodicals. One can trace the process of the parish revival and the acceptance of the sobor solution to the parish problem by the ecclesiastical community of Southern Russia. Church revival was connected to a revival of the parish on the basis of sobor-canonical principles, with the first Christian community serving as its ideal. The main activity on this path was the formation of parish councils, the activity of which went far beyond the inner boundaries of the parish. Its functions were to be extended to the level of a grass-roots zemstvo, to ensure the legal and economic security of the parishioners, and to influence the surrounding society.
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Hale, Frederick. "FORECASTING THE FUTURE OF RELIGION IN THE 1920s: RAMSDEN BALMFORTH’S POST-ORTHODOX PROGNOSTICATIONS." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 18–37. http://dx.doi.org/10.25159/2412-4265/88.
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Standing at the apogee of post-Protestant theological liberalism, the scholarly Unitarian minister Ramsden Balmforth, who served the Unitarian Church in Cape Town from 1897 until 1937, responded to a broad spectrum of issues affecting South African religious, political and economic life. Having been moulded by Fabian socialism in his native Yorkshire, however, and informed by the theology of such denominational fellows as Joseph Estlin Carpenter during his student years in Oxford, he remained relatively marginalised on the ecclesiastical landscape of South Africa. Despite this quasi-isolation, Balmforth sought in the late 1920s to predict the future of Christianity or religious life generally not only in his adopted homeland, but also on an international scale. In the present article his conceptualisation is analysed in the historical context of his theological liberalism generally, and a critique of his prognostications is offered which highlights Balmforth’s failure to come to grips with the fact that his liberalism, which he regarded as a virtually inevitable product of cultural history, had failed to make nearly any inroads on the increasingly complex kaleidoscope of South African Christianity.
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Lupescu Makó, Mária. "Family Archives in the 16th Century. The Mikola Family Archive." Studia Universitatis Babeș-Bolyai Historia 66, no. 1 (February 2022): 47–77. http://dx.doi.org/10.24193/subbhist.2021.1.02.
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"In April 1573, after the death of the head of the family, Ferenc Mikola, the elders of the Mikolas gathered in Someşeni to take over the family archive from his widow. The action carried out according to the custom, but also to the legislation of the country took place in the presence of witnesses, later a proving act being issued. The present study aims to investigate the process of handing over the noble family archives in Transylvania from the end of the Middle Ages and during the sixteenth century. In this context, the ways of keeping and ordering the charters during the researched period, as well as the circumstances of the formation of the noble family archives will be examined. The focus will be on the presentation of a case study, that of the Mikola family archive. Starting from the charter issued in April 1573, we shall briefly present the Mikola family, their family archive, but also the witnesses of the archive’s transmission. Among the latter, we shall pay a special attention to Ferenc Dávid, the parish priest of Cluj and superintendent. The second title carried by the religious reformer shall provide the opportunity to reflect on the formation of the Reformed and Unitarian Churches in Transylvania. Keywords: Mikola family, family archives, Mikola archive, preservation of the charters, Transylvania, 16th century, Unitarian Church. "
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Andreev, Alexander, and Alexey Lukyanov. "Catholics of the South Ural Mining zone at the turn of the 19th–20th centuries: the national and social composition of the parishioners in Zlatoust." OOO "Zhurnal "Voprosy Istorii" 2023, no. 6-2 (June 1, 2023): 32–45. http://dx.doi.org/10.31166/voprosyistorii202306statyi44.
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The article reveals the national and social composition of the Zlatoust Catholic Church parishioners, analyzes the directions of Catholic migration flows to the South Ural region, and determines the geography of Catholics origin. The study is based on a statistical analysis of the parish database, formed according to the Zlatoust parish registers for 1899-1916, which were first introduced into scientific circulation.
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Kalinina, Olga Vladimirovna. "«Half-believers» Parishes of Pskov Eparchy: From History of Seto Folk Parishes." Исторический журнал: научные исследования, no. 4 (April 2022): 1–16. http://dx.doi.org/10.7256/2454-0609.2022.4.38395.
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The subject of this research is history of parishes in the Pskov-Pechorsky Region related with Seto folk. Historical area of this small Finno-Ugric ethnic group embraces modern territory of the Pechorsky District and south-eastern parts of Estonia. Seto are Orthodox Christians and Russians call them poluvertsi (half-believers). Seto culture is usually seen in isolation from established parish system in the borderland of the Pskov-Pechorsky Region and Estonia. The author of article aims to trace principal changes of Seto church life in conditions of constantly shifting state affiliation and political regimes from late XIX century to present time. The source base of research are press materials, published testimonies of eyewitnesses, documents of the State Archive of Pskov Oblast (GAPO) and information gathered by author in ethnographic expeditions of 2007-2017. The research applies historical-comparative and ethnographic methods. The article reveals involvement of Seto in parish life at different stages of their history. Due to their ignorance of Russian language, they couldn’t participate consciously in church services and were involved in Estonian language environment in the period of their incorporation in the Estonian Republic in 1920-1940s. In Soviet period they insisted on their right for independent “Estonian” parish. Today in Russia Seto are included in Russian-speaking church environment and in Estonia parish life. The article emphasizes the role of parish clergymen in establishment of Seto parishes. It puts in academic researches new data about the Soviet period of the Pskov Eparchy i.e. the practice of bilingual Church services in mixed Russian-Estonian parishes. Finally author comes to conclusion about construction of Seto ethno-confessional identity in dependence of political interests of Russia and Estonia in XX-XXI cc. which eventually influenced their culture.
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Firstova, Maria Yu. "Artistic Embodiment of Unitarian Religious Principles in the Literary Works of Elizabeth Gaskell." Вестник Пермского университета. Российская и зарубежная филология 14, no. 2 (2022): 131–41. http://dx.doi.org/10.17072/2073-6681-2022-2-131-141.
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The paper deals with the origins and major principles of the Unitarian religion that began to spread in Great Britain in the 18th century. The author aims to reveal the impact of the ethics of this Non-conformist (Dissent) Christian religious thought on the literary works of Elizabeth Gaskell (1810–1865), whose family background was largely Unitarian. The study shows the way that ethical principles of the Unitarian doctrine influence the problem-theme facet of her novels, which is evident in the artistic interpretation of the idea of strengthening the role of women in the Victorian society, in the author’s new approach to the solution to ‘the fallen woman’ problem, based on the possibility to atone for the sin through the service to the good of people and maternal love. The article focuses on the artistic depiction of the evil nature of a lie, the ideas of pacifism, religious tolerance, social justice, and resolution of social problems on the basis of the Christian idea of mutual dependence of humans, as presented in the novels written by Gaskell. The characters of her works, being new for Victorian literature, are also developed on the moral principles of Unitarianism. They are a socially active young woman from the middle class whose efforts are aimed at the resolution of the social conflict and a church minister (a dissenter) suffering from religious or moral doubts. The latter circumstance determines the shift from the depiction of the external social conflict to the internal one, which results in the in-depth psychological insight into the character in Gaskell’s narration. Particular attention is also given to the artistic interpretation of the key Unitarian idea of moral development and perfection of humans and continuous social progress in the novels Ruth (1853), North and South (1855), Sylvia’s Lovers (1863).
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Pebi Anggreini, Silvester Adinuhgra, and Agnes Angi Dian W. "Penerapan Nilai - Nilai Kebudayaan Terhadap Partisipasi Umat Dalam Perayaan Ekaristi Di Paroki Santa Maria Immaculata Wayun Palu- Rejo." Sepakat : Jurnal Pastoral Kateketik 9, no. 2 (September 11, 2023): 29–42. http://dx.doi.org/10.58374/sepakat.v9i2.192.
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This research examines the application of cultural values towards the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo, located in the district of South Barito, Central Kalimantan. The parish exemplifies unity and tolerance among the faithful from diverse ethnic and cultural backgrounds who participate in the Eucharistic celebration and other pastoral activities. A qualitative research method was employed, gathering data through interviews with 8 members of the congregation and 3 parish officials. The data were analyzed using Miles and Huberman's analysis method. The results of the study indicate that the congregation of the Parish of Santa Maria Immaculata Wayun Palu-Rejo has applied cultural values in their participation during the Eucharistic celebrations. The use of language, music, dance, and traditional attire is evident in the Inculturation Mass and other Eucharistic celebrations. The spirit of mutual cooperation, empathy, and care for fellow believers also influences the congregation's participation in the Eucharistic celebration. Pastoral efforts and catechesis conducted by the priests and parish officials play a vital role in encouraging the congregation to appreciate and apply cultural values in church activities. The priests convey messages and advice on the importance of cultural values during sermons and socialization. The Inculturation Mass serves as one of the initiatives to incorporate cultural values into the Eucharistic celebration. In conclusion, the application of cultural values significantly affects the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo. Pastoral efforts and catechesis by the priests and church officials help raise awareness among the congregation regarding the significance of culture in religious life. Culture and congregation participation in the Eucharistic celebration are interconnected and require cooperation between church officials and the congregation. A suggestion for further research is to gain a deeper understanding and analyze the impact of cultural values on the participation of the congregation in other aspects of church life. Additionally, involving other ethnic groups in the study would provide a more comprehensive overview of the cultural diversity in this parish.
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Markus, Mary. "The South Aisle and Chantry in the Parish Church of St Bridget, Brigham." Architectural History 39 (1996): 19. http://dx.doi.org/10.2307/1568605.
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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.
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Laing, Annette. "“Heathens and Infidels”? African Christianization and Anglicanism in the South Carolina Low Country, 1700–1750." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 197–228. http://dx.doi.org/10.1525/rac.2002.12.2.197.
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In early 1710, a small group of parishioners approached Francis Le Jau, the Anglican missionary to St. James Parish in South Carolina. He recognized them all as regular churchgoers, and he was pleased when they asked him to admit them to Holy Communion. Yet he hesitated, because the men admitted that, having been “born and baptized among the Portuguese,” they were Roman Catholics. Le Jau was always cautious in such cases, he assured church authorities in London. He told the men that he would need them first to renounce “the errors of the Popish Church” before he would allow them the sacrament. He then suggested that they give the matter some thought over the next few months.
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Kolega, Marija. "Ranokršćanski sloj arhitekture u Nadžupnom kompleksu Sv. Asela u Ninu." Ars Adriatica, no. 4 (January 1, 2014): 15. http://dx.doi.org/10.15291/ars.486.
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Archaeological excavations in the complex of the Arch Parish Church of St Asel discovered an entire early Christian complex consisting of a north singlecellchurch and, to its south, a group of baptismal buildings which was soon transformed into a longitudinal building with an eastern apse. A number of remodelling interventions between the sixth and the eighth century confirm that the early Christian church and its baptistery survived the turbulent centuries of the Migration Period. The next major building phase was identified during the conservation works carried out on the church walls and there is no doubt that it occurred at the turn of the ninth century when the church became the cathedral of the Croatian bishop. Both churches, the north and the south, were provided with new stone furnishings while the baptismal font was altered so as to conform to the liturgical changes which were introduced into the baptismal rite. Archaeological evidence has demonstrated that the font remained in use until the sixteenth century when the apse of the south church was destroyed to make way for the chapel of Our Lady of Zečevo (1510-1530). The buildings to the south suffered a major destruction in 1780 when the Lady chapel was extended at the expense of its north wall which was torn down and the southern structure was cut in half.
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Biryukova, Yulia A. "South-Eastern Russian Church Council in 1919 in light of the legacy of the All-Russian Local Council of 1917–1918." Issues of Theology 2, no. 4 (2020): 617–24. http://dx.doi.org/10.21638/spbu28.2020.406.
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The article is devoted to identifying the place of the South-Eastern Russian Church Council of 1919 in the social and church life during the period of the Russian Civil War. The author notes a significant increase in public and scientific interest in its legacy in recent years, explained, in particular, by the awareness of the Southern Russian Council with the Sacred Local Council of 1917–1918, which can be traced in the article. The processes that took place during this period in Russian Orthodoxy must be considered as a council-centric process, of which the South-Eastern Council was also a part. The Council sought to preserve both the conciliar character of solving Church problems, which had just been restored at the Local Council, and the approach to finding ways to develop Church life, which released the accumulated huge creative potential of the Church people. The continuity of the issues raised, as well as the procedural and structural relationships between the two Councils is traced in the article. The Southern Russian Council sought to continue the work of the Local Council on administrative and territorial changes in the dioceses (in this case, the South of Russia under its control), and tried to implement the parish charter. The South-Eastern Council is also interesting because it was the first experience of determining the position of the Church in the socio-political space of the White South, against the background of a complex political struggle, even in the camp of the White movement itself. While maintaining the priority of moral values, the South-Eastern Council sought to distance itself from the political struggle. However, in its proclamations, the Council certainly condemned the civil conflict and revolution, which it saw as a reflection of the moral decay of society.
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Makarov, A. I. "Book Collection Inventories of the Church Parish of the Village Usolye on Volga as a Historical and Book Source of the XVII Century." Bibliosphere, no. 2 (May 29, 2023): 52–63. http://dx.doi.org/10.20913/1815-3186-2023-2-52-63.
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Book collections of parish churches represent a special phenomenon of the Russian book culture. Despite of the fact that these collections were, as a rule, small and performed a purely liturgical function, their careful study expands our ideas about the culture and life of the Orthodox population, about the ways of distributing handwritten and printed books. This topic is of particular importance for the analysis of the ethno-confessional policy of the Russian state in the XVI–XVII centuries in the annexed territories of the Volga region, the Urals and Siberia. The sources for the study of parish libraries in the period under review are not only the books themselves, but also the records of management materials. Within the study of the book culture of the Middle Volga region of the XVII century, we have identified previously unpublished lists of books in two inventories of the church parish of the village of Usolye. It was established at the south-eastern borders of the Russian state. (The village currently belongs to the Shigonsky district of the Samara region.) These documents are the only currently known inventories of the church library of the XVII century on the territory of the Samara Volga region. The purpose of this article is to introduce the identified book lists into scientific circulation as a result of their reading and analysis. Of scientific relevance is the discovery of new regional historical and book sources, as well as the consideration of the mechanisms of formation of parish book collections, the study of their repertoire. Formally, the collection in Usolye is a typical book collection, but for a border village of the XVII century it is unique with a large number of books and the predominance of printed copies in it.
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Biryukova, Yu A. "The problem of maintaining balance of liberal and conservative principles at the congresses of clergy and Laity of Southern Russia in 1917." Omsk Scientific Bulletin. Series Society. History. Modernity 6, no. 4 (2021): 17–25. http://dx.doi.org/10.25206/2542-0488-2021-6-4-17-25.
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The article examines the congresses of clergy and laity that took place after the February Revolution of 1917 in the South of Russia — on the Don, Stavropol and Kuban, which were the part of the movement propagated throughout the country. It marked the broad inclusion of clergy and laity in the reform of the synodal system of relations and the solution of accumulated intra-church problems. The author examines the nature of the expansion of the participation of parish clergy and laity in church administration, the participation of diocesan bishops in these processes, the question of how the participants of the congresses imagined combining these ideas with the traditional hierarchical structure of the Church. The study is based on the protocols of the congresses of the clergy and laity and the discussion of their decisions on the pages of the periodical press of that time. The author comes to the conclusion that the congresses of the South of Russia have shown a desire to unite all members of the church community, without violating the traditional right of diocesan bishops to church governance. The revolt against the episcopal authority has passed the Cossack territories. In the inclusion of lower clergy and laity in the church administration, their participants saw the implementation of the principles of conciliarity. The most important component of the reform was the inclusion of laypeople in the church administration bodies of different levels, which took place at the initiative of the clergy as a whole.
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Kouega, Jean-Paul, and Mathilde Robertson Alo’o. "Language Use in the Catholic Church in Cameroon: The Case of the French Service and the Bulu Service in a Parish of Sangmelima." European Journal of Theology and Philosophy 2, no. 6 (December 24, 2022): 38–47. http://dx.doi.org/10.24018/theology.2022.2.6.83.
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This paper examines language practices in two services offered in the main Catholic Church in the town of Sangmelima in the South region of Cameroon. The research is motivated by the need to find out what languages are used in this church and what the terms “French service” and “Bulu service” imply in the multilingual city of Sangmelima. The informants were the priests, catechists, choir leaders, and some parishioners of this church. Three main instruments were used to collect data in these two church services, i.e., interview, questionnaire and participant observation. The frame adopted for the analysis was Kouega’s structural-functional approach (2008). The findings revealed that the services in this church include 28 parts. In the French service, the languages used to realise these parts were found to be French, Bulu (Sangmelima), Ewondo (Yaounde), Fang (south of Cameroon and north of Equatorial Guinea), Fe’efe’e (Bafang), Ghomala’ (Bafoussam), and Medumba (Bangangte). In the Bulu service, on the other hand, the languages used were: Bulu (Sangmelima), Ewondo (Yaounde), and French. These languages were chosen for a variety of reasons. First, a language like Bulu was chosen because it is understood by the parishioners as it is the main language of the locality. Second, French is the official language of the territory; third, some languages like Fe’efe’e, Ghomala, and Medumba were chosen on the basis of the involvement of the speakers of these ethnic languages in the activities of the church. Fourth, the availability of printed religious materials in a language was an important factor.
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Biryukova, Julia A., and Vladimir A. Ter-Arakelyants. "The Parish Life in the South of Russia in the Councilar and Post-Councilar Periods of the Modern Historiography (1917–1930)." Almanac “Essays on Conservatism” 102 (March 1, 2020): 557–62. http://dx.doi.org/10.24030/24092517-2020-0-1-557-562.
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The article presents an overview of the historiography of late years, dealing with the Church life in the white South. The authors analyze the range of problems that attract the attention of researchers, changes in methodological approaches and source base, and revision of previous estimates. Special attention is paid to the monograph by Eugene A. Ageev «The Orthodox Church in the Middle Don Region in the Councilar and Post-Councilar Periods (1917–1930)» published in 2019.
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Antosik, Łukasz, Błażej Muzolf, and Monika Troszczyńska-Antosik. "Wyniki badań sondażowych przeprowadzonych przy kościele parafialnym p.w. Wniebowzięcia Najświętszej Marii Panny i św. Jakuba Apostoła w Szadku." Biuletyn Szadkowski 11 (December 30, 2011): 5–21. http://dx.doi.org/10.18778/1643-0700.11.01.
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A survey of parish church in Szadek under the invocation of Assumption of Our Lady and Saint James the Apostle, was done for the purposes of conservation works carried out in the church building. Archeological work was conducted in one excavation only, 2m x 1m large, situated close to the south wall of the presbytery at the level of the middle buttress. The reason for choosing this site for excavation work was that a large crack in the wall was noticed in this place. During exploration of the successive layers 13 graves were discovered. The artefacts unearthed included 137 fragments of earthenware, 23 pieces of building ceramics, 8 metal pieces, 15 fragments of window glass and two pieces of glassware. The objects found in the excavation can be dated at 13th/14th–19th centuries.
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Isetti, Giulia, Elzbieta Agnieszka Stawinoga, and Harald Pechlaner. "Pastoral Care at the Time of Lockdown: An Exploratory Study of the Catholic Church in South Tyrol (Italy)." Journal of Religion, Media and Digital Culture 10, no. 3 (November 18, 2021): 355–81. http://dx.doi.org/10.1163/21659214-bja10054.
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Abstract In order to assess the impact of covid-19 on catholic pastoral care, an exploratory study was conducted in South Tyrol (Italy) by administering an online survey to parish priests and laypeople with an office within the local Diocese. With reference to the lockdown period, the research aimed to investigate: (1) how pastoral care was delivered; (2) changes in the use of ict within religious activities; and (3) the vision of the future for the Church in a mediatized world. Respondents believe that: (1) pastoral activities have slowed down, even though contact with the faithful was kept up through phone or the Internet; (2) the level of digitalization of the parishes has increased; however, the communication was mostly one-way and top-down. Finally, results show that (3) attitudes towards digital media are divergent: they are perceived as having the potential to either strengthen or weaken the relationship between the Church and the faithful.
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Andreev, Alexander. "Specialists of the Zlatoust Catholic community in the South Ural industry and railway transport in the late 19th and early 20th centuries." OOO "Zhurnal "Voprosy Istorii" 2023, no. 9-2 (September 1, 2023): 42–59. http://dx.doi.org/10.31166/voprosyistorii202309statyi49.
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The article develops an insufficiently studied socio-religious aspect of the history of industry and transport in Russia. The authors investigate the participation of the Zlatoust Roman Catholic Church's parishioners in the work of mining, metallurgical and railway industries in the South Ural region and assess the involvement of Catholics in the processes of industrial development this region in the late 19th and early 20th centuries. The article recreates the Roman Catholic segment of the local labor market and traces the professional biographies of many Catholic specialists on the basis of reference publications (directories) and church documents (parish registers).
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Motušić, Eugen. "Porušena crkva Rođenja Blažene Djevice Marije u Silbi." Ars Adriatica, no. 4 (January 1, 2014): 347. http://dx.doi.org/10.15291/ars.508.
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It is known that the Church of the Nativity of the Blessed Virgin Mary at Silba was demolished in 1828 so as to provide the necessary building material for the completion of the new parish church which inherited the dedication from the old one. As we learn from the archival records, the demolition was authorized by the Archbishop of Zadar Josip Nowak who stipulated that the Franciscan Church of Our Lady of Carmel would function as the local parish church while the new one was being built. All that remains from the old church today is the bell tower which continued to be used by the new parish church. It is obvious from the schematic ground plan and the dimensions of the demolished church, recorded in the now lost document from the parish church archive, that it was a single-nave longitudinal structure with a rectangular sacristy to the east, two shallow chapels extending from the lateral walls and a porch of the lopica type (resembling a loggia) at the front which abutted onto the corner of the bell tower with its own south corner. Apart from the high altar, placed against the back wall, the church had three pairs of side altars. The analysis of the canonical visitations carried out during the second quarter of the seventeenth century demonstrates that the church, recorded for the first time in 1579, was a modest building in which the oil for the anointment of the sick was being kept because the local parish church of that time, dedicated to St Mark, was too far from the village. The church was provided with five side altars put up by the more distinguished individuals and members of the lay fraternities the most prominent of which was that of Our Lady of the Rosary after which the church was called by eighteenth-century locals. Based on the analysis of the 1670 visitation of Archbishop Evangelisto Parzaghi who described the renovation during which certain altars changed their places, the article argues that the church was completed just before this visit. The bell tower was mentioned as a campanile for the first time in 1678.By means of comparative analysis, it can be established that the Church of the Nativity of the Virgin at Silba belonged to the same architectural type as a large group of simple yet spacious churches which were built in rural communities along the east Adriatic coast by local masters during the seventeenth and eighteenth centuries. The activity of such masters on the island of Silba is corroborated by contemporary birth, marriage and death records as well as a number of monuments such as a tombstone in the Church of St Mark and the door lintel in the house of master builder Franić Lorencin (1660), both of which depict building and carving tools. The analysis of the land registry maps and topographical drawings of 1824 and 1833 shows that the church’s south wall, to the east of the chapel of Our Lady of the Rosary, was laid in a different direction compared to that of the rest of the wall, indicating that this portion belonged to an earlier layer of the building which, judging from everything, seems to have been medieval. Therefore, the wall was widened and extended towards the west during the rebuilding documented in the visitation of 1670. This possibility, which a future excavation of the site ought to be confirm, is strengthened by the frequency of such alterations as can be seen on the seventeenth- and eighteenth-century churches on the island of Ugljan and in particular on the Church of St Lawrence at Lukoran, built in 1632, which is the best example of that architectural type.Another feature of these churches is the lopica-type porch which stands out as an architectural element typical of Istria and the Quarnero gulf to which, geographically speaking, the island of Silba gravitates. The lopica porch of the Church of the Nativity at Silba had a particularly elongated plan and featured two symmetrical sets of three supports and an axial main entrance into the porch, that is, the church. It is unlikely that the porch was added prior to the late seventeenth century because during that time, Silba was exposed to the raids of the Turkish pirates who threatened it directly. It is certain that the bell tower was used for defensive purposes and the addition of a porch would have diminished its importance as a fortification structure and hampered the visual communication with the entrance to the church.The examination of the architecture of the bell tower revealed two different building phases: an earlier one which included the body of the bell tower and a later one which saw the addition of the pyramidal structure together with a shallow square drum. In its original form, the bell tower had a compact body featuring a round-headed opening at the centre of each side of the two topmost storeys. Their stylistically undefined morphology corresponds to modest bell towers which were built in this area from the late sixteenth to the eighteenth century. The original pyramidal top had to be dismantled in 1858 due to wear and tear and it was replaced by the present one which has oval openings at the bottom of each side of the drum. This structure is almost identical to the top of the bell tower of the Church of Our Lady of the Rosary at Preko on the island of Ugljan which was built in 1844.Based on the archival records, the article also establishes that the substantially repainted image of the Virgin and Child with SS Mark and Matthew, today at the high altar of the parish church, was originally larger. It was the object of ex-voto veneration and numerous offerings had been placed in its glass case. The painting was cropped so that it could be inserted into the niche of the marble altar piece designed by Ćiril M. Iveković (1898) which meant the loss of the two evangelists. According to the preserved contract and drawing, the lower part of the altar was set up in 1860 by Giovanni dalla Zonca, an altar maker from Vodnjan, and it featured the still preserved wooden statues of SS Peter and Paul which are dated to the mid-seventeenth century on the basis of their stylistic features. Therefore, it can be concluded that painting and the statues were taken from the high altar of the demolished church.
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Biryukova, Yulia. "Problems of the legal and financial situation of the Orthodox parish clergy in the South of Russia after the February Revolution of 1917." St.Tikhons' University Review 104 (February 28, 2022): 95–107. http://dx.doi.org/10.15382/sturii2022104.95-107.
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The article examines the problem of the status of the clergy of the southern dioceses of Russia, traces its change in connection with the revolutionary events of 1917, transformations in the field of state-church relations and changes in public consciousness. The forms in which the attitude of the laity to the clergy was expressed and the factors by which it was determined are considered. The main sources for the analysis were the materials of the public-church discussion of the problem of the situation and material support of the clergy of the periodical press. The materials of the congresses of the clergy and laity and the records of the Provisional Supreme Church Administration in the South of Russia are also involved. The author comes to the conclusion that the most important component of the reforms of this period was the inclusion of laypeople in the church administration bodies of different levels, in the solution of all categories of issues — managerial, legal and financial, which occurred at the initiative of the clergy as a whole. However, the economic dependence of the clergy on the laity, who often fell under the influence of secular authorities, against the background of the growth of individualistic sentiments, the fading of the communal spirit and the rapid flowering of the people, further aggravated the situation of the clergy, who saw a way out of the situation in a radical change in the system of material support for pastoral activities. They outlined some programs for overcoming the crisis.
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Edwards, Jason. "The parish church of empire: sculpture and imperialism at St Paul’s Cathedral, c. 1796–1916." Sculpture Journal 33, no. 2 (June 2024): 115–35. http://dx.doi.org/10.3828/sj.2024.33.2.01.
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The introduction provides an overview of the special issue and situates it in the context of the AHRC research grant from which it originated and in the broader historiographic context of sculpture at St Paul’s Cathedral in the period from the arrival of the first quartet of monuments in the 1790s to the midst of the First World War. The introduction notes the comparative marginalization of sculpture studies at the cathedral, in comparison to studies of the architectural fabric of the building and its mosaic programmes, and of imperial sculpture within the broader scholarship on nineteenth-century British sculpture. The introduction lays out the variety of materials and genres of sculptural commemoration at St Paul’s, emphasizing the sculptural quality of the artists and artworks involved. It explores the particular place of slavery and abolition within the pantheon, and the way in which the pantheon ranges across the entirety of the British imperial world, from North America to South and Southeast Asia, from Australasia and Antarctica to Africa.
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Wiggins, Jonathon L., Mary L. Gautier, and Thomas P. Gaunt. "A Realignment of the Catholic Church in the United States." Theology Today 78, no. 3 (October 2021): 267–75. http://dx.doi.org/10.1177/00405736211030236.
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The official, parish-identified, Catholic population in the United States over the past forty years (1980 to 2019) has grown 40 percent, from about 48 million to over 67 million. Such a hearty rate of growth might lead one to assume that the Catholic population is increasing across all parts of the country. This growth, however, has been anything but uniform. From 1980 to the present, the Catholic population in some US Census regions—mostly in the South and in the West of the country—has experienced a boom, while in others—mostly in the Northeast and Midwest—it has experienced a bust. In this article, the growth or decline in the number of Catholics in each of the four US Census regions is explored, using data from the 2020 Faith Communities Today survey as well as data submitted by Catholic dioceses. These analyses give a more nuanced portrait of the Catholic Church in the United States, shedding light on both the challenges and opportunities the US Catholic Church is experiencing in 2021.
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Khomenko, Denis Yu. "“To Avoid Ethnic Hatred to Local Finns”: Organization of Spiritual Charity of Lutherans of Yenisei Province in the Second Half of the 19th Century." Vestnik Tomskogo gosudarstvennogo universiteta, no. 468 (2021): 186–90. http://dx.doi.org/10.17223/15617793/468/21.
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In the article, the author researches the creation in 1863 and reorganization in the early 1880s of the Lutheran parish in Yenisei Province. Until the end of the 19th century, the Lutheran population of the region was mainly replenished due to criminal exile. The exiled were placed in three colonies purposely established in the 1850s in the south of the province: Verkhniy Suetuk, Nizhnyaya Bulanka, Verkhnyaya Bulanka. Finns and Estonians lived in the first, Estonians in the second, and Latvians and Germans in the third. The author draws attention to the fact that this demarcation of the Lutheran population on a national basis was an initiative of the exiled themselves. The author identified the actors who participated in the creation and reorganization of the parishes: the administration of the Evangelical Lutheran Church of Russia, the authorities of the autonomous Grand Duchy of Finland, the central imperial authorities, Siberian authorities, the population of the Lutheran colonies of Yenisei Province, the public in the Baltic states and Finland. Finnish authorities advocated the creation of a national parish, only for the Finnish population. Other actors proposed to organize a territorial parish for all Lutherans of the province. The second approach prevailed in 1863: the Lutheran pastor appointed to Verkhniy Suetuk was to guide all Lutherans of Yenisei Province. At the turn of the 1880s, the incapacity of this system became clear: residents of Verkhnyaya Bulanka and Nizhnyaya Bulanka were virtually without the care of a pastor because the latter did not know the languages of their inhabitants (Latvian and Estonian), and they did not know Finnish. This situation led to the revision of the decree of 1863, which resulted in decisions to transfer the center of the parish to Nizhnyaya Bulanka, to impose an obligation of knowing Estonian and Latvian on the future pastor, and to create a new parish with the center in Omsk exclusively for the Finnish population. The author suggests calling this Lutheran parish extraterritorially national because, on the one hand, it was intended only for the Finnish population; on the other, its territory did not coincide with any administrative-territorial formation in Siberia. Besides state structures, the population of the colonies and inhabitants of the Baltic states, who raised money to organize a new parish, participated in the reorganization of the spiritual life of Lutherans in the late 1870s. The Finnish public's participation was not direct; however, the author of the article cites facts of organizing assistance to Siberian Finns from their compatriots. The author evaluates the system created as a result of the reorganization as effective: despite a number of conflict situations between the parishioners of the two parishes, the question of its reform was not raised. The author evaluates the imperial policy regarding the Lutheran population of Yenisei Province (of both Siberian and central authorities, as well as the administration of the Evangelical Lutheran Church) as flexible, able to take into account spiritual needs.
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Zahner, Walter. "Interaction/Cooperation." Actas de Arquitectura Religiosa Contemporánea 7 (October 1, 2020): 2–23. http://dx.doi.org/10.17979/aarc.2020.7.0.6284.
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Since 2000, in Germany there are both new built churches (around one hundred, sixty for the Catholic dioceses) and abandoned churches (around 500-600 Catholic churches, as well as some 500 Protestants). The reconverted churches are a reality in the north and east of Germany, up to half the country. In the south, both in the Catholic dioceses and in the Protestant regional churches, there are only some first examples and initial debates on these issues. Most of the relevant works of architecture and art within ecclesiastical organizations are churches reorganized from the point of view of the portconciliar liturgy and for smaller parish groups. At present, there are already very good examples of all the indicated types of church architecture.
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Jakubek-Raczkowska, Monika, and Juliusz Raczkowski. "The So-called Copernicus’ Chapel: a Jubilee Creation in the Gothic St John’s Cathedral in Toruń." Ikonotheka, no. 31 (September 20, 2022): 83–111. http://dx.doi.org/10.31338/2657-6015ik.31.4.
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The article is devoted to the history of transformation and re-arrangement of the first from the West chapel on the South side of the Gothic parish church of the Old Town in Toruń, at present the Toruń Cathedral of St John the Baptist and St John the Evangelist. The former merchants’ chapel dedicated to St Nicholas over its history had changed its furnishing and patrocinium twice (St Michael the Archangel/ The Guardian Angels), which had been dictated by religious needs. In the 19th century it had also assumed the function of baptismal chapel and in 1973 – the Copernicus Jubilee Year – gained an entirely new arrangement to suit the memoria of the astronomer, who was born in this town. From than on it is universally referred to “The Copernicus Chapel”. The Authors analyse the historic grounds for that commemoration (the Copernicus memorabilia collected in that interior), the principles of its new arrangement with the use of Medieval elements of the church furnishing, the elements of historic and emotional narrative as well as the contemporary implications of that creation.
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Kollar, René. "The Reluctant Prior: Bishop Wulstan Pearson of Lancaster." Recusant History 20, no. 3 (May 1991): 403–13. http://dx.doi.org/10.1017/s0034193200005501.
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Although the Irish accounted for a large proportion of the English Roman Catholic Church during the opening decades of the twentieth century, the Church ‘was led by Englishmen too and mostly pretty local ones.’ Bourne, McIntyre, Leighton Williams, Henshaw, Thorman, and Singleton represent a few of the native sons who eventually became prelates of their local sees. Likewise, Thomas Wulstan Pearson (1870–1938), born in Preston, was appointed the first bishop of the Diocese of Lancaster in 1925. Dom Wulstan had previously served in the Benedictine parish in Liverpool, an assignment which he cherished. Asked to leave this northern post to become the first prior of Downside Abbey’S foundation at Ealing, he unsuccessfully tried to resist. Reluctantly and with serious reservations he followed his abbot’s wishes and moved south. His years as the superior of this young priory, however, represent a traumatic break with the sense of personal fulfulment he experienced in Liverpool, but the barren and trying years also served to strengthen his longing and commitment to the pastoral ministry.
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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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Szczepaniak, Jan. "Krótki opis parafii diecezji latyczowskiej przyłączonych do archidiecezji mohylewskiej, sporządzony w 1799 r. Edycja źródła." Textus et Studia, no. 1(33) (December 29, 2023): 117–90. http://dx.doi.org/10.15633/tes.09106.
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Formally erected around 1405, the Latin Catholic diocese of Kiev existed until the end of the 18th century (for church authorities until 1798, although Catherine II abolished it on 27 September 1795). The history of the diocese was extremely turbulent. Constant Tartar invasions, the Chmielnicki uprising, the Polish-Russian wars and the 17th and 18th century Cossack rebellions not only did not favour the development of the diocese and led to a reduction in its area, but on several occasions led to the destruction of its administrative structure. Renewed after the Cossack and Russian wars, the diocese had 10–11 churches by the end of the 17th century. After the further ravages that affected its territory in the late 17th and early 18th centuries, there were at least 25 churches before 1748. Cossack rebellions halted its development for some time. Nevertheless, by the end of the 18th century, there were 53 churches on the territory of the diocese, of which at least 42 had the status of parish churches. Despite the medieval origins of the diocese and its apparent development in the 18th century, there are not many entries in the bibliography on it. The same is true of the historiography of the Braclaw region (Lithuanian Podolia), which belonged to the Luck and Brest dioceses in the pre-partition period. The unsatisfactory state of conducted research is related to the small known source base. Recent queries have revealed several new sources for the history of the Latin Church in the south-eastern periphery of the Polish-Lithuanian Commonwealth, in the Ukrainian lands. One of them is a short description of 20 parishes functioning in this area at the end of the 18th century. The description was prepared for the needs of Mogilev consistory officials, after these parishes were annexed to the Mogilev archdiocese in 1798. It was compiled a year later, based on parish priests› accounts and dean’s visitation records. On the basis of this description and other newly discovered sources from that time, it is possible to find out essential information about the parishes described, the time of their foundation, their founders, benefices, churches, clergy, number of believers and the towns where parish schools and hospitals were functioning at that time.
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Santiago-Vendrell, Angel, and Misoon (Esther) Im. "The World Was Their Parish: Evangelistic Work of the Single Female Missionaries from the Methodist Episcopal Church, South, to Korea, 1887–1940." Religions 14, no. 2 (February 15, 2023): 262. http://dx.doi.org/10.3390/rel14020262.
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The Woman’s Foreign Missionary Society (WFMS) (1897–1909) and the Woman’s Missionary Council (WMC) (1910–1940) of the Methodist Episcopal Church, South (MECS) worked in Korea from 1897 to 1940. Their work used a distinctive mission philosophy, hermeneutics, and implementation of strategies in their encounters with Korean women. Over the course of their years in Korea, Southern Methodist missionary women initiated the Great Korea Revival, established the first social evangelistic centers, educated the first indigenous female church historian, and ordained women for the first time in Korea. This article argues that, even though the missionary activities of the single female missionaries occurred in the context of “Christian civilization” as a mission theory, their holistic Wesleyan missiology departed from the colonial theory of mission as civilization. The first section of the article offers background information regarding the single female missionaries to help understand them. What motivated these females to venture in foreign lands with the Gospel? What was their preparation? The second section presents the religious, cultural, social, and political background of Korea during the time the missionaries arrived. The third section describes and analyzes the evangelistic and social ministries of the female missionaries in the nascent Korean mission. The final section describes and analyzes the appropriation and reinterpretation of the Bible and Christianity by Korean women, especially the work of Korean Bible women and Methodist female Christians in the quest for independence from Japanese control in the Independence Movement of 1919.
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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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Kislitsyna, Inna G. "Don Enlightenment: Origins and Birth of Socio-Cultural Phenomenon (mid-16th - early 19th century)." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 2 (218) (June 23, 2023): 83–92. http://dx.doi.org/10.18522/2687-0770-2023-2-83-92.
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The origins and prerequisites of the spread of Russian literacy and written culture on the Cossack Don of the 16th-17th centuries are investigated. The opinion is formulated that they got to the Don through established communication channels between them and Moscow and became known no later than 1549, when it was first mentioned in the chronicle. It is shown that along with the first centers of Orthodoxy, the Cossack military offices were the original centers of Russian literacy on the medieval Cossack Don, which was a feature of this region. The belated appearance of the first spiritual and secular educational institutions testifies to the stadium lag in this respect of the Cossack Don from central Russia. The legal status of the Latin Seminary, the parish schools of the Ministry of Public Education, as opposed to the church-parish schools of the Synod, the personality of the first director of the Small and Main Public Schools, the estate Cossack character of the oldest in the South of Russia Novocherkassk gymnasium are determined. The birth of the phenomenon of the Don enlightenment is estimated as a qualitative leap in the history of the Cossack Don, which occurred in the middle of the 18th century and determined its subsequent progressive development. It is shown that, differing in great originality, the Don enlightenment was originally inscribed in the all-Russian educational space and developed according to its laws.
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Fritz, Timothy David. "“To Abjure Popish Heresys”: Crafting a Borderlands Gospel during Queen Anne’s War at St. James Parish, South Carolina, 1701–20." Journal of Social History 55, no. 3 (January 21, 2022): 586–614. http://dx.doi.org/10.1093/jsh/shac001.
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Abstract In 1706, local authorities institutionalized the Church of England in South Carolina hoping to bring Carolinian social practice into conformity with that of the metropole. Anglican missionaries worked to install religious instruction as a pillar of community identity in this contested space. Employing the specter of war and popery—and the associated fear of slave rebellion—helped ministers Samuel Thomas and Francis LeJau articulate a borderland-specific conception of race, place, and paternal responsibility in an aggressively expanding colony from 1701 to 1720. Utilizing correspondence surrounding the activities of the Society for the Propagation of the Gospel (SPG), this article asserts that rather than serving as a link to English society, the Anglican missions of the SPG functioned as an ideological space for creating a distinct regional identity. Thomas and LeJau crafted a community-specific application of Anglican beliefs, working out their conceptions of religious practice concerning the threats presented by Spanish attempts to secure the loyalty of Yamasees Indians and enslaved Africans. Understanding how fear operated in the southeastern borderlands provides a nuanced understanding of how colonialism operated in the southern colonies.
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Bradanović, Marijan. "Razvitak naselja na kvarnerskim otocima - primjer Dobrinja." Ars Adriatica, no. 2 (January 1, 2012): 139. http://dx.doi.org/10.15291/ars.445.
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The paper discusses the urbanistic development of Dobrinj, one of the medieval castle settlements on the island of Krk, which developed in the shadow of the town of Krk - an ancient urban and Episcopal centre with unbroken continuity of occupancy since Roman times and proto-history. Although situated away from the sea, from Dobrinj it was possible to survey the Vinodol Channel in the direction of Kotor, its counterpart on the mainland of the neighbouring Vinodol, founded above the mouth of the river Dubračina. From Dobrinj it was also possible to control indirectly the salt-works of the Dukes of Krk in the nearby Saline Bay. Dobrinj’s location on an isolated mountain ridge caused the characteristically linear development of its oldest part, the downtown area of Dolinji Grad. In spite of subsequent significant remodelling which updated the originally modest buildings, even today it is possible to recognize the characteristic rows of rectangular residential single-floor structures with a single-room layout. The houses’ façades faced each other and the ground floors were separated by narrow passageways. However, on the first floor level they were joined by barrel-vaulted structures which supported roof terraces. The rows of houses along the outskirts of Dolinji Grad adopted a fortification function through their predominantly block-like exteriors. Representative residential structures were concentrated around the Plokat square, below the parish church of St Stephen. Numerous pieces of information are provided by comparative analyses: in particular comparison with other settlements on the island of Krk, but also in combination with written sources and toponomastic research. From the confined area of Dolinji Grad, the settlement spread from the parish church towards the south. Here, around the field which stood in front of the settlement, the inhabitants built churches from the middle ages onward and a graveyard gradually developed. During the sixteenth century, this area was gradually transformed into Placa, the new communal centre, following the example of the main square at Krk, which was developed by the Venetians. Although few material remains survive in situ, it can be observed that in this area Renaissance houses were provided with the characteristic door-cum-window openings (called "na koljeno") indicative of shops on the ground-floor level. Written sources reveal that in the sixteenth century religious building focused on Placa. The beginning of the seventeenth century saw a further contraction in the area of Dolinji Grad, and the completion of the work on the parish church which had begun in the second half of the sixteenth century. From the second half of the seventeenth century, following the end of the dangers posed to Dobrinj by the Uskok War, the settlement spread out in a horse-shoe shape southward into the area of the upper town - Gorinji Grad. The process continued in the eighteenth century and thus the example of small and urbanistically underdeveloped Dobrinj demonstrates that this late period of Venetian rule does not necessarily stand for urbanistic stagnation.
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PETROV, IGOR G., and EKATERINA А. IAGAFOVA. "EVOLUTION OF THE RELIGIOUS WORLDVIEW AND MODERN RELIGIOUS PRACTICES IN THE СHUVASH VILLAGE OF SOUTH URALS (ON THE EXAMPLE OF THE VILLAGE OF KOSH-ELGA, BIZHBULYAKSKY DISTRICT OF THE REPUBLIC OF BASHKORTOSTAN)." Study of Religion, no. 4 (2021): 106–16. http://dx.doi.org/10.22250/2072-8662.2021.4.106-116.
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The article examines the confessional situation, as well as the transformation of religion and religious practices at the present stage, using the example of the Chuvash village of Kosh-Elga in the Bizhbulyak district of the Republic of Bashkortostan. Religious practices are considered in historical dynamics, starting from the last quarter of the 18th century. In addition, the influence of the parish and the church on the religion of the villagers and their ritual culture is shown: calendar and funeral and memorial rituals. The study showed that the religious situation in the village during the 18th -20th centuries developed in the direction of a gradual transition from paganism to Orthodoxy. The Chuvash settlers who settled on the Bashkir lands, although they were considered new Baptists, were actually adherents of the old, i.e., pagan religion. After the construction of the temple in the last quarter of the 19th century in the religion and religious practices of the villagers, Orthodox-pagan syncretism began to strengthen and assert itself...
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Atherstone, Andrew. "George Reginald Balleine: Historian of Anglican Evangelicalism." Journal of Anglican Studies 12, no. 1 (October 7, 2013): 82–111. http://dx.doi.org/10.1017/s1740355313000338.
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AbstractA History of the Evangelical Party in the Church of England(1908) by G.R. Balleine (1873–1966) is the classic narrative history of the Anglican evangelical movement, still enduringly popular more than a century after its publication. It has long outlived its author but is usually read without reference to him. This paper examines Balleine's approach to historical research and demonstrates how his personal theological priorities shaped hisHistory. In particular, it highlights his concerns in his parish ministry in Bermondsey, south London, for innovative evangelism, political activism and loyal Anglican churchmanship; his disinterest in doctrinal definitions and his abhorrence of ecclesiastical controversy. The paper argues that Balleine's lively account of Anglican evangelicalism's past in the eighteenth and nineteenth centuries was also an apologia and mandate for the future direction of the movement as it entered the twentieth century. It concludes by pointing to the sharp irony that while theHistoryhas gained a reputation for impeccable evangelical credentials, the historian was on a divergent trajectory away from his evangelical roots.
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Del Sole, Francesco. "Architectural Instructions in Italy between the 16th and 18th Centuries." Athens Journal of Architecture 8, no. 4 (October 5, 2022): 359–78. http://dx.doi.org/10.30958/aja.8-4-3.
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Carlo Borromeo’s Instructions represent the only practical application of the Tridentine decrees in architecture. However, historians over time have given little weight to the work, which is mostly considered a simple parish handbook due to its practical-functional nature used to treat the sacred space. New research conducted on the literary work has focused on the massive diffusion of this treatise in the undergrowth of the ecclesiastical literature of the time, testifying to how much the Instructions are linked to the historical context and the spiritual needs of the post-Tridentine Church. The great novelty of the work lies in the fact that it completely overturned the way of writing about architecture. In the writings of Carlo Borromeo, a continuous interweaving between the doctrine of the soul and the sacred building is outlined to give the Church the image of an institution organically constituted in its material and spiritual reality. The influence of this work outside the Milanese context in which Carlo Borromeo worked is still to be clarified, especially in the South of Italy, which experienced the peak of its Counter-Reformation season between the seventeenth and eighteenth centuries. Here, Instructions will be analyzed along with the Antica Basilicografia of Pompeo Sarnelli (1686) and Il Rettore ecclesiastico of Marcello Cavalieri (1688), two writings born in the diocese of Benevento under the wing of the bishop Vincenzo Maria Orsini, a native of Gravina di Puglia.
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Korolyova, Svetlana Yu. "THE RETURN OF THE SHRINE AND ITS LEGITIMATION THROUGH LEGENDS. THE CASE OF ST. NICHOLAS THE WONDERWORKER, THE ICON OF KYLASOVO." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 4 (2022): 142–62. http://dx.doi.org/10.28995/2686-7249-2022-4-142-162.
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The article focuses on the case of revered icon of St. Nicholas the Wonderworker from Kylasovo village of Perm Region. The author introduces the importance of legends in creating the existence of an icon as a sacral object and the ways the “breaks” of tradition are symbolically overcome. The paper outlines etiological plots related to the icon and the forms of its veneration as well as the history of the loss and re-acquisition of the shrine in the 20th century and reconstruction of the local tradition at the present stage. The earliest legends about the Kylasovo icon of St. Nicholas the Wonderworker (a phenomenon on the periphery of the cultural space, blinding of blasphemers) show that the plots have already become widely known and are updated in the south of the Perm region with the processes and events of the 17th–18th centuries. The realities of the Soviet era (the closure of a rural church, disappearance and discovery of a miraculous image hidden in a village house) contribute to a new round of the development of the oral tradition. The history of the salvation of the shrine was published on the official website of the church of Kylosovo village. It can be considered as the beginning of the inclusion of modern oral legends about this icon into the fields of official church culture. In the 2000s another problematic situation was the restoration (in fact, rewriting) of the revered icon. It should be noted about a link of a significant part of folk legends with “crisis points” in the life of the parish, caused by the “instability of being” of the local shrine (loss, transfer to another church, radical restoration). In such situations the legitimation of the current changes and confirmation of the miraculous nature of a religious relic as functions of religious become the important functions of religious narratives. Such functions are generally inherent in legends about shrines when modern material highlights their pragmatics more obvious
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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.
Full textAbstract:
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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Mac Cuarta, Brian. "Select document: Catholic ownership of tithes: a County Wexford widow’s dispensation, 1595." Irish Historical Studies 42, no. 162 (November 2018): 336–44. http://dx.doi.org/10.1017/ihs.2018.36.
Full textAbstract:
AbstractDown to the mid-nineteenth century, the rural population in Ireland was obliged by law to contribute to the upkeep of the Church of Ireland clergy by means of tithes, a measure denoting a proportion of annual agricultural produce. The document illustrates what was happening in the late sixteenth century, as separate ecclesial structures were emerging, and Catholics were beginning to determine how to support their own clergy. Control of ecclesiastical resources was a major issue for the Catholic community in the century after the introduction of the Reformation. However, for want of documentation the use of tithes to support Catholic priests, much less the impact of this issue on relationships within that community, between ecclesiastics and propertied laity, has been little noted. This text – a dispensation to hold parish revenues, signed by a papally-appointed bishop ministering in the south-east – illustrates how the recusant community in an anglicised part of Ireland addressed some issues posed by Catholic ownership of tithes in the 1590s. It exemplifies the confusion, competing claims, and anxiety of conscience among some who benefited from the secularisation of the church’s medieval patrimony; it also preserves the official response of the relevant Catholic ecclesiastical authority to an individual situation.
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Čačík, Marián. "Professor Ignác Antonín Hrdina (1953–2022): Life and work." Studia z Prawa Wyznaniowego 26 (December 20, 2023): 3–9. http://dx.doi.org/10.31743/spw.14674.
Full textAbstract:
This article is dedicated to the memory of Prof. Ignác Antonín Hrdina, who passed away on 22 April 2022. During the communist period in Czechoslovakia, when he was not permitted to complete his theological studies, he worked a civilian job as a lawyer. At the same time, however, he secretly entered the Premonstratensian Order and was covertly ordained as a priest in Krakow, Poland. What he was prevented from doing in the first part of his life, however, was fully developed after 1989, when he emerged from the underground to continue his spiritual work. He was involved in the renewal of monastic life at Strahov Monastery in Prague, where he served for many years as a parish priest and rector of the basilica. At the same time, he developed his academic career at the Faculty of Theology of the University of South Bohemia in České Budějovice, the Faculty of Law of the University of West Bohemia in Pilsen and the Catholic Theological Faculty of Charles University in Prague. With his passing, the Church in Czech republic and the academic community have lost their leading expert on canon law; however, he did leave behind him a number of specialised publications that will continue to benefit future generations.
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Young, Marisa. "From T.T. Reed’s Colonial Gentlemen to Trove: Rediscovering Anglican Clergymen in Australia’s Colonial Newspapers." ANZTLA EJournal, no. 11 (April 19, 2015): 74–88. http://dx.doi.org/10.31046/anztla.vi11.268.
Full textAbstract:
T. T. Reed’s pioneering book on the lives of Anglican clergymen in South Australia is still an important guide to the contribution made by these men to the expansion of educational opportunities for children. However, the development of Trove by the National Library of Australia has provided new ways of tracing the educational activities of Anglican clergymen in Australia. Researchers have frequently acknowledged the importance of the roles played by Protestant ministers of religion in the expansion of primary and secondary education during the nineteenth century. Much of the focus of this research work in religious history and educational history has been linked to the contribution of Protestant clergymen in educational administrations, either through leadership roles as headmasters or through participation in activities established by school boards or councils. Numerous Protestant ministers of religion developed high profile roles during the early growth of non-government as well as government-supported primary and secondary schools in colonial South Australia. This article will emphasise the ways that information searches using Trove can highlight forgotten aspects of educational activities undertaken by clergymen. It will focus on the activities of three ministers from the Church of England who combined their parish duties in the Diocese of Adelaide with attempts to run schools funded by private fees. Their willingness to undertake teaching work in this way thrust them into the secular world of an emerging Australian education market, where promotional activity through continuous newspaper advertising was part of the evolution of early models of educational entrepreneurship. These clergymen faced considerable competition from private venture schools as well as government-supported schools in the colonial capital. This article will also highlight gender issues associated with their promotional activities, as each minister used different definitions of gender in order to build supportive social networks for their schools and attract attention to their teaching activities.
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Hudson, Timothy P. "Burton Park, Sussex: A Further Note." Recusant History 22, no. 1 (May 1994): 26–28. http://dx.doi.org/10.1017/s0034193200001734.
Full textAbstract:
The mission at Burton Park in West Sussex has been most recently discussed by Fr. Geoffrey Holt in Recusant History 13 (1975). A few amplifications and corrections can, however, be made from sources not known to him.First, the position within the Elizabethan house of the chapel that served the mission until the early nineteenth century can be identified from a local newspaper report of 1826. Successive manor houses at Burton occupied the same site, pace the speculations reported by Fr. Holt. A curious feature of that site was that at one time it straddled the boundary between Burton and Barlavington parishes (Fig. 1); the medieval house was evidently in the former and expanded eastwards into the latter. The Elizabethan house, which survived until the early nineteenth century, had at least two courtyards, of which the westemmost lay eighty metres south of Burton parish church and had an elaborate frontispiece, known from a drawing by Grimm. The east end of the house was rebuilt in the eighteenth century by the Venetian architect Giacomo Leoni, with a fine classical façade and a notable saloon and drawing room, but in 1826 the building was largely destroyed by fire caused by a servant girl's carelessness. The report of the event in the Brighton Herald states that the chapel was at the west end, which together with the centre of the building was the part that was burnt.
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Sadykova, Natalya. "Sakhalin orthodox singing tradition." St.Tikhons' University Review. Series V. Christian Art 45 (March 31, 2022): 145–52. http://dx.doi.org/10.15382/sturv202245.145-152.
Full textAbstract:
This article is devoted to the formation of the Orthodox singing tradition in one of the youngest diocesan formations - the South Sakhalin and Kuril dioceses of the Russian Orthodox Church of the Moscow Patriarchate. The quantitative ratio of the existing religious views and beliefs of the ethnic groups of the island region is touched upon. The features of the historical processes of the development of Orthodoxy in the region, which have determined the range of problems that exist in the dynamics of the formation of the liturgical and singing tradition of the region and its transmission, are considered. Three typological types of worship (in relation to the singing component) in the Sakhalin region are considered: monastic, cathedral and parish. The repertoire preferences in liturgical chants of cathedrals and branches are analyzed. As a result of the research, the author reveals that for one daily liturgical circle of a separate temple or cathedral, in the singing relation, a kind of synchronous cut is characteristic, represented by chants of different eras, styles and directions in simultaneity, leading to stylistic eclecticism, however, difficult to differentiate by the ear of an unprepared parishioner. The existing organizational problems in the regency-singing business are analyzed. The concert and educational activities of choirs and vocal ensembles of the parishes of the Yuzhno-Sakhalin diocese are covered. The conclusion is made about the incompleteness of the described processes and the unstable current state of the Orthodox singing tradition of Sakhalin, which is in the initial period of its formation.
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Ozola, Silvija. "The Development of the Catholic Cathedral Building-type at Bishoprics’ Towns on the Baltic Sea Southern Coast during the 13th – 14th Centuries." Landscape architecture and art 14 (July 16, 2019): 24–44. http://dx.doi.org/10.22616/j.landarchart.2019.14.03.
Full textAbstract:
The oldest Catholic cathedral is the five-nave Archbasilica of St. John in Lateran erected in Rome, but the Lateran Palace (Latin: Palatium Apostolicum Lateranense) was given as a present to Bishop (Latin: episcopus) of Rome for his residence (from 4th until 14th cent.). The perimeter building set up the structural complex of L-shaped layout where the Lateran Castle and the Archbasilica were included. In Western Europe largest cities were also archbishoprics’ centres, in which neighbourhood Catholic church-states, or bishoprics were founded. Local conditions and relationships between the ruler and inhabitants determined the development of Christianity centres. Its main structural objects included in the fortified building complex were the Catholic cathedral which altarpiece (Latin: presbyterium) by the main altar was turned toward the east facing the rising sun, headquarters of the Canonical Chapter (German: Domkapitel) and Bishop's strong fortified residence resembled a lower tower, or a palace separated from the town, or built outside the town. In the late 12th century, bishoprics began to establish on the Baltic Sea southern coast at subjugated lands of the Balts and the Baltic Finns. At bishoprics’ centres Bishops’ fortified yards (German: der Bischofshof) were formed. A housing combined with a sacral structure was included in the perimeter building around the spacious court and integrated into the unified defensive system of the structural complex. In Riga, the Germans established centres of secular and spiritual power, as well as the main military economic base for the Baltics’ expansion. The political and economic dualism was created. The representation of civil authority became the third alternative force. Each of centres characterized by its own structural elements. The main cult building for city inhabitants was the church of citizen’s parish. Research problem: the development of the Catholic cathedral building-type in bishoprics’ towns on the southern bank of the Baltic Sea during the 13th – 14th centuries has been studied insufficiently. Research topicality: the impact of cathedral building complexes on formation of medieval urban structures on the Baltic Sea south coastal lands during the 13th – 14th centuries. Research goal: analysis of the structure and layout of Catholic cathedrals in Livonia and the Prussians’ lands to determine common and diverse features. Research novelty: evolution of the layout and structure of Catholic cathedrals on lands inhabited by the Baltic ethnic groups have been analysed in regional and European context. Results: study formation of the Catholic cathedrals’ layout and structure on the Baltic Sea south coastal lands during the 13th – 14th centuries. Main methods: inspection of cathedrals in nature, analysis of archive documents, projects, cartographic materials.
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Smuts, R. Malcolm. "The Court and Its Neighborhood: Royal Policy and Urban Growth in the Early Stuart West End." Journal of British Studies 30, no. 2 (April 1991): 117–49. http://dx.doi.org/10.1086/385977.
Full textAbstract:
The early Stuart period witnessed a startling transformation in the physical environment of the royal court. At James I's accession, Whitehall and the great courtier's palaces along the Strand still lay in an essentially rural landscape. To the south, Westminster was a compact town of perhaps 6,500 people, while to the north and east, the three Strand parishes of St. Martin's-in-the-Fields, St. Mary le Savoy, and St. Clement Danes contained another 6,000, mostly concentrated in a narrow ribbon along the Strand itself. North of the Strand, the landscape remained open except for a thinner ribbon along High Holborn. Covent Garden was a pasture and orchard, containing a number of fine timber trees, St. Martin's church was still literally “in the fields“ and Lincoln's Inn Fields comprised over forty acres of open land. Dairying and market gardening were going concerns over much of what soon became the West End. Only a few years before, St. Martin's parish had experienced an enclosure riot.On the eve of the Civil War, a continuous urban landscape extended from Temple Bar as far as Soho, and ribbons of development spread along both sides of St. James's Park, as far as Knightsbridge and Picadilly. The population of old Westminster had increased by about 250 percent, while the Strand area grew even more rapidly, with St. Martin's-in-the-Fields experiencing more than a fivefold increase to as many as 17,000 people. Had they been independent settlements, all three of the large West End parishes of St. Margaret's Westminster, St. Martin's-in-the-Fields, and St. Clement Danes would have ranked among the half dozen largest English provincial cities. In all, the western suburbs' population probably stood between 40,000 and 60,000.
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Béla Zsolt, Szakács. "Falra hányt betűk: késő gótikus falikrónikák a középkori Magyarországon." Művészettörténeti Értesítő 69, no. 1 (December 23, 2020): 37–56. http://dx.doi.org/10.1556/080.2020.00003.
Full textAbstract:
During the 15th and 16th centuries, a number of long inscriptions were painted on the walls of parish churches in the territory of the medieval Hungarian Kingdom. The first known example is in the St Elisabeth’s of Kassa (Kaschau, Košice, Slovakia). The earlier inscription in the north-east chapel describes the events between 1387 and 1439 while it is continued in the south transept with a political manifestation on the side of the new-born King Ladislas V, opposed by Wladislas I. Another wall-chronicle is readable in the entrance hall of the St James’ in Lőcse (Leutschau, Levoča, Slovakia). Here the inscription, dated to ca 1500, commemorates events between 1431 and 1494, including local fires and diseases, the coronation of Ladisla V and Wladislas II and the royal meeting of John Albert of Poland and Wladislas II of Hungary held at the city in 1494. On the other side of the entrance hall, a detailed Last Judgement was painted, as the final act of world history. The inscriptions of Lőcse are usually interpreted as a manifestation of the local identity of the Saxons in the Szepes (Zips, Spiš, Slovakia) region, enjoying special privileges. This is probably also true for the second group of wall-chronicles, to be found in Transylvania in the important Saxon towns. The only surviving example is in Szeben (Hermannstadt, Sibiu, Romania), in the gallery of the western hall (Ferula). Beside some national events (coronation of King Matthias, death of Louis II) it is dealing with Transylvanian affairs between 1409 and 1566. A similar chronicle has been documented in Brassó (Kronstadt, Braşov, Romania), which started the narrative with the immigration of the Saxons and ended with 1571, with a special attention to the Ottoman wars. Unfortunately the inscriptions have been covered after the fire of 1689. Other wall-chronicles are documented by secondary sources in Segesvár (Säsßburg, Sighișoara), Medgyes (Mediasch, Mediaș), Beszterce (Bistritz, Bistrița), Muzsna (Meschen, Moșna), Baráthely (Pretai, Brateiu) and Ecel (Hetzeldorf, Ațel, all in Romania). While all these were written in Latin, a Hungarian inscription has been preserved in the Calvinist church of Berekeresztúr (Bâra, Romania) in the Szeklerland from the early 17th century. Although a misunderstanding of the sources led some scholars to suppose an inscription or an images cycle with secular content in Buda, these passages refer in reality to the Franciscan friary at Chambery. In international comparison, the Gothic wall-chronicles seem to be a rarity; the best example is known from the cathedral of Genoa, where the rebuilding of the cathedral in the early 14th century is connected to the legendary origin of the city, counterbalancing the civil war between the citizens.Decorating the walls of churches with letters instead of images is certainly aniconic, but not necessarily un-pretentious. Letters always play a decorative function whenever written on the walls. The letters, especially for the illiterate people, was a special type of ornament. Nevertheless, inscriptions, as far as their letters are readable and languages are understandable, tend to be informative. Interpreting their content depends on different levels of literacy. But they work for all as visual symbols. The longish Latin wall chronicles of Late Gothic parish churches were probably understood by the rich patricians; but the large surfaces close to the entrances might have been meaningful for all others who recognized their significance in local identity-building. The illiterate local people of the Protestant villages were unable to decipher the exact meaning of the inscriptions, even if they were in their native Hungarian language. However, these letters were necessarily eloquent for the entire community: the fact itself that there are letters decorating the walls instead of images was meaningful, reflecting the transformation of Christian culture. The letters themselves, legible or not, had a symbolic value which can be decoded taking into consideration their location, forms and context.
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Béla Zsolt, Szakács. "Falra hányt betűk: késő gótikus falikrónikák a középkori Magyarországon." Művészettörténeti Értesítő 69, no. 1 (December 23, 2020): 37–56. http://dx.doi.org/10.1556/080.2020.00003.
Full textAbstract:
During the 15th and 16th centuries, a number of long inscriptions were painted on the walls of parish churches in the territory of the medieval Hungarian Kingdom. The first known example is in the St Elisabeth’s of Kassa (Kaschau, Košice, Slovakia). The earlier inscription in the north-east chapel describes the events between 1387 and 1439 while it is continued in the south transept with a political manifestation on the side of the new-born King Ladislas V, opposed by Wladislas I. Another wall-chronicle is readable in the entrance hall of the St James’ in Lőcse (Leutschau, Levoča, Slovakia). Here the inscription, dated to ca 1500, commemorates events between 1431 and 1494, including local fires and diseases, the coronation of Ladisla V and Wladislas II and the royal meeting of John Albert of Poland and Wladislas II of Hungary held at the city in 1494. On the other side of the entrance hall, a detailed Last Judgement was painted, as the final act of world history. The inscriptions of Lőcse are usually interpreted as a manifestation of the local identity of the Saxons in the Szepes (Zips, Spiš, Slovakia) region, enjoying special privileges. This is probably also true for the second group of wall-chronicles, to be found in Transylvania in the important Saxon towns. The only surviving example is in Szeben (Hermannstadt, Sibiu, Romania), in the gallery of the western hall (Ferula). Beside some national events (coronation of King Matthias, death of Louis II) it is dealing with Transylvanian affairs between 1409 and 1566. A similar chronicle has been documented in Brassó (Kronstadt, Braşov, Romania), which started the narrative with the immigration of the Saxons and ended with 1571, with a special attention to the Ottoman wars. Unfortunately the inscriptions have been covered after the fire of 1689. Other wall-chronicles are documented by secondary sources in Segesvár (Säsßburg, Sighișoara), Medgyes (Mediasch, Mediaș), Beszterce (Bistritz, Bistrița), Muzsna (Meschen, Moșna), Baráthely (Pretai, Brateiu) and Ecel (Hetzeldorf, Ațel, all in Romania). While all these were written in Latin, a Hungarian inscription has been preserved in the Calvinist church of Berekeresztúr (Bâra, Romania) in the Szeklerland from the early 17th century. Although a misunderstanding of the sources led some scholars to suppose an inscription or an images cycle with secular content in Buda, these passages refer in reality to the Franciscan friary at Chambery. In international comparison, the Gothic wall-chronicles seem to be a rarity; the best example is known from the cathedral of Genoa, where the rebuilding of the cathedral in the early 14th century is connected to the legendary origin of the city, counterbalancing the civil war between the citizens.Decorating the walls of churches with letters instead of images is certainly aniconic, but not necessarily un-pretentious. Letters always play a decorative function whenever written on the walls. The letters, especially for the illiterate people, was a special type of ornament. Nevertheless, inscriptions, as far as their letters are readable and languages are understandable, tend to be informative. Interpreting their content depends on different levels of literacy. But they work for all as visual symbols. The longish Latin wall chronicles of Late Gothic parish churches were probably understood by the rich patricians; but the large surfaces close to the entrances might have been meaningful for all others who recognized their significance in local identity-building. The illiterate local people of the Protestant villages were unable to decipher the exact meaning of the inscriptions, even if they were in their native Hungarian language. However, these letters were necessarily eloquent for the entire community: the fact itself that there are letters decorating the walls instead of images was meaningful, reflecting the transformation of Christian culture. The letters themselves, legible or not, had a symbolic value which can be decoded taking into consideration their location, forms and context.
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De Bodt, Saskia. "Borduurwerkers aan het werk voor de Utrechtse kapittel- en parochiekerken 1500-1580." Oud Holland - Quarterly for Dutch Art History 105, no. 1 (1991): 1–31. http://dx.doi.org/10.1163/187501791x00047.
Full textAbstract:
AbstractThe article starts by taking stock of research into North and South Netherlandish professional embroidery in the sixteenth and seventeenth centuries. Such embroidery, which was rarely or never signed, and much of which has been lost, has hitherto been studied largely on stylistic grounds and grouped around noted schools of painting. Classifications include 'circle of Jacob Cornelisz van Oostsanen', for instance, or 'Leiden school/influence of Lucas van Leyden'. The author advocates a more relative approach to such classification into schools. She suggests that only systematic archive research in each location can shed new light on the production of embroidery studios and that well-founded attributions hinge solely on such research. The embroidery produced in Utrecht between 1500 and 1580 is cited as an example. The invoices of Utrecht parish and collegiate churches from circa 1500 to the Reformation record not onlv commissions to painters, goldsmiths and sculptors but also many items referring to textiles, notably embroidery. Together they provide a clear and relatively complete picture of the activities of sixteenth-century Utrecht embroiderers, whose principal customers were the churches. The items in question moreover exemplify the craft of the North Netherlandish embroiderer in that period in general in terms of what was produced as well as of the method and position of these artistic craftsmen, who were less overshadowed by painters than is generally assumed. A brief introduction outlining the organization of professional Utrecht embroiderers, who became independent of the tailors' guild in 1610 and acquired their own warrant, is followed by the analysis of an order from the Buurkerk in Utrecht for crimson paraments in 1530: three copes, a chasuble and two dalmatics. The activities of all those involved in their production are recorded : the merchants who supplied the fabric, the tracers of the embroidery patterns, the embroiderer, the cutter, various silver-smiths and the maker of the chest in which the set of garments was kept. The embroiderer was the best-paid of all these specialists. It is interesting to note that some Utrecht guild-members worked free of charge on these paraments, and that the collection at the first mass at which they were worn was very generous. There were probably political reasons for this: some of the donators, Evert Zoudenbalch and Goerd van Voirde, had been mayors at the time of the guild rebellion in Utrecht, and the Buurkerk was the parish church where the guild altars stood. After this detailed example the author discusses Utrecht embroiderers known by name and their studios,comparing them with a list of major commissions carried out for churches in Utrecht (appendix I). It transpires that in each case one studio received the most important Utrecht orders. This is followed by the reconstruction of three leading figures' careers. First Jacob van Malborch, active till 1525; a contract (1510) with the Pieterskerk in Utrecht regarding blue velvet copes is cited (appendix 11). He is followed by the embroiderers Reyer Jacobs and Sebastiaen dc Laet. Among his other activities, the latter was responsible for repairing and altering the famous garments of Bishop David of Burgundy. Items on invoices arc then cited as evidence that the sleeves of two dalmatics now in the Catharijneconvent Museum, embroidered on both sides with aurifriezes donated by Bishop David, were made by Jacob van Malborch in 1504/1505. This shows that systematic scrutiny of invoices and the results of archive research concentrated on individual embroiderers in a single city, compared with preserved items of embroidery, yield information that can lead to exact attributions to an artist or a studio (figs.4a to c and 5a to c). The Catharijneconvent Museum also possesses a series of figures of saints embroidered by the same hand (fig. 14). Finally, the author points out that a group of embroidered work (previously mentioned by H. L. M. Defoer in the catalogue Schilderen met gouddraad en zyde (1987)) which historical data suggest was done in Utrecht and which was produced in the same period, are almost certain to have come from Jacob van Malborch's studio, despite the lack of archival evidence (figs. 6 to 13).