Bibliografias temáticas / Church of Christ (Lancaster, Mass.)

Literatura científica selecionada sobre o tema "Church of Christ (Lancaster, Mass.)"

Autor: Grafiati

Publicado: 26 de julho de 2024

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Artigos de revistas sobre o assunto "Church of Christ (Lancaster, Mass.)"

Czaja, Arkadiusz Mirosław. "SELECTION OF ISSUES CONCERNING THE SACRAMENT OF THE HOLY EUCHARIST IN THE VALID CANONICAL LEGISLATION". Review of European and Comparative Law 2627, n.º 34 (31 de dezembro de 2016): 89–106. http://dx.doi.org/10.31743/recl.4983.

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The Most Holy Eucharist commemorates the agony, death and rising from the dead of the Son of God. The Eucharist is one of the most venerable and the most blessed sacraments which Jesus Christ appointed for man. Christ Himselfis contained in the sacrament. The Holy Eucharist is the source of life for the Church and it enables the Church to grow spiritually. Furthermore, the sacrament of the Eucharist constitutes the Church and determines its missionary purposes.Therefore, every Catholic should be aware of the fact he/she is obliged to take an active part in Holy Mass on Sunday and the Holy Days of Obligation, if they want to follow Jesus Christ faithfully in their life and fulfill the duties resultingfrom the call, in a manner corresponding to their vocation.

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Ptak, Robert. "Ofiara eucharystyczna w życiu Kościoła". Sympozjum 26, n.º 1 (42) (junho de 2022): 137–47. http://dx.doi.org/10.4467/25443283sym.22.008.15822.

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Najświętsza Eucharystia, w której sam Chrystus Pan jest obecny, ofiarowuje się i jest spożywany, daje prawdziwe życie i wzrost założonemu przez Niego Kościołowi. Sakrament Eucharystii w jego wymiarze ofiarniczym uobecnia jedyną ofiarę Chrystusa Zbawiciela, która dokonała się w Misterium Paschalnym. Kościół jako Mistyczne Ciało Chrystusa w każdej celebracji eucharystycznej sprawowanej we wspólnocie wiernych buduje duchową więź określaną jako communio. Ofiara eucharystyczna staje się dla wiernych w ich codziennym życiu ofiarą Mszy Świętej. Eucharistic sacrifice in the life of the Church The Holy Eucharist, in which Christ the Lord Himself is present, offered and eaten, gives true life and growth to the Church founded by Him. The sacrament of the Eucharist, in its sacrificial dimension, makes present the one sacrifice of Christ the Savior which was accomplished in the Paschal 138 ks. Robert Ptak SCJ Mystery. The Church, as the Mystical Body of Christ, in every Eucharistic celebration celebrated in the community of the faithful, builds a spiritual bond known as communio. The Eucharistic Sacrifice becomes for the faithful in their daily lives a sacrifice of the Holy Mass.

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Mieczkowski, Janusz. "Msza święta trydencka". Ruch Biblijny i Liturgiczny 61, n.º 3 (30 de setembro de 2008): 165. http://dx.doi.org/10.21906/rbl.358.

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After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.

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Morrison, John D. "John Calvin's Christological Assertion of Word Authority in the Context of Sixteenth Century Ecclesiological Polemics". Scottish Journal of Theology 45, n.º 4 (novembro de 1992): 465–86. http://dx.doi.org/10.1017/s0036930600049310.

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The late medieval synthesis reflected in the Fourth Lateran Council (1215) generally and in the doctrine of transubstantiation in particular established an understanding of the nature of the church and authority that was to be varied and wide in its effects. Transubstantiation as doctrine and as coalescor of Church worship laid the groundwork for a particularly formative understanding of the ekklesia of Christ. It issued in a view of immanental, divine authority and grace that would come to manifest itself in the indulgences, the treasury of merits, invocation of saints, relics, etc. To be critical of the Mass was to bring into question the entire hierarchy of the Church and its authority on earth. In this context of strong ecclesiological authority, God was reckoned primarily as immanent and immediate through the papal head. In the face of this development, John Calvin asserted that Christ, as center of all true Christian reality, is the necessary focus and the preeminent authority in and to the Church through the Word of God, the Scriptures.

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Jones, Christopher A. "The Origins of the "Sarum" Chrism Mass at Eleventh-Century Christ Church, Canterbury". Mediaeval Studies 67 (janeiro de 2005): 219–315. http://dx.doi.org/10.1484/j.ms.2.306520.

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Wasielewski, Ks Rafał. "Niedzielna Eucharystia, jej znaczenie w historii i we wspólnocie Kościoła". Łódzkie Studia Teologiczne 31, n.º 3 (11 de outubro de 2022): 269–84. http://dx.doi.org/10.52097/lst.2022.3.269-284.

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The article presents the sacrament of the Eucharist in the perspective of Sunday, because this sacrament is the source of the whole Christian life, and the Church lives thanks to the Eucharist (Ecclesia de Eucharistia vivit). It presents an overview of the major changes in the liturgy and the theology of the Holy Mass on Sunday, as well as the value of Sunday for the People of God. The liturgy, especially the Sunday liturgy, is not a theological treatise or a scientific lecture, but a celebration of the mystery of Christ, that is, the action of God himself together with the gathered People of God. It is an authentic confession of faith and a sign of belonging to the Church of God and union with him. The faithful, when they do not understand the spirit and meaning of the rites, withdraw, sometimes looking for other forms of religiosity. Therefore, there is a need to encourage, educate and prepare them for a fuller participation in the Sunday liturgy, which is, after all, of fundamental importance for the life of the Church and its individual members. It is the liturgy that effectively creates communion and educates to communion. The liturgy, especially the Sunday liturgy, lived in the full communion of the Church, reveals the entire mystery of Christ, from the Incarnation and Nativity to the Ascension and Pentecost, and the expectation of the blessed hope and coming of Christ. It is the realization of God’s plan of salvation and the continuation of the history of salvation to which all are called.

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Paulet, Lucian. "Yves Congar’s Vision of the Role of the Holy Spirit Regarding the Unity of the Church: 1953-1971". DIALOG TEOLOGIC XXVI, n.º 51 (1 de junho de 2023): 119–34. http://dx.doi.org/10.53438/zzao1631.

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This article is a follow-up of a previous study: “The Holy Spirit as the Principle of Ecclesial Unity in Yves Congar’s Early Writings,” which concluded that “Congar never understood unity as uniformity, but after 1946-1947, he became increasingly attentive to diversity and even defined the visible unity of the Church as communion”. It was only natural to continue the research on the same topic with the subsequent writings of Congar. Therefore, this article presents how Congar’s vision on the role of the Holy Spirit regarding the unity of the Church developed between 1952 and 1971. Which are some of his discoveries on the topic? Which are the factors that contributed to the development of his thinking during this period of time? Did his overall vision of the Church change?—these are some of the main questions that this article will try to answer. “Le Saint-Esprit et le Corps apostolique, réalisateurs de l’oeuvre du Christ” (1952) opened a period when Congar emphasized a certain freedom of the Spirit with regard to the institutions of the Church (not with regard to the mission of Christ). This period included for Congar a discovery of diversity in the Church, the charisms of the Spirit, the status and role of the faithful, of the relation of the Church to the world, the rediscovery of the eastern tradition, the beginnings of a rediscovery of the Reform, a wide awareness of the modern ‘secular’ world. In Congar’s words, this was for him a period of “a mass sortie from the ghetto, which could also be called an emergence from the era of Constantine or of the Counter-Reformation with its largely polemical outlook.”

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Alves da Cunha, João. "The Cathedral of Straw". Actas de Arquitectura Religiosa Contemporánea 3 (2 de outubro de 2015): 228–33. http://dx.doi.org/10.17979/aarc.2013.3.0.5106.

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This communication reflects on the great Eucharistic celebrations held occasionally by the Church in public places and proposes some guidelines to its development. To do this, it uses the examples of the Masses held by Benedict XVI in Valencia and Lisbon, the Mass by Pope Francis in Lampedusa and finally a Mass celebrated in Fatima by Jesuits General Father Adolfo Nicolás sj. Through these cases is visible how a poor and simple construction generated by a humble architecture can be as beautiful and noble as the richest, but more importantly, its testimony of Christ becomes considerably more credible.

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Kilanowicz, Ryszard. "Obrzędy sakramentu małżeństwa w ujęciu wymogów Kodeksu Prawa Kanonicznego z 1983 roku". Ius Matrimoniale 30, n.º 2 (15 de abril de 2019): 79–93. http://dx.doi.org/10.21697/im.2019.30.2.05.

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The liturgy of the Church is an expression of his life with Christ, it uses natural signs such as: wine, water, light, fire, smoke, oil, salt, and ash. It is through Christ, that they are given new meaning. This meaning is to glorify God and sanctify man. The sacramental ordinances are determined by ecclesiastical law which follows the nature and life of the Church. The ordinances of the Church, through the visible, direct us to the invisible. Behind what is visible there is no action or God's grace. These signs of God's presence are symbols, which St. Augustine calls the encounter between God and man in the world of signs and symbols, a Sacrament. The sacraments of the Church are graces given by God to man for his sanctification. In sacramental rites, the Church can change form, but never in essence and matter. The matter of the sacrament of marriage is between a woman and a man. The rites of the sacrament of marriage, were announced in 1969, are used in Poland, however, it has been adapted to the new Code of Canon Law of 1983. Jesus instituted the sacrament of marriage. Marriage should be celebrated at Holy Mass and is characterized by unity and indissolubility. During the rites of the sacrament of marriage, the Church then asks what is the will of the person is for getting married. The couple then join their right hands and place the wedding rings on each other’s ring finger. The effects of the sacrament of marriage, which express the Rites of the Sacrament of Marriage, are: marriage community, grace and family. The liturgy with the sacrament of marriage speaks of the sanctity of marriage through the beauty of its celebration.

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Ranubaya, Fransesco Agnes, Nikodemus e Yohanes Endi. "Inkulturasi Dan Pemaknaan Misa Imlek Dalam Gereja Katolik". Kamaya: Jurnal Ilmu Agama 6, n.º 1 (17 de janeiro de 2023): 27–40. http://dx.doi.org/10.37329/kamaya.v6i1.2111.

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The focus of this research is the Inculturation and meaning of Chinese New Year in the Catholic Church. The population of Indonesia consists of various tribes, religions and races. This shows the heterogeneity in Indonesia. Among the ethnic groups in Indonesia is the Chinese. In Chinese culture, the author discusses the meaning of thanksgiving for Chinese New Year celebrations. Thanksgiving is contained in the celebrations such as: the meaning of chinese new year mass in liturgy, the meaning of eating together, the meaning of chinese new year in the catholic church, and the church gives space; chinese new year inculturation. New year celebrations in China are symbolic rituals that adherents believe can bring blessings and happiness in the coming year. The purpose of the study was to determine the location of the inculturation of the celebration of Chinese New Year mass in the Catholic Church, understanding the meaning of inculturation and understanding of the celebration of Chinese New Year in the Eucharist. The findings in this research are contained in a framework that describes the reality of the meaning of the Inculturation of Chinese New Year Mass in the Catholic Church as a celebration of gratitude. The results of this study form the basis for the implementation of the Catholic Incutoration today. The author hopes to help, add human insight to Chinese New Year culture. The way of viewing and responding to an event spiritually has long existed and is part of the cultural tradition in Asia. So that Inculturation gives life to the Church filling and edifying with the light of faith, of Christ in the unity of Church tradition. This research is very relevant to today's situation, especially for the younger generation to get to know the various cultures that are integrated into the Church tradition as a unique and meaningful unity of faith.

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Teses / dissertações sobre o assunto "Church of Christ (Lancaster, Mass.)"

Brown, Ethan E. "The significance of congregational identity and structure to spiritual formation within Churches of Christ". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p068-0615.

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Nielson, Adam H. "Latter-Day Saints in Popular National Periodicals 1970-1981". CLICK HERE for online access, 2003. http://patriot.lib.byu.edu/u?/MTNZ,2362.

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Weston, Owen Charles. "Television as an evangelistic tool". 1997. http://hdl.handle.net/10500/16467.

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This thesis is the study of televangelism contextualized within the country of Romania. It seeks to answer six main questions: I} When the Lord Jesus gave Christendom the global, Gospel mandate, he forced his disciples into a two thousand year struggle with, not only the message, but how to spread this message. Is the Gospel message so powerful that it will penetrate through any method of delivery? Can a former communist country be evangelized through television? 2) The next question asked in this thesis: is the message in and of itself, when conveyed through this media, sufficient to accomplish its goals? Does the media encourage the recipient to fulfill the desires of the message? What about Mass Communication Theory which espouses that television is more likely to reinforce then transform a viewer's belief? 3) The third question wrestled with: would the former communistic country of Romania, when turning to the ideals of the West, receive the Gospel message with greater or lesser significance through the media of television, or would other forms of communication be more desirable? Would television, in comparison to Crusade or Film Evangelism, be a more ideal media for the Gospel at this juncture in Romania's history? 4) Television allows large audiences to be reached with staggering efficiency, but does the medium itself impose limits on the kind of evangelism that can be done? What type of church grows out of an electronic medium? Would television gather a church "unto itself?" 5) In fulfilling the great commission, many organizations and mission groups have arisen with the desire to carry the Gospel message to the ends of the earth with whatever means available, including CBN, who uses television. Can television reach the masses, including the poor, in Eastern block countries? 6) The final question addressed in this research: what are the long term effects of televangelism in this former communistic country? Would a one time television program, given in one week, yield results that can be determined two years later? These questions were not only wrestled with, but conclusions were drawn to make evangelism and particularly televangelism more efficacious.
Philosophy, Practical & Systematic Theology
Th. D. (Practical Theology)

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Livros sobre o assunto "Church of Christ (Lancaster, Mass.)"

Pokusa, Joseph W. The Mass: Celebrating the memory of Christ. Camden, N.J: Catholic Star Herald, 1993.

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Gan, Eugene. Infinite bandwidth: Encountering Christ in the media. Steubenville, Ohio: Emmaus Road Publishing, 2010.

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First Church of Christ (Northampton, Mass.). The Church book of the First Church of Christ in Northampton, Mass. Sarasota, FL: Aceto Bookmen, 1998.

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Church, of Christ (Lincoln Mass ). Historical manual of the Church of Christ in Lincoln, Mass. Sarasota, Fla: Aceto Bookmen, 1998.

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Watson, Imogene Wilson. History of the Evangelical Congregational Church of Lancaster, Inc., 1839-1989 (one hundred fifty years). Lancaster, Mass: Evangelical Congregational Church, 1989.

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Gilbert, Dent W., Fenton John H, Clark David L e Christ Church (Boston, Mass.), eds. A historical portrait of Christ Church in Boston: The Old North Church of Paul Revere fame. Boston]: [Christ Church], 1986.

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Carstens, Christopher. Mystical body, mystical voice: Encountering Christ in the words of the mass. Chicago, IL: Liturgy Training Publications, 2011.

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M, Knight David. Immersed in Christ: Immersed in Christ through immersion in the Mass : faith formation series : lectionary reflections for each day. St. Meinrad, IN: Abbey Press, 2011.

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M, Knight David. Immersed in Christ: Immersed in Christ through immersion in the Mass : faith formation series : lectionary reflections for each day. St. Meinrad, IN: Abbey Press, 2011.

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Stewart, H. Stephen. Geometry in motion, a mathematical demonstration: A series of monographs describing the astronomical, numerological, geometrical, pictographical, and horological disciplines of Christ Church, Weems, Virginia. Weems, Va: Stewart Horological Surveys, 1993.

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Capítulos de livros sobre o assunto "Church of Christ (Lancaster, Mass.)"

Morgan, David. "The Devotional Likeness of Christ". In Protestants & Pictures Religion, Visual Culture, and the Age of American Mass Production, 265–304. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195130294.003.0009.

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Abstract While explicit millennialist theology ebbed and even all but vanished among many Protestants in the second half of the nineteenth century, the rhetoric, national expectations, and cultural politics of postmillennialism remained very much in place. Many American Protestants still thought of their faith as world-redeeming; as constitutive of a nation that enjoyed a manifest and now global destiny; as capable of unifying and mobilizing Christendom into a single force that would champion religious and political liberty; and as the mainstay of a church that should recognize no bounds in disseminating its evangelical message, adapting every technological means at its disposal.

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Hansen, Helena. "The New Masculinity". In Addicted to Christ, 92–111. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520298033.003.0005.

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In The Reformation of Machismo (1995), Elizabeth Brusco proposed an intriguing theory to explain the mass conversion of Latin Americans to evangelical Protestantism: Protestantism as gender strategy. Based on fieldwork in Colombia, Brusco argued that the Protestant Church is a female-dominated institution and that women convert their male partners to domesticate them. Enforcing the clean-living program of evangelists, Colombian women brought men into the domestic sphere as heads of household, and forced men to give up the male subcultural pursuits of alcohol, adultery, and domestic violence. Using Brusco's argument as a point of departure, this chapter describes conversion among addicted men in Puerto Rico as a male-driven—rather than female-driven—gender strategy that changed the relationship male converts had to their families and their work.

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Prudlo, Donald S. "The Catholic Reform". In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0014.

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This chapter describes the theologies of the sacraments as expressed in the Council of Trent (1546–63) and the subsequent “Catholic Reform.” Sacraments were reaffirmed as “channels of grace” available to believers through the medium of material things like bread, wine, and oil. Moreover, the validity of the seven sacraments—Baptism, Eucharist, Confirmation, Marriage, Ordination, Confession (Penance), and Extreme Unction—as instituted by Christ himself was also reaffirmed. While only Baptism and Eucharist are explicitly instituted by Christ in Scripture, church history and leadership (primarily bishops) were cited as advocating that the other five sacraments were ultimately also instituted by Christ. The Mass as a real sacrifice of Christ was also reaffirmed. The author also addresses how the sacramental theology that emerged from the Council of Trent impacted subsequent Catholic architecture, music, and devotional life.

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Copenhaver, Brian P. "Where Is God’s Body?" In Pico della Mirandola on Trial, 145–99. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192858375.003.0005.

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When Christians went to church and prayed at Mass, their faith required them to believe that Christ came in his body to that very place, where they saw God there in front of them on an altar. The doctrine of the eucharist, enacted in the liturgy of the Mass, was that Christ came every day—body and blood, soul, and divinity—to altars in churches everywhere in Christendom. Yet no one ever actually saw the body or the blood. In all those places, the only sacramental sights were bread and wine consecrated by a priest: how could that be? Pico took such questions up in three of his condemned theses, using tools of logic and precedents of law to examine the eucharist as a miracle of ‘impanation’ or ‘embreadment,’ just as God’s incarnation was a miracle of ‘enfleshment.’

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Brown, Stewart J. "The City of God and the Civic Church, 1888–94". In W. T. Stead, 91–134. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198832539.003.0003.

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The years from 1888 to 1894 were for W. T. Stead a highly creative period. Inspired by the potential for the media of mass communication to unite and elevate humankind, his ideas became increasingly global. During these years, he wrote his three most important books, the Truth about Russia (1888), The Pope and the New Era (1890), and If Christ Came to Chicago! (1894). He ghost-wrote for William Booth of the Salvation Army much of the highly influential book in urban social Christianity, In Darkest England and the Way Out (1890). He founded in late 1889 a new monthly journal, the Review of Reviews, which aimed at providing readers with digests of the best articles from the world press. He also developed the plan for a ‘Civic Church’, which would unite the religious bodies, labour organizations, voluntary charities, and secular agencies in every town and city for urban social improvement.

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Rowell, Geoffrey. "The University’s Contribution to Religion". In The Illustrated History of Oxford University, 123–59. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198201588.003.0004.

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Abstract Oxford has made a significant contribution to religion because Oxford was cradled in the Church. The early colleges and halls were religious foundations, founded for such objects as ‘the profit of the holy church of God’, or to the honour of’ our Lord Jesus Christ and of his glorious mother Mary and of all the saints’. Provision was made in early collegiate statutes for the celebration of mass and the regular saying of the canonical hours. Frequently there were particular obligations on the fellows of a college to pray for their founder and his kin after their decease. The common life of colleges had much of a monastic character.

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Zon, Bennett. "Music as Theology". In The Oxford History of British and Irish Catholicism, Volume IV, 173—C9S10. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198848196.003.0010.

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Abstract When the early Church Fathers weaponized chant in their battle against the spiritual perils of pagan music, they used a theology describing Christ as the New Song, and the New Song as God Himself. As this chapter argues, by the nineteenth century that theology had barely changed—the British and Irish experience, a prime example. Drawing upon papal legislation, catechisms, musical apologetics, and a range of music, this chapter resembles the liturgical structure shaping the Church’s music—the two parts and five sections of the Tridentine Mass Ordinary. The first part (the Mass of the Catechumens) explores its three main musical genres—chant, polyphony, hymnody—in sections corresponding to the Kyrie, Gloria, and Credo. The second part (the Mass of the Faithful) investigates two performative genres—composing, and playing and singing—in the Sanctus and Agnus Dei, and the conclusion, the Ite Missa Est, offers brief speculations on the nineteenth-century legacy in the Church today.

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Eggemeier, Matthew T., e Peter Joseph Fritz. "The Politics of Mercy against Neoliberal Sacrifice". In Send Lazarus, 164–204. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288014.003.0006.

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This chapter responds to the neoliberal crises described in chapter 3 in light of the theology of mercy developed in chapter 4. First, theological ideas provide theoretical-critical leverage over against the neoliberal vision for the world: the doctrine of creation, imago dei, the freedom of Christ, and the hospitality of Christ. Second, a principle from CST or secular discourse (if the Catholic church has not developed an adequate response) offers a long-term goal for civilization: universal destination of goods and abolitionism. Finally, corporal works of mercy respond to neoliberal sacrifices: against environmental destruction, visiting the sick; slum proliferation, feeding the hungry, giving drink to the thirsty, and clothing the naked; mass incarceration, ransoming the captive; and mass deportation, welcoming the stranger. These works must be made political not only as direct action, but also as an interlocking strategy over the short-term, middle-term, and long-term for social transformation.

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Kolb, Robert. "Martin Luther". In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0009.

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This chapter examines Martin Luther’s theology of the sacraments. Luther maintained that sacraments were a form of the Word instituted by Christ that conveyed the forgiveness of sins, and were connected with an external sign—and as such were a powerful way for believers, many of whom were illiterate, to experience firsthand and personally the grace of God. He identified Baptism and Eucharist as sacraments, and occasionally Confession (Penance) as well, though not as a separate sacrament but as an extension of the sacrament of Baptism. Baptism marked not only the establishment of one’s relationship with God, but also identification as part of the church community, and was therefore a sign of oneness in God. Regarding Eucharist, Luther rejected transubstantiation and the idea of Christ being “re-sacrificed” at the Mass, and yet he took Christ’s words of institution literally in identifying the bread and wine as the Body and Blood of Christ, and thus, “food of the soul.” As connected to Luther’s “theology of the cross,” by which believers are utterly dependent upon the grace of God in Jesus Christ, sacraments are a means by which believers can receive and be nourished by that grace.

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Harvey, Barbara. "Mortality". In Living and Dying in England 1100–1540, 112–45. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198201618.003.0005.

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Abstract The data on mortality in late medieval England have been characterized as ‘sparse and intractable’, ‘hard to win and treacherous to interpret’, and who will disagree? Recognizing that every piece of evidence counts, I shall begin with the death, in 1467, of a single monk, Br. Thomas Lambyrherst, of Christ Church, Canterbury. Thomas Lambyrherst had been a member of the community at Christ Church for twenty years and now held the office of shrine-keeper. In the monastery possessing the most popular shrine in England, that of St Thomas Becket, this was an extremely important office, and it placed its holder in an exposed position, for the shrine-keeper had a great deal to do with pilgrims. He died, we are told, on Good Friday (27 March) at about 7 o’clock in the evening. A death on a solemn day was always awkward for a community of monks, since the requiem Mass could not be allowed to encroach on the liturgy of the day. Yet not all the peculiar arrangements in the present case can be explained in this way. Br. Thomas died, not in the infirmary or in any part of the main claustral area, but in a chamber near one of the gates of the court, the open area separating the main monastic buildings from the edge of the precinct. The very fact that the place of death was noted suggests that it was unusual: it suggests, in fact, that when Br. Thomas became ill it had been considered appropriate to isolate him on the perimeter of the site.

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Trabalhos de conferências sobre o assunto "Church of Christ (Lancaster, Mass.)"

Key, Marcus M., Spencer Lieber e Robert Teagle. "AN HISTORICAL GEOARCHAEOLOGICAL APPROACH TO SOURCING AN 18TH CENTURY BUILDING STONE: USE OF AQUIA CREEK SANDSTONE IN CHRIST CHURCH, LANCASTER COUNTY, VIRGINIA, USA". In Joint 69th Annual Southeastern / 55th Annual Northeastern GSA Section Meeting - 2020. Geological Society of America, 2020. http://dx.doi.org/10.1130/abs/2020se-342230.

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