Limoges enamel censer top from Barnham, Sussex

1930 ◽  
Vol 10 (3) ◽  
pp. 242-243
Author(s):  
Ralph Griffin
Keyword(s):  
Smooth Surface ◽  
Running Water ◽  
The Earth ◽  
The Spectator ◽  
East End ◽  
The Right ◽  
The Church

The top of a censer in champlevé enamel recently dug up at Barnham, Sussex, was exhibited by the kindness of Mr. F. C. Eeles at the ordinary meeting of the Society on 30 January 1930. It was found in the earth at the east end of the chancel of the church. It is possible that further excavation may bring to light some further fragments of what must originally have been a very attractive object. As will be seen from the representation it is pyramidal with four tiers. The lowest was adorned with four raised foliated ornaments, somewhat like leopards’ faces, fixed on by pins to the smooth surface, which is ornamented with a running water-leaf pattern which shows clearly in the illustration. One of these applied ornaments has come off, but the pin shows the place where it has been. To the rim below were attached four loops for the chains to run in. One of these is lost, but the holes for its attachment can be seen on the right of the spectator. They are fixed at points exactly half-way between the applied bosses, though lower down. The tier above the lowest is pierced with 12 keyhole-shaped holes in groups of three, divided by a semicircular ornament in the space vertically above the bosses on the lowest tier. The tier above this again is pierced with 11 holes, similar though not quite so long vertically. These are divided by small vertical dotted lines in pairs, and below are 16 triangular insets for enamel or composition. These are divided into pairs by eight holes for pins. Two only of the pins remain. Their use is not apparent. The top tier has ornament all over it, forming four triangles patterned, divided by broad bands to the top and slightly tapered downwards. These bands are ornamented with double lines of dots as are the divisions between the holes in the tiers below.

scholarly journals VIII. Account of the Discovery of the Episcopal Rings of John Stanbery and Richard Mayo, Bishops of Hereford, during the progress of recent works of restoration at Hereford Cathedral. By the Very Rev. John Merewether, D.D., F.S.A., F.R.S., Dean of Hereford

Archaeologia ◽  
1846 ◽  
Vol 31 ◽  
pp. 249-253
Author(s):  
John Merewether
Keyword(s):  
Detailed Account ◽  
Future Time ◽  
The West ◽  
The Earth ◽  
East End ◽  
The Church ◽  
Ancient Remains

Amongst the important operations which the precarious state of many parts of Hereford Cathedral required, the strengthening of the foundations of the range of Norman piers running throughout the church, from the east end of the choir to the west of the nave, was found to be absolutely necessary, not only in those parts immediately circumjacent to the main piers of the central tower, but in several other portions. This has been achieved by the excavation of the earth to the depth of nine or ten feet, and the filling up of the cavities so laid open with concrete. In the course of this process many very curious and interesting discoveries have been made, both in the architectural department and in the disclosure of ancient remains, which at some future time may not be unworthy of a more detailed account. On the present occasion I propose to confine my remarks to two objects which claim particular notice—namely, two Episcopal Rings, which were discovered in the following manner:

scholarly journals The Manager of Providence? Contemporary Catholic Thought Regarding Environmental Problems in the Light of Encyclical Laudato Si’

2019 ◽  
Vol 25 ◽  
pp. 161-180
Author(s):  
Bartosz Jastrzębski
Keyword(s):  
Common Good ◽  
Ad Hoc ◽  
Environmental Changes ◽  
Environmental Problems ◽  
Property Law ◽  
Philosophical Foundations ◽  
The Earth ◽  
Legal Restrictions ◽  
The Right ◽  
The Church

Opposing ecology to Catholicism, or vice versa, has no dogmatic, theological or philosophical foundations – it is a purely rhetorical and political maneuver. Catholicism is, and must be, deeply ecological – although this necessity has not always been properly displayed (but it should also be admitted that circumstances did not require this). This is clearly evidenced by both biblical testimonies confirming the value of every being and the reflection of Tradition within the theology of creation. Similarly, in this context, there are no grounds for invoking the “holy property right” (as some conservative liberals and “libertarians” are willing to do) to justify the robbery and destruction of nature. Within the Catholic doctrine, property law is by no means holy, only conditional, and does not absolve us from treating property as a common good at the same time. Of course, this does not mean that Catholic teaching promotes in any way formal and legal restrictions on the right to property – such ideas have been repeatedly and decisively rejected by the Church. The limitation of the right of ownership is moral here – it is a postulate of justice and responsibility. At the same time, it is an expression of anthropological realism: we, all individual people, die, all families and nations expire and the earth, air and water remain. We are obliged to respect it. Opposing the good of the environment to the welfare of human communities makes no sense. Only extremely shallow and superficial reflection can build and invoke such oppositions. In general, this is not a reflection at all, but only an attempt to create ad hoc justifications for obtaining an easy income at the expense of the environment. With the current population of our planet, no one can perceive themselves or their immovable property as absolutely autonomous. We will be able to meet most of the most serious challenges related to environmental changes only when we understand our own responsibility for all living creatures along with their and our entire environment.

scholarly journals Making Your Own Story of It

2020 ◽  
Vol 31 (2) ◽  
pp. 49-60
Author(s):  
Niklas Füllner
Keyword(s):  
Right Wing ◽  
Critical Approach ◽  
Theatre History ◽  
Political Theatre ◽  
Abuse Of Power ◽  
The Spectator ◽  
The One ◽  
Polish Government ◽  
The Right ◽  
The Church

The paper discusses Oliver Frljić’s production of Klątwa(Engl.: “The Curse”) which is based on the play with the same title by Stanisław Wyspiański. Klątwapremiered in Teatr Powszechny in Warsaw on 18 February 2017 and created the biggest theatre scandal in the early theatre history in Poland as both the right-wing government and the right-wing movement in Poland regarded it as blasphemous and – unsuccessfully – tried to prevent further performances. In KlątwaOliver Frljić questions the understanding of historiography promoted by the Polish government that prefers to focus only on stories about heroes and he criticises both the abuse of power in the church and in the institutionalized theatre. The strategies of Oliver Frljić’s political theatre are analyzed in the light of Jacques Rancière’s thoughts about critical theatre. In Klątwa Frljić develops a theatre of dissensus in the sense of Rancière. He undertakes a “dissensual re-configuration”[1]of political theatre by changing the frames, by playing around and by questioning the means used in theatre. But Frljić also deviates from this strategy when he creates images on stage that convey meanings directly and simply. Yet, these images fit into Frljić’s strategy of questioning the official Polish historiography by deconstructing the symbols it is based on. Oliver Frljić’s theatre of emancipation, a theatre that believes in the potential of the spectator to emancipate him- or herself as suggested by Rancière in The Emancipated Spectator (Rancière 2009), manages to make visible authoritarian and undemocratic developments in Polish politics and to offer a critical approach to history in contrast to the one-sided view the Polish government tries to establish. [1]Rancière 2010, p. 140.

Spiritual Healing, Sick Kids and the Law: Inequities in the American Healthcare System

2003 ◽  
Vol 29 (2-3) ◽  
pp. 269-299
Author(s):  
Janna C. Merrick
Keyword(s):  
Medical Science ◽  
Spiritual Healing ◽  
Best Interests ◽  
Legal Rights ◽  
High Tech ◽  
Divine Love ◽  
Religious Minority ◽  
Human Need ◽  
East End ◽  
The Church

Main Street in Sarasota, Florida. A high-tech medical arts building rises from the east end, the county's historic three-story courthouse is two blocks to the west and sandwiched in between is the First Church of Christ, Scientist. A verse inscribed on the wall behind the pulpit of the church reads: “Divine Love Always Has Met and Always Will Meet Every Human Need.” This is the church where William and Christine Hermanson worshipped. It is just a few steps away from the courthouse where they were convicted of child abuse and third-degree murder for failing to provide conventional medical care for their seven-year-old daughter.This Article is about the intersection of “divine love” and “the best interests of the child.” It is about a pluralistic society where the dominant culture reveres medical science, but where a religious minority shuns and perhaps fears that same medical science. It is also about the struggle among different religious interests to define the legal rights of the citizenry.

The Church on the World's Turf

2000 ◽  
Author(s):  
Paul A. Bramadat
Keyword(s):  
Alcohol Consumption ◽  
Ethnographic Study ◽  
Sexual Ethics ◽  
Institutional Settings ◽  
The Bible ◽  
Conservative Protestant ◽  
The Earth ◽  
Christian Fellowship ◽  
The University ◽  
The Church

Is it possible for conservative Protestant groups to survive in secular institutional settings? Here, Bramadat offers an ethnographic study of the Inter-Varsity Christian Fellowship (IVCF) at McMaster University, a group that espouses fundamentalist interpretations of the Bible, women's roles, the age of the earth, alcohol consumption, and sexual ethics. In examining this group, Bramadat demonstrates how this tiny minority thrives within the overwhelmingly secular context of the University.

Clergy

2018 ◽  
Author(s):  
Mark Hill QC
Keyword(s):  
Employment Status ◽  
Church Of England ◽  
The Status ◽  
The Right ◽  
The Church ◽  
And Training

This chapter focuses on the clergy of the Church of England. It first explains the process of selection and training for deacons and priests, along with their ordination, functions, and duties. It then considers the status and responsibilities of incumbents, patronage, and presentation of a cleric to a benefice, and suspension of presentation. It also examines the institution, collation, and induction of a presentee as well as unbeneficed clergy such as assistant curates and priests-in-charge of parishes, the authority of priests to officiate under the Extra-Parochial Ministry Measure, the right of priests to hold office under Common Tenure, and the role of visitations in maintaining the discipline of the Church. The chapter concludes with a discussion of clergy retirement and removal, employment status of clergy, vacation of benefices, group and team ministries, and other church appointments including rural or area deans, archdeacons, diocesan bishops, suffragan bishops, and archbishops.

Introduction

2018 ◽  
Author(s):  
Allan Hepburn
Keyword(s):  
Human Rights ◽  
Church Of England ◽  
Freedom Of Expression ◽  
Roman Catholicism ◽  
Freedom Of Conscience ◽  
Oxford Movement ◽  
The Right To Privacy ◽  
The Right ◽  
Race And Religion ◽  
The Church

In the 1940s and 1950s, Britain was relatively uniform in terms of race and religion. The majority of Britons adhered to the Church of England, although Anglo-Catholic leanings—the last gasp of the Oxford Movement—prompted some people to convert to Roman Catholicism. Although the secularization thesis has had a tenacious grip on twentieth-century literary studies, it does not account for the flare-up of interest in religion in mid-century Britain. The ecumenical movement, which began in the 1930s in Europe, went into suspension during the war, and returned with vigour after 1945, advocated international collaboration among Christian denominations and consequently overlapped with the promotion of human rights, especially the defence of freedom of worship, the right to privacy, freedom of conscience, and freedom of expression.

Theology as Work: The Mandatum and the Rights of Labor

Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 128-134
Author(s):  
Patrick T. McCormick
Keyword(s):  
Academic Freedom ◽  
Working Conditions ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church ◽  
Safe Working

ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.

Led by the Spirit and the Church: Finland's Licensed Lutheran Lay Preachers, c.1870–1923

2021 ◽  
Vol 57 ◽  
pp. 277-299
Author(s):  
Matleena Sopanen
Keyword(s):  
Modern Society ◽  
Institutional Control ◽  
Lutheran Church ◽  
Church Life ◽  
Church Law ◽  
The Right ◽  
The Church ◽  
Growing Population ◽  
Church Buildings

This article examines the interplay between religious agency and institutional control. The Church Law of 1869 gave members of the Lutheran Church of Finland the right to apply to chapters for permission to preach. Men who passed the examinations became licensed lay preachers, who could take part in teaching Christianity and give sermons in church buildings. Applicants had varying backgrounds, skills and motivations. In order to avoid any disruption in church life, they had to be screened carefully and kept under clerical supervision. However, licensed lay preachers could also be of great help to the church. In a rapidly changing modern society with a growing population and a recurring lack of pastors, the church could not afford to disregard lay aid. The article shows how the Lutheran Church both encouraged and constrained the agency of the licensed lay preachers.

scholarly journals “‘But the Fountain Sprang Up and the Bird Sang Down’: Heidegger’s Gathering of the Fourfold and the Seven-Sacraments Font at Salle, Norfolk.”

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 464
Author(s):  
Marie Clausén
Keyword(s):  
Cultural Heritage ◽  
Art History ◽  
Architectural Elements ◽  
15Th Century ◽  
The Earth ◽  
Medieval Church ◽  
The Church ◽  
As If

My paper analyses the 15th-century seven-sacraments font at the medieval church of St Peter and St Paul at Salle in Norfolk (England). The church guides and gazetteers that describe the font, and the church in which it is situated, owe both their style and content to Art History, focusing as they do on their material and aesthetic dimensions. The guides also tend towards isolating the various elements of the font, and these in turn from the rest of the architectural elements, fittings and furniture of the church, as if they could be meaningfully experienced or interpreted as discrete entities, in isolation from one another. While none of the font descriptions can be faulted for being inaccurate, they can, as a result of these tendencies, be held insufficient, and not quite to the purpose. My analysis of the font, by means of Heidegger’s concept of Dwelling, does not separate the font either from the rest of the church, nor from other fonts, but acknowledges that it comes to be, and be seen as, what it is only when considered as standing in ‘myriad referential relations’ to other things, as well as to ourselves. This perspective has enabled me to draw out what it is about the font at Salle that can be experienced as not merely beautiful or interesting, but also as meaningful to those—believers and non-believers alike—who encounter it. By reconsidering the proper mode of perceiving and engaging with the font, we may spare it from being commodified, from becoming a unit in the standing reserve of cultural heritage, and in so doing, we, too, may be momentarily freed from our false identities as units of production and agents of consumption. The medieval fonts and churches of Norfolk are, I argue, not valuable as a result of their putative antiquarian qualities, but invaluable in their extending to us a possibility of dwelling—as mortals—on the earth—under the sky—before the divinities.

Sign in / Sign up

Export Citation Format

Share Document