The Festival of Encaenia Ecclesiae in the Ancient Church with special reference to Palestine and Syria

1954 ◽  
Vol 5 (1) ◽  
pp. 78-85
Author(s):  
Matthew Black
Keyword(s):  
Special Reference ◽  
Church Of God ◽  
The Public ◽  
The Subject ◽  
The Church

Strictly speaking, there is only one festival of encaenia in the ancient Church reported by our ancient or modern authorities on the subject, the feast of the dedication of the Church of the Holy Sepulchre in Jerusalem, instituted on 13 September 335 to mark the tricennalia of the emperor Constantine, and described for us by Eusebius in his Life of Constantine. The rebuilding of churches after the persecution under Diocletian, and a similar encaenia of the Church of Tyre are even more fully recorded in the tenth Book of the History. Both dedications were accompanied by a long panegyric of the emperor, delivered by Eusebius himself, extolling Constantine as a second Solomon, and were the occasion for similar festive addresses and theological discourses from other visiting ecclesiastical dignitaries: but, apart from the magnificence of the occasion, the public banquets, the vast concourse of delegates from every part of the Christian world (Eusebius seems to be as anxious as Luke in his account of Pentecost in Acts ii. to emphasise the ecumenical character of the occasion), there is nothing unexpected in any of the rites or ceremonies performed at the encaenia; in addition to the celebration of the Eucharist, they consisted for the most part of prayers for the general peace, for the Church of God and for the emperor, Scripture readings, singing of psalms, and the lavish distribution of alms.

II.—An Examination of two Anglo-Saxon Manuscripts of the Winchester School: the Missal of Robert of Fumièges, and the Benedictional of St. Æthelwold

Archaeologia ◽  
1933 ◽  
Vol 83 ◽  
pp. 27-44 ◽  
Author(s):  
J. B. L. Tolhurst
Keyword(s):  
Public Library ◽  
Anglo Saxon ◽  
The Public ◽  
The Subject ◽  
The Church

The English Sacramentary now in the Public Library at Rouen, and known by this name, has been the subject of several inquiries into its origin, and various opinions have been put forward as to the place where, and the identity of the church for which, it was written.

‘Jesuits in Disguise’? Ritualist Confessors and their Critics in the 1870s

1988 ◽  
Vol 39 (2) ◽  
pp. 202-216 ◽  
Author(s):  
Nigel Yates
Keyword(s):  
Church Of England ◽  
Similar Degree ◽  
Public Controversy ◽  
Related Subject ◽  
The Public ◽  
Religious Issues ◽  
The Subject ◽  
Late Nineteenth ◽  
The Church ◽  
Public Worship

The public controversy over ritualism in the Church of England reached its peak in the 1870s, with the passing of the Public Worship Regulation Act and the attempts, eventually abandoned through use of the episcopal veto, to prosecute ritualist clergy for the use of technically illegal ceremonial ornaments or vestments. One other related subject that caused a similar degree of controversy at the time, though it has been less well remembered since, was the emphasis within ritualist circles on auricular or sacramental confession. The subject of auricular confession, made privately to a priest, was one of the most explosive religious issues, both morally and theologically, of the late nineteenth and early twentieth centuries.

scholarly journals CANONICAL STRUCTURE OF CONSTRUCTION OF ORTHODOX CHURCHES

2021 ◽  
pp. 5-13
Author(s):  
Vadym Kutsevych
Keyword(s):  
Urban Policy ◽  
Self Awareness ◽  
The Public ◽  
Complex Process ◽  
Church Building ◽  
Main Action ◽  
The Subject ◽  
The Stability ◽  
Modern Orthodox ◽  
The Church

Abstract. The Orthodox Church in a number of other Christian denominations is characterized by the stability of dogma and rituals, which in turn determines the symbolic significance of the subject environment of the church, the canonization of church paraphernalia and iconography. Thus, the canon, created on the requirements of the liturgy — the main action in the church, determines the structure of the church and the purpose of its premises. The article considers the creation of modern Orthodox churches based on the use of traditions and the formation of temple action in them as a synthesis of arts. Gaining Independence of Ukraine, the growth of self-awareness and the restoration of religious life put forward a number of major architectural tasks of building new, reconstruction of destroyed and restoration of temples adapted to other functions in the period of "militant atheism". Serious typo­logical problems are faced by architects who design modern sacred buildings and structures, as well as by urban planners, as this process has a significant impact on the urban situation in cities and villages, changes the public microclimate and infrastructure in the vicinity of temples areas. Despite the fact that the construction "boom" of the 90s of the twentieth century-calmed down a bit, the issues of typology and imagery of modern temple building remain relevant. The new urban policy on the development of spirituality and meeting the needs of religious orga­nizations is carried out in accordance with the Law of Ukraine "On Freedom of Conscience and Principles of Democracy" of April 23, 1991. № 988 (as amended in 1992–2019). Temple construction, as a special, but at the same time once significant part of the architectural activity of architects of Ukraine (pre-October period), is being restored. But this is a very complex process, based on the still insufficient practice of designing and building modern Orthodox churches, which requires the improvement of their typological and figurative solutions. On the basis of the author's research, practice of design and construction of sacred buildings and structures will be prepared the third edition of the design manual "Cult houses and buildings of different denominations", the provisions and requirements of which will contribute to the development of modern Ukrainian church building.

Reconsidering Roger Bacon's Apocalypticism in Light of His Alchemical and Scientific Thought

2012 ◽  
Vol 105 (2) ◽  
pp. 189-222 ◽  
Author(s):  
Zachary Matus
Keyword(s):  
Thirteenth Century ◽  
Subject Matter ◽  
Religious Beliefs ◽  
Church Of God ◽  
Scientific Thought ◽  
Beliefs And Practices ◽  
The Subject ◽  
Franciscan Order ◽  
Radical Ideas ◽  
The Church

“Since you have commanded me to write on the wisdom of philosophy, I shall cite to your Clemency the opinions of the sages, especially since this knowledge is absolutely necessary to the Church of God against the fury of Antichrist.”1 So wrote Roger Bacon to Clement IV. The pope had commanded Bacon to send writings of which Roger had spoken when Clement was still Cardinal Guy Folques.2 Clement's letter does not mention Antichrist, nor does it specify the subject matter of the aforementioned conversation. Still, since Bacon mentions Antichrist in what was likely a prefatory letter to either the Opus maius or Opus minus,3 the specter of Antichrist that lurks throughout Bacon's Opera and other works may not have come as a surprise. Yet, amid the clamor of Joachite apocalypticism that quickly coiled itself around the Franciscan Order in the latter half of the thirteenth century,4 Roger Bacon's own apocalyptic opinions remain underappreciated. This is not to say that Bacon's apocalypticism has gone unrecognized. Scholars have long agreed, as Brett Whalen has said recently, that Bacon “layered his writings with a sense of apocalyptic expectation.”5 Yet the historiographical tendency to separate Bacon's scientific writings from his religious beliefs and practices appears to have obscured Bacon's own radical ideas about the end of days.6

The Samarin Family and the Parish Question in the Russian Empire. 1860s–1910s

2019 ◽  
Vol 54 ◽  
pp. 235-246
Author(s):  
Alexey L. Beglov
Keyword(s):  
Twentieth Century ◽  
Russian Empire ◽  
Public Discussion ◽  
The Public ◽  
The Social ◽  
Church Life ◽  
The Russian Empire ◽  
In The Beginning ◽  
The Church ◽  
Do So

The article examines the contribution of the representatives of the Samarin family to the development of the Parish issue in the Russian Empire in the late 19th and early 20th centuries. The issue of expanding the rights of the laity in the sphere of parish self-government was one of the most debated problems of Church life in that period. The public discussion was initiated by D.F. Samarin (1827-1901). He formulated the “social concept” of the parish and parish reform, based on Slavophile views on society and the Church. In the beginning of the twentieth century his eldest son F.D. Samarin who was a member of the Special Council on the development the Orthodox parish project in 1907, and as such developed the Slavophile concept of the parish. In 1915, A.D. Samarin, who took up the position of the Chief Procurator of the Most Holy Synod, tried to make his contribution to the cause of the parish reforms, but he failed to do so due to his resignation.

MUNDANE MIRACLES IN AWADH. ENCOUNTERS WITH THE REVEALED AND THE HIDDEN

2020 ◽  
pp. 130-140
Author(s):  
Maxim B. Demchenko ◽  
Keyword(s):  
The Other ◽  
Local People ◽  
Natural Phenomena ◽  
Mughal Empire ◽  
The Public ◽  
British Raj ◽  
The Subject ◽  
Other World ◽  
Better Than

The sphere of the unknown, supernatural and miraculous is one of the most popular subjects for everyday discussions in Ayodhya – the last of the provinces of the Mughal Empire, which entered the British Raj in 1859, and in the distant past – the space of many legendary and mythological events. Mostly they concern encounters with inhabitants of the “other world” – spirits, ghosts, jinns as well as miraculous healings following magic rituals or meetings with the so-called saints of different religions (Hindu sadhus, Sufi dervishes),with incomprehensible and frightening natural phenomena. According to the author’s observations ideas of the unknown in Avadh are codified and structured in Avadh better than in other parts of India. Local people can clearly define if they witness a bhut or a jinn and whether the disease is caused by some witchcraft or other reasons. Perhaps that is due to the presence in the holy town of a persistent tradition of katha, the public presentation of plots from the Ramayana epic in both the narrative and poetic as well as performative forms. But are the events and phenomena in question a miracle for the Avadhvasis, residents of Ayodhya and its environs, or are they so commonplace that they do not surprise or fascinate? That exactly is the subject of the essay, written on the basis of materials collected by the author in Ayodhya during the period of 2010 – 2019. The author would like to express his appreciation to Mr. Alok Sharma (Faizabad) for his advice and cooperation.

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