Representations of the Resurrection at Beverley Minster Circa 1208: Chronicle, Play, Miracle

1997 ◽  
Vol 38 (1) ◽  
pp. 9-41
Author(s):  
Patricia Badir
Keyword(s):  
Twelfth Century ◽  
The Body ◽  
Saint John ◽  
The Dead ◽  
The Church

Appended to Folcard's twelfth-century Vita of Saint John of Beverley is an account of a play of the Resurrection of Christ that was enacted by masked players in the churchyard of Beverley Minster in the presence of a great number of spectators. The story tells of some boys who, apparently desiring a better view of the play, entered the church and climbed up to the vaulting to look down at the performers from a window above. The church wardens, fearing the window might be damaged, chased after the boys in order to punish their rashness. One of the boys was able to dodge the blows inflicted upon his companions by scampering further up the stairs, but a stone was loosened by his foot and fell crashing to the pavement below. Shocked by the noise, the boy lost his balance and tumbled to the floor of the nave, where he lay, presumably dead. A group of people, who had entered the church to escape the crowds outside, gathered around the body that, to their amazement, rose from the dead without a mark of injury. And so it was brought about that those who were unable to see the representation of the Resurrection outside the church were provided with a sign of the Resurrection inside the church.

scholarly journals Archival Utopics: Annamarie Jagose's Slow Water

2018 ◽  
Author(s):  
Alistair Murray
Keyword(s):  
Cross Cultural ◽  
The Body ◽  
Colonial Rule ◽  
The Dead ◽  
Cultural Formations ◽  
Church Missionary Society ◽  
The Church ◽  
Thought Worlds

Annamarie Jagose’s Slow Water (2003), a novel which looks back to the period before Pākehā occupation of these islands solidified into formal colonial rule, begins, curiously and somewhat provocatively, with a scene of settler absence: “All the night, from the darkness of my blanket, I watch the dead houses, Mr Clarke’s house, Mr Williams’s house, Mr Davis’s house, all dead. Still dead, in the first curve of daylight. . . . The church roof points at the sky and you are gone from here.”[i] Stressing reciprocity of desire as one of the relations made possible by colonial “entanglement,”[ii] this letter, narrated by Philip Tohi, intimates the spectacle of eradication by which the expulsion of the missionary William Yate from the Church Missionary Society (CMS) was both expressed and enacted: “All your books are burned, your bed, even the picture of your sister. . . . Ashes from the fire fill my mouth and again I cry” (2).     NOTES [i] Annamarie Jagose, Slow Water (Wellington: Victoria UP, 2003), 1. Subsequent citations given parenthetically in text. [ii] The term is Tony Ballantyne’s, who notes that “while thinking about empires through the metaphors of ‘meetings’ and ‘encounters’ allows us to imagine stable and discrete cultural formations existing after cross-cultural engagements,” the term “entanglement” better evinces the ways in which the period preceding formal colonisation drew together and integrated cultural thought-worlds in “new and durable, if unpredictable, ways.” Tony Ballantyne, Entanglements of Empire: Missionaries, Māori and the Question of the Body (Auckland: Auckland UP, 2015), 17.

Remember Me

2020 ◽  
pp. 557-577
Author(s):  
Laurel Thatcher Ulrich
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
The United States ◽  
The Body ◽  
Latter Day Saints ◽  
Early Nineteenth Century ◽  
The Dead ◽  
The Rich ◽  
The Many ◽  
The Church

This chapter explores the eighteenth-century concept of sensibility as it took form in popular culture in the United States in the early nineteenth century. Although later generations made fun of the weeping sentimentality of parlor poetry and embroidered memorials to the dead, nineteenth-century Americans believed that a pen mark on a page or a twined lock of hair could animate invisible chords in the body that connected one person to another through memory. To write about Mormonism in relation to sensibility may seem odd, since to outsiders the Church of Jesus Christ of Latter-day Saints seemed the epitome of grim-faced patriarchy, with its embrace of polygamy and attempt at theocratic government. A closer look at the rich materials preserved in its archives shows the many ways in which early Saints used common cultural forms to express unique religious belief such as baptism for the dead. Latter-day Saints celebrated plural unions in the language of sentimental friendship. Like other Americans, they used tangible things to cross boundaries of space and time.

scholarly journals Είναι και λόγος. Μονή και ίδρυσις των υποστάσεων

2000 ◽  
Author(s):  
Ιωάννης Πλεξίδας
Keyword(s):  
The Body ◽  
Specific Work ◽  
Human Being ◽  
The Real ◽  
Saint John ◽  
John Of Damascus ◽  
Flowing Material ◽  
The Individual ◽  
The Church

Our choice to study the meaning of hypostasis in the work of Saint John of Damascus, is not accidental. The hypostasis, which is assimilated with the person and the individual, constitutes the cornerstone of the holy author’s tuition. Before we proceed to the formulation of the conclusions in which our inquiry was led, we are obliged to make a short reference to the interpretative method we pursued in order to approach the flowing material.We chose consciously to confine to the minimum the bibliographical data, in order to allow the text to speak for itself, revealing to us its intimate truth. Additionally, we adopted two fundamental principles of reading. The first one is related with the entire reading of the flowing material. The entire reading presumes the study of a whole specific work, for example the work of Dialectica, but it is also necessary to study all the books of the specific writer. The second principle refers to the structural reading, which is the greatest development of the textual connections and which helps us to achieve the inner connection of the treatise’s sections. The restriction of the bibliographical data does not indicate imperfect informing on the particular bibliography. Very important studies about John of Damascus, like the studies of B. Studer and G. Richter were utilized but their role is purely subsidiary.As we have already said, our inquiry exhibited the conception of hypostasis into a basic conception, on which the theological edifice of Damascene was structured. John of Damascus identifies the meanings of hypostasis, person, individual and attributes to them the sense of the exact human being. Oppositely to the meaning of the person (hypostasis, individual), we can find the meaning of essence. It is identified with the notion of nature and the notion of form. We observed the passage from the essence, that is the final result of a rational subtractive proceeding, to the hypostasis, which is the only factual. We attended this passage in the thought of the out wise and in the thought of the Church’ s Fathers. Moreover, we searched for the role of the unseparated accidents (external corporal features) and the separated (wishes-actions) in the proceeding of the hypostasis’ formation.Afterwards, we examined the role of the accidents into Christ’s hypostasis. We perceived that Christ had only one face and not two. We examined the possibility of the existence of a sententious wish a possibility, which we rejected. Finally, we mentioned Christ’s example as a human being’s icon.We scrutinized the acceptation of the Triadic hypostasis. We investigated the resembalncies and differences which exist between the human and the divine hypostasis. We denied the adjustment of Aristotle’s denominations related to God’s case, and we were restricted to talk about the relative character that we can gave comparatively to God’s existence.Finally, we referred to the inner of human’ s existence and we sought the soul’ s forces that can help us be aware of the prudent proceeding.We discussed especially the role of fantasy that is able to create images composing pieces of the real, according to John of Damascus. These images are presented to be real. Fantasy can offer to mind a false reality, preventing it from distinguishing the real and the untrue.Damascene’s phrase: «I will not say something that is mine» (έρώ έμόν ούδέν), which is found almost in all his works, became the body of this project. We followed roads which were engraved by the predecessors of our tradition concerning our apprenticeship on the texts. We were subjected to them, while listening and taking all these edifying elemets they can give.

scholarly journals „Credo in carnis resurrectionem” w "Komentarzach do Symbolu" św. Piotra Chryzologa

Vox Patrum ◽  
2014 ◽  
Vol 61 ◽  
pp. 457-466
Author(s):  
Bogusław Kochaniewicz
Keyword(s):  
Pastoral Care ◽  
The Body ◽  
Early Christian ◽  
Resurrection Of The Dead ◽  
The Dead ◽  
Hilary Of Poitiers ◽  
Relationship Of ◽  
The Relationship ◽  
The Church

An analysis of sermons 56-62bis showed that Peter Chrysologus’ doctrine of the universal resurrection of the dead is not original and exhaustive. He presented to the catechumens the two most important arguments, explaining the truth of the faith: God’s omnipotence and resurrection of Christ. Bishop of Ravenna, com­menting on the phrase “credo in carnis resurrectionem” also used the analogies re­ferring to the cyclicality of the phenomena of nature (day and night, the seasons). Despite the developed reflection on this topic in the writings of early Christian writers of the fourth and fifth centuries, Peter Chrysologus did not use the argu­ments defending the truth about the resurrection of the dead resulting from: the purpose of life, the human structure and justice. His sermons also lack other top­ics: the relationship of the universality of the resurrection to the universality of re­demption (Hilary of Poitiers), reflection on the properties of the resurrected body – his spirituality (Cyril of Jerusalem, Ambrose) and comparison of its properties to the body of an angel (Hilary of Poitiers, Jerome, Augustine). There is also no biblical argument that has been used, for example in the writings of St. Irenaeus of Lyons, or in the commentary of Venantius Fortunatus to the Symbol. Despite these shortcomings, Peter Chrysologus’ comment to an article about the general resurrection of the dead, deserves to be acknowledged – it is a testimony of faith of the Church in the 5th century Ravenna and the expression of his pastoral care of the faith of the community.

Writing and the Tomb

2018 ◽  
Author(s):  
Matthew Suriano
Keyword(s):  
The Body ◽  
Multiple Levels ◽  
The Dead ◽  
Funerary Inscriptions

Hebrew funerary inscriptions began to appear in Judah during late Iron IIB. These inscriptions are relatively unique in that they are written on, or inside, tombs. But they also include amulets that adorned the body during burial. The funerary inscriptions emerged at a stage when the bench tomb had fully developed, and their writings reveal multiple concerns regarding the dead. The Hebrew inscriptions stress the imperative of safeguarding the dead inside the tomb on multiple levels. The interred are identified by name, and their place inside the tomb is described. All of these concerns relate to the existence of the dead and the preservation of their memory. These concerns are also consistent with blessings and curses that are often inscribed on the tomb, which indicate that Yahweh’s power could extend over the dead as well as the living.

Unqualified Pleasure

2018 ◽  
pp. 791-808
Author(s):  
Branka Arsić
Keyword(s):  
The Body ◽  
The Dead

Everything that Poe wrote is touched by the question of life. Most notably, dead women come back to life, the living switch personhoods with the dead, and hearts dismembered from the body keep on beating. Such existential shifts were typically interpreted as Poe’s take on the Gothic, his engagement with the supernatural, or, as political allegories. Declining to follow any of those directions, this chapter will take Poe’s ideas about life literally and nontrivially. Closely discussing such texts as “The Fall of the House of Usher,” “The Mesmeric Revelation,” and Eureka, the essay will investigate Poe’s continuous insistence that nothing is inanimate and immaterial, as well as his claim that life can’t be understood according to an anthropomorphic model. Reading his literature against the backdrop of the scientific treatises on life and vitalism that influenced him, this chapter will seek to explain what is at stake in Poe’s statement that even “unorganized matter” is alive and sensuous, endowed with capacity for pain and joy.

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