IV.—The Roof Bosses in the Cathedral and in the Church of St. John the Baptist at Peterborough, and in the Cathedral at Ripon

Archaeologia ◽  
1940 ◽  
Vol 88 ◽  
pp. 271-279
Author(s):  
C. J. P. Cave
Keyword(s):  
John The Baptist ◽  
The Church

The majority of the roof bosses in Peterborough Cathedral are on the wooden roof of the quire, but there are a few others which have points of considerable interest.

scholarly journals Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac

2011 ◽  
Vol 91 (4) ◽  
pp. 141-158
Author(s):  
Milutin Tadic ◽  
Aleksandar Petrovic
Keyword(s):  
Virgin Mary ◽  
13Th Century ◽  
Christian Church ◽  
Patron Saint ◽  
Early Christian ◽  
Exact Analysis ◽  
John The Baptist ◽  
The Subject ◽  
The Church

The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.

scholarly journals Does John 17:11b, 21−23 refer to church unity?

2011 ◽  
Vol 67 (1) ◽  
Author(s):  
Gert J. Malan
Keyword(s):  
Early Christianity ◽  
Separate Entity ◽  
John The Baptist ◽  
Jesus Prayer ◽  
Church Unity ◽  
Johannine Community ◽  
The Church

In ecumenical circles, John 17:11b, 21–23 has been understood as Jesus’ prayer for church unity, be it confessional or structural. This article questioned such readings and conclusions from historical, literary and sosio-cultural viewpoints. The Fourth Gospel’s language is identified as ’antilanguage’ typical of an ’antisociety’, like that of the Hermetic, Mandean and Qumran sects. Such a society is a separate entity within society at large, but opposes it. Read as a text of an antisociety, John 17:11b, 21–23 legitimises the unity of the separatist Johannine community, which could have comprised several such communities. This community opposed the Judean religion, Gnosticism, the followers of John the Baptist and three major groups in early Christianity. As text from the canon, this Johannine text legitimates tolerance of diversity rather than the confessional or structural unity of the church.

scholarly journals John the Water-Bearer (Ивань Водоносьць). Once Again on Dualism in the Bosnian Church

2020 ◽  
Vol 10 ◽  
pp. 415-424
Author(s):  
Georgi Minczew
Keyword(s):  
Catholic Church ◽  
Negative Attitude ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Direct Influence ◽  
John The Baptist ◽  
Integral Element ◽  
Liturgical Practice ◽  
The Church

The article examines the debate as to the direct influence of Bulgarian and Byzantine Bogomilism upon the doctrine of the Bosnian Church. The author traces some scholarly views pro et contra the presence, in the Bosnian-Slavic sources, of traces of neo-Manichean views on the Church, the Patristic tradition, and the sacraments. In analyzing two marginal glosses in the so-called Srećković Gospel in the context of some anti-Bogomil Slavic and Byzantine texts, the article attempts to establish the importance of Bulgarian and Byzantine Bogomilism for the formation of certain dogmatic and ecclesiological views in the doctrine of the Bosnian Church: the negative attitude towards the orthodox Churches, especially the Roman Catholic Church; the rejection of the sacrament of baptism and of St. John the Baptist; the rejection of the sacrament of confession, and hence, of the Eucharist. These doctrinal particularities of the Bosnian Church warrant the assertion that its teachings and liturgical practice differed significantly from the dogmatics and practice of the orthodox Churches. Without being a copy of the Bogomil communities, the Bosnian Church was certainly heretical, and neo-Manichean influences from the Eastern Balkans were an integral element of the Bosnian Christians’ faith.

scholarly journals Thank God for the gift of the unity of the Church

2016 ◽  
pp. 4-5
Author(s):  
Press service Society of St. Sophia
Keyword(s):  
John The Baptist ◽  
The Gift ◽  
The Church

On December 15, 2016, in the Pontifical Lutheran Cathedral of St. John the Baptist in Rome, His Beatitude Sviatoslav, the Head of the UGCC, headed the thanksgiving to the Bishops' Divine Liturgy on the occasion of the 420th anniversary of the Union of Brest. Along with numerous faithful and clergy, the Head of the UGCC thanked God for the "unity of the Church".

Craft and Kirk: Security, Status and Shelter

2018 ◽  
pp. 113-149
Author(s):  
Aaron Allen
Keyword(s):  
Corporate Identity ◽  
John The Baptist ◽  
Eternal Security ◽  
The Reformation ◽  
Before And After ◽  
The Church ◽  
Public Worship

This chapter looks at relations with the church, exploring themes of eternal security, earthly status and the material provision of shelter for meetings, before and after the Reformation. In 1475 the Incorporation received not only their seal of cause, granting them trade-regulatory privileges, but also a separate grant of an altar to Sts John the Baptist and Evangelist. This distinction between craft guild and confraternity is crucial to our understanding of the House. The Incorporation made important contributions to public worship, though participation in processions and feast days, and to the provision of masses at their altar in the town’s collegiate church. Beyond this, they also imagined, built and decorated the fabric of these important buildings. In return they were given security and assurance, first through an altar, and later through a pulpit. They received standing through their particularly-prestigious altar dedication and their position in processions nearest to the sacrament, and they took shelter for their corporate meetings in the town’s kirk. With the Reformation, however, the loss of their altar and meeting space had a direct and lasting impact on the corporate identity of the craftsmen.

The Work of the Holy Spirit

2018 ◽  
pp. 112-126
Author(s):  
William J. Abraham
Keyword(s):  
Holy Spirit ◽  
John The Baptist ◽  
The Holy Spirit ◽  
Primary Image ◽  
The Church

There is fear and a tendency to substitute the language of grace for the work of the Holy Spirit. However, the primary image for the work of the Holy Spirit is that of baptism. This is secured in the revelation to John the Baptist endorsed by the risen Lord and manifested at Pentecost. Once this priority is secure, we can trace the manifold working of the Holy Spirit in the life of the Son, in the lives of individuals, and in the life of the church. There is a need for caution in tracing the work of the Holy Spirit in politics and society.

scholarly journals Das Messiasgeheimnis und die Spruchquelle

2008 ◽  
Vol 64 (1) ◽  
Author(s):  
Walter Schmithals
Keyword(s):  
Synoptic Gospels ◽  
John The Baptist ◽  
Messianic Secret ◽  
The Church

The Messianic Secret and the Sayings Source Q The article represents a new way of looking at the complexity with regard the “Messianic Secret” as a tribute to William Wrede, who was born almost 150 years ago. Wrede advocated a literary and historical solution to the Messianic Secret found in the Synoptic Gospels. The article aims to resolve the riddle by also taking the Sayings Source Q into consideration. Q is seen as located in the disciple group of John the Baptist and this group’s adherents. The article argues that Mark developed the Messianic Secret as theme to adapt the unmessianic message of Q. As effect, Mark initiated a “christological” use of this motif within the church. The thesis of the article represents a modification that is a progression of some of the author’s earlier opinions.

Wouter Pietersz. Crabeth II en de parochie St. Johannes de Doper in Gouda

1987 ◽  
Vol 101 (1) ◽  
pp. 35-49
Author(s):  
Xander Van Eck
Keyword(s):  
Twin Brother ◽  
John The Baptist ◽  
Works Of Art ◽  
The Reformation ◽  
The Church

AbstractAfter the Reformation of 1572 Catholic life only began to flourish again in Gouda on the advent of the priest Petrus Purmerent (1587-1663) , who was sent there in 1614 by the apostolic vicar Philippus Rovenius (Notes 1, 2) . He founded a parish dedicated to St. John the Baptist, as the old church had been, which grew so rapidly (from around 500 in 1612 to around 6,000 in 1657, Notes 5-7) that he moved to larger premises on the Gouwe in 1630. The regard in which he and his twin brother Suibertus, who was equally active in Delft, were held is apparent from their portraits painted in 1631 by Willem van der Vliet (Notes 9, 10) and around 1645 by Ludolph de Jongh (Fig. 1, Note 11) and Hendrik van Vliet (Note 12). Engravings were made after the second two portraits by Reynier van Persijn (Note 13) . Despite a certain amount of interference from the twon council, Petrus Purmerent succeeded in decorating his hidden church in fine style. In the report of his visitation of 1643 made by Sebastiaan Francken, commissioner of the Court of Holland (Note 15), it is described as a very big place' with pews, chairs and altars, a large amount of silver, 'very beautiful paintings' and a fine organ. The church, which was on the Old Catholic side in the jansenist schism of 1723, has remained in the same place and was rebuilt in 1863. It is not possible now to reconstruct the situation of 1643 exactly, but a large number of the works of art and

scholarly journals Posvetni latinski natpisi na crkvi sv. Ivana od Birnja

2010 ◽  
Vol 4 (1) ◽  
Author(s):  
Vedrana Delonga
Keyword(s):  
Middle Ages ◽  
Specific Area ◽  
13Th Century ◽  
John The Baptist ◽  
15Th Century ◽  
Late Middle Ages ◽  
Modern Period ◽  
12Th Century ◽  
Cultural Entity ◽  
The Church

Within the archaeological-historical complex at the hillfort of Biranj (Kaštel Lukšić), the ancient church of St. John the Baptist stands out in particular as a cultural entity. Three architectural phases (Romanesque, Late Gothic, and Modern period) can be perceived in its present appearance. The façade of the church bears a group of late medieval inscriptions in Latin: a donative inscription on the lintel, dated 1444 and also by the reign of the Venetian Doge Francesco Foscari (today placed in the interior of the church), as well as four consecratory inscriptions from the same time on the corners of the church. They were placed by donors (church juspatronatus) on the structure of the church on the occasion of the dedication of the thoroughly renovated original church of St. John, which had been built in the Romanesque period, at the end of the 12th or in the early 13th century, as the endowment of the Ostrog free villagers. From the donative inscription on the lintel it is learned that the ruinous Romanesque church was renovated from the foundations up by the juspatronus and plebanus Grgur Nikolin, the archpresbyter and canon of the Trogir diocese, in the name of a personal vow and the vows of all the juspatroni of St. John of Biranj. The four consecratory inscriptions with the text + Christus venit in pace et Deus homo factus est on the corners of the Late Gothic church from the same period are particularly interesting. On the basis of the contents it is hypothesized that they represent some kind of reminiscence of the possible original epigraphic dedications from the period of the construction of the Romanesque church at the end of the 12th century or in the early decades of the 13th century. The inscriptions and the sacred structure to which they belong are considered in the framework of the site as a cultural-historical complex and multi-century religious shrine and are analyzed in terms of the formal and contextual epigraphic traits. Their context is explored in the framework of the historical and religious-spiritual conditions related to the specific area in the period of the developed (12th and 13th centuries) and late Middle Ages (middle of the 15th century).

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