VI.—St. Manchan's Shrine

Archaeologia ◽  
1937 ◽  
Vol 86 ◽  
pp. 105-118 ◽  
Author(s):  
T. D. Kendrick ◽  
Elizabeth Senior
Keyword(s):  
Seventeenth Century ◽  
Twelfth Century ◽  
British Museum ◽  
Seventh Century ◽  
The Church

Very little is known about St. Manchan. He died of the plague in 664, composed a poem of which two lines survive, and may have been the author of a commentary, parts of which are quoted in an early twelfth-century manuscript (British Museum, Harley 1802). But though various attempts were made to establish his genealogy, there were other saints of the same name, so that the references to him are sadly confused, and all that is certain is that he lived in the first half of the seventh century, and gave his name to the place now called after him Lemanaghan, i.e., Manchan's grey land (Manchan's church). This was a small monastery in co. Offaly that has little recorded history and can never have been a house of much importance. In 1531 it was under the charge of the prior of the neighbouring monastery of Gallen, and by the beginning of the seventeenth century it was almost unknown, being described at that time as situated in the middle of an impassable bog. Its chief treasure, the shrine, attracted no notice from the outside world; but it was still preserved there, and there is a record of its existence in the church at Lemanaghan about 1630.

The ‘Entheticus’ of John of Salisbury: A Critical Text

Traditio ◽  
1975 ◽  
Vol 31 ◽  
pp. 127-193 ◽  
Author(s):  
Ronald E. Pepin
Keyword(s):  
Seventeenth Century ◽  
Fourteenth Century ◽  
Twelfth Century ◽  
British Museum ◽  
John Of Salisbury ◽  
University Library ◽  
Critical Text ◽  
Standard Edition ◽  
The University ◽  
Editio Princeps

The Entheticus de dogmate philosophorum of John of Salisbury has come down to us in three manuscripts: a twelfth-century codex in the British Museum (Royal 13. D. IV); a fourteenth-century manuscript in the University Library at Cambridge (Ii. II. 31); a seventeenth-century codex now located in the Staatsbibliothek, Berlin (Hamburg Cod. Phil. 350). The editio princeps was published by Christian Petersen (Hamburg 1843), and it has remained the standard edition. However, important deficiencies in that work have made a complete re-examination of the text necessary.

Modernizing St Cuthbert: Reginald of Durham’s Miracle Collection

2005 ◽  
Vol 41 ◽  
pp. 179-191 ◽  
Author(s):  
Sally Crumplin
Keyword(s):  
Twelfth Century ◽  
Golden Age ◽  
Early Years ◽  
Seventh Century ◽  
Current Position ◽  
Religious Observance ◽  
Monastic Community ◽  
Difficult Situations ◽  
The Church

Around 1200, the Church of St Cuthbert in Durham produced an illustrated copy of Bede’s Life of St Cuthbert. Opulently decorated with illustrations rich in colour and gold, this book crowned a century that had seen Cuthbert’s church grow in power and stability. After the seventh-century Northumbrian golden age, centuries of upheaval had characterized the Cuthbertine church: it changed immensely in location and religious observance, moving across Northumbria and adapting the community to suit difficult situations. By contrast, the twelfth century saw the building of the imposing Durham cathedral and castle, and the ornamentation of the church with many riches. The church was led by a sequence of very influential bishops and a thriving monastic community. This power and prosperity of the Durham church was marked at the start and end of the twelfth century with great manifestations of Cuthbert’s cult. An illustrated Life of Cuthbert was produced in the early years of the century; in 1104 Cuthbert’s body was translated into its current position in the cathedral and found to be just as incorrupt as it had been in 698, eleven years after his death; several hagiographical works on the cult and church were produced during this century; and its end was marked with the beautifully illustrated Bedan Life. Cult and church were intrinsically linked, and provided the basis upon which Durham’s twelfth-century power was built – a power which was to continue into the ensuing centuries.

Dreams Give Birth to Reality”. Engraving Austroseraphicum Coelum as an Attempt to Create a New Reality by the Spanish Habsburgs Dynastic Propaganda / Sny rodzą rzeczywistość…”. Grafika Austroseraphicum Coelum jako próba kreowania nowej rzeczywistości za pomocą propagandy dynastycznej Habsburgów hiszpańskich

2014 ◽  
Vol 39 (1) ◽  
Author(s):  
Jan Kurowiak
Keyword(s):  
Seventeenth Century ◽  
The Netherlands ◽  
General Condition ◽  
Symbolic System ◽  
Political Situation ◽  
Mission Of God ◽  
Starting Point ◽  
The World ◽  
The Church

AbstractAs a work of propaganda, graphics Austroseraphicum Coelum Paulus Pontius should create a new reality, make appearances. The main impression while seeing the graphics is the admiration for the power of Habsburgs, which interacts with the power of the Mother of God. She, in turn, refers the viewer to God, as well as Franciscans placed on the graphic, they become a symbol of the Church. This is a starting point for further interpretation of the drawing. By the presence of certain characters, allegories, symbols, we can see references to a particular political situation in the Netherlands - the war with the northern provinces of Spain. The message of the graphic is: the Spanish Habsburgs, commissioned by the mission of God, they are able to fight all of the enemies, especially Protestants, with the help of Immaculate and the Franciscans. The main aim of the graphic is to convince the viewer that this will happen and to create in his mind a vision of the new reality. But Spain was in the seventeenth century nothing but a shadow of former itself (in the time of Philip IV the general condition of Spain get worse). That was the reason why they wanted to hold the belief that the empire continues unwavering. The form of this work (graphics), also allowed to export them around the world, and the ambiguity of the symbolic system, its contents relate to different contexts, and as a result, the Habsburgs, not only Spanish, they could promote their strength everywhere. Therefore it was used very well as a single work of propaganda, as well as a part of a broader campaign

The Stigmata in Medieval and Early Modern Europe

2020 ◽  
Author(s):  
Carolyn Muessig
Keyword(s):  
Seventeenth Century ◽  
Middle Ages ◽  
Late Antiquity ◽  
Western Europe ◽  
Eleventh Century ◽  
Seventh Century ◽  
Introductory Overview ◽  
Devotional Practices ◽  
The Face ◽  
Biblical Commentaries

Francis of Assisi’s reported reception of the stigmata on Mount La Verna in 1224 is often considered to be the first account of an individual receiving the five wounds of Christ. The thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17—I bear the stigmata of the Lord Jesus Christ in my body—had been circulating in biblical commentaries since late antiquity. These works explained stigmata as wounds that martyrs received, like the apostle Paul, in their attempt to spread Christianity in the face of resistance. By the seventh century, stigmata were described as marks of Christ that priests received invisibly at their ordination. In the eleventh century, monks and nuns were perceived as bearing the stigmata in so far as they lived a life of renunciation out of love for Christ. By the later Middle Ages holy women like Catherine of Siena (d. 1380) were more frequently described as having stigmata than their male counterparts. With the religious upheavals of the sixteenth century, the way stigmata were defined reflected the diverse perceptions of Christianity held by Catholics and Protestants. This study traces the birth and evolution of religious stigmata as expressed in theological discussions and devotional practices in Western Europe from the early Middle Ages to the early seventeenth century. It also contains an introductory overview of the historiography of religious stigmata beginning in the second half of the seventeenth century to its treatment and assessment in the twenty-first century.

The Roman Martyrs

2018 ◽  
Author(s):  
Michael Lapidge
Keyword(s):  
Fourth Century ◽  
Second Century ◽  
Seventh Century ◽  
Early Church ◽  
Central Feature ◽  
Late Antique ◽  
Modern Language ◽  
Roman Society ◽  
Christian Literature ◽  
The Church

The Roman Martyrs contains translations of forty Latin passiones of saints who were martyred in Rome or its near environs, during the period before the ‘peace of the Church’ (c. 312). Some of these Roman martyrs are universally known — SS. Agnes, Sebastian or Laurence, for example — but others are scarcely known outside the ecclesiastical landscape of Rome itself. Each of the translated passiones, which vary in length from a few paragraphs to over ninety, is accompanied by an individual introduction and commentary; the translations are preceded by an Introduction which describes the principal features of this little-known genre of Christian literature. The Roman passiones martyrum have never previously been collected together, and have never been translated into a modern language. They were mostly composed during the period 425 x 675, by anonymous authors who who were presumably clerics of the Roman churches or cemeteries which housed the martyrs’ remains. It is clear that they were composed in response to the huge explosion of pilgrim traffic to martyrial shrines from the late fourth century onwards, at a time when authentic records (protocols) of their trials and executions had long since vanished, and the authors of the passiones were obliged to imagine the circumstances in which martyrs were tried and executed. The passiones are works of pure fiction; and because they abound in ludicrous errors of chronology, they have been largely ignored by historians of the early Church. But although they cannot be used as evidence for the original martyrdoms, they nevertheless allow a fascinating glimpse of the concerns which animated Christians during the period in question: for example, the preservation of virginity, or the ever-present threat posed by pagan practices. And because certain aspects of Roman life will have changed little between (say) the second century and the fifth, the passiones throw valuable light on many aspects of Roman society, not least the nature of a trial before an urban prefect, and the horrendous tortures which were a central feature of such trials. Above all, perhaps, the passiones are an indispensable resource for understanding the topography of late antique Rome and its environs, since they characteristically contain detailed reference to the places where the martyrs were tried, executed, and buried. The book contains five Appendices containing translations of texts relevant to the study of Roman martyrs: the Depositio martyrum of A.D. 354 (Appendix I); the epigrammata of Pope Damasus d. 384) which pertain to Roman martyrs treated in the passiones (II); entries pertaining to Roman martyrs in the Martyrologium Hieronymianum (III); entries in seventh-century pilgrim itineraries pertaining to shrines of Roman martyrs in suburban cemeteries (IV); and entries commemorating these martyrs in early Roman liturgical books (V).

Hymnody and Liturgy

2019 ◽  
pp. 491-506
Author(s):  
Jonathan Hehn
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
North American ◽  
John Calvin ◽  
Church Of Scotland ◽  
Metrical Psalmody ◽  
History Of ◽  
The Church

This chapter outlines the history of Presbyterian worship practice from the sixteenth century to the present, with a focus on North American Presbyterians. Tracing both their hymnody and their liturgy ultimately to John Calvin, Presbyterian communions have a distinct heritage of worship inherited from the Church of Scotland via seventeenth-century Puritans. Long marked by metrical psalmody and guided by the Westminster Directory, Presbyterian worship underwent substantial changes in the nineteenth century. Evangelical and liturgical movements led Presbyterians away from a Puritan visual aesthetic, into the use of nonscriptural hymnody, and toward a recovery of liturgical books. Mainline North American and Scottish Presbyterians solidified these trends in the twentieth and twenty-first centuries; however, conservative North American denominations and some other denominations globally continue to rely heavily on the use of a worship directory and metrical psalmody.

Remembering Pope Gregory VII: Cardinal Boso and Alexander III

2013 ◽  
Vol 49 ◽  
pp. 87-98
Author(s):  
John Doran
Keyword(s):  
Twelfth Century ◽  
Canon Law ◽  
Sixth Century ◽  
Gregory The Great ◽  
Christian Thought ◽  
Near Future ◽  
The Church

In the conclusion to his masterly biography of Pope Gregory VII (1073–85), H. E. John Cowdrey notes the paradox that the pope so lionized by modern historians, to the extent that the age of reform bears his name, was largely forgotten in the twelfth century and made little impact on Christian thought, spirituality or canon law. Cowdrey is not alone in his observation that Gregory ‘receded from memory with remarkable speed and completeness’; when he was remembered, it was as a failure and as one who brought decline upon the church. For Cowdrey, the answer to this conundrum lay in the fact that Gregory VII was in fact far closer to the ideals of the sixth century than of the twelfth; he was a Benedictine monk and shared the worldview and oudook of Gregory the Great (590–604) rather than those of the so-called lawyer popes Alexander III (1159–81) and Innocent III (1198–1216). Yet within a century of Gregory’s death he was presented by Cardinal Boso as a model pope, who had overcome a schismatic emperor and the problems which his interference had precipitated in Rome. For Boso, writing for the instruction of the officials of the papal chamber, the very policies set out by Gregory VII were to be pursued and emulated. Far from being a peripheral and contradictory figure, with more in common with the distant past than the near future, Gregory was the perfect guide to the beleaguered Pope Alexander III, who was also struggling against a hostile emperor and his antipope.

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