scholarly journals XXXII. Account of a Monumental Effigy discovered in Stevenage Church in Hertfordshire: By Mr. Robert T. Stothard, addressed to the Right Honourable the Earl of Aberdeen, K. T. President

Archaeologia ◽  
1827 ◽  
Vol 21 ◽  
pp. 499-500 ◽  
Author(s):  
Robert T. Stothard
Keyword(s):  

The accompanying Drawing (Pl. XXII.), which I beg leave to exhibit to your Lordship and the Society, was made in the autumn of 1824, from an Effigy then lately discovered in the church of Stevenage in the county of Hertford.

Ars Adriatica ◽  
2014 ◽  
pp. 75 ◽  
Author(s):  
Silvija Banić

The Museum of Applied Arts (Iparművészeti Múzeum) at Budapest houses an embroidered Gothic antependium which belonged to the church of St Chrysogonus, which was the seat of the Benedictine Abbey at Zadar. At an unspecified time, the antependium became part of the collection of Zsigmund Bubics, an art historian, collector and the bishop of Košice in present-day Slovakia from 1887 to 1906, and was donated to the Museum of Applied Arts in 1909. It measures 94 by 190 cm. The majority of the antependium’s surface is filled with the figures of saints set beneath three pointed, Gothic arches. The central field is occupied by the enthroned Virgin with the Christ Child, in the left field is St Chrysogonus and in the right St Benedict. In the upper section of the antependium one can see the busts of two saints who might be identified as St Gregory the Pope and St Donatus. Along the lateral edges of this triptych-like antependium are vertical borders, at the centres of which are niches with two small standing female saints who wear crowns (St Scholastica and St Anastasia). To the left of the Virgin’s throne is the figure of a donor depicted kneeling with his hands clasped in prayer, which has unfortunately not been provided with an inscription. It is clear, however, that he is wearing the Benedictine habit with a somewhat over-emphasized hood falling down his back. The Benedictine donor might be identified as one of the abbots of the monastery of St Chrysogonus. It is suggested in the article that this may have been John de Ontiaco (Joannes de Onciache) from the bishopric of Lyon, who was the abbot of the monastery of St Chrysogonus from 1345 to 1377. The author argues that the antependium was produced in a weaving workshop in Venice during the late 1360s or early 1370s, on the basis of comparisons with similar contemporary painted and embroidered artworks. Based on the iconographic programme which was depicted on the antependium, but also on the information found in archival records, the author proposes that the antependium was made for the altar of St Chrysogonus which stood in the north apse of the abbey church. Although it has not been established when the antependium left Zadar, based on the similarities between the crimson satin fabric, which replaced the original surface on which the embroidery was applied, on the antependium from the Church of St Mary at Zadar, and the antependium from the Church of St Chrysogonus, it is stated that both interventions were made in the Benedictine Convent of St Mary at Zadar during a short period of time in the last quarter of the eighteenth century. This is also understood as evidence that at that time the antependium from the Church of St Chrysogonus was still being carefully kept at Zadar.


2018 ◽  
Vol 64 (2) ◽  
pp. 61-81
Author(s):  
Sławomir Patrycjusz Kursa

Among the allowable forms of termination of marriage in Justinian law were repudium and divortium. At the time of Christian emperors, however, under the influence of the views of the Christian Church, those practices were often criticised and there were attempts to limit, or restrict their use. The paper deals with repudium at the stage of codification. It must be said that at that stage Justinian did not introduce any radical changes to the existing foundations of the previous regulations. However, he distanced himself from the Church doctrine, and skilfully assessed the social expectations and needs, pointing, at the same time, that termination of marriage is a necessary evil, and it is the innocent children who suffer as a result thereof. Hence the welfare of the children (favor liberorum) was for Justinian one of the main reasons for restricting the right of a unilateral repudiation of marriage. The provisions of the former law that Justinian decided to uphold, were discriminatory against women, particularly with regards to penal sanctions for unjustified repudium. Undoubtedly, his major contribution to the regulation of matrimonial law was recognition of the husband’s incapacity of fulfilling his marriage duties as a ground for the wife’s repudium bona gratia. Another provision that is noteworthy and for which Justinian must be acknowledged is introduction of provisions securing alimony to the abandoned spouse and children in the event of a marriage without dowry. The measures undertaken by Justinian at the codification stage of the reformed matrimonial and family law constitute an unquestioned preliminary draft of the subsequent reformed law made in the Novellae.


2019 ◽  
Vol 25 (2) ◽  
pp. 197-201
Author(s):  
Tudor-Vlad Sfârlog

Abstract The present study offers the doctrine of the right of intellectual creation new perspectives on the study of the institution of termination of the assignment contract for the patrimonial rights resulting from the intellectual creation. We believe that the present study is rich in doctrinal contributions, formulating new theses and opening the prospect for new perspectives of scientific research. Last but not least, we appreciate that the proposals made in the present study contribute not only to the activity of opinionated in the field, but also to the work of practitioners and direct beneficiaries of the legal provisions on the assignment of patrimonial rights of authors.


Author(s):  
Mark Hill QC

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.


Author(s):  
Allan Hepburn

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.


Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 128-134
Author(s):  
Patrick T. McCormick

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.


2021 ◽  
Vol 57 ◽  
pp. 277-299
Author(s):  
Matleena Sopanen

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.


Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 40
Author(s):  
Susana Mosquera

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.


1962 ◽  
Vol 31 (4) ◽  
pp. 430-439
Author(s):  
José M. Sánchez

Few subjects in recent history have lent themselves to such heated polemical writing and debate as that concerning the Spanish Church and its relationship to the abortive Spanish revolution of 1931–1939. Throughout this tragic era and especially during the Civil War, it was commonplace to find the Church labelled as reactionary, completely and unalterably opposed to progress, and out of touch with the political realities of the twentieth century.1 In the minds of many whose views were colored by the highly partisan reports of events in Spain during the nineteen thirties, the Church has been pictured as an integral member of the Unholy Triumvirate— Bishops, Landlords, and enerals—which has always conspired to impede Spanish progress. Recent historical scholarship has begun to dispel some of the notions about the right-wing groups,2 but there has been little research on the role of the clergy. Even more important, there has been little understanding of the Church's response to the radical revolutionary movements in Spain.


1966 ◽  
Vol 19 (4) ◽  
pp. 385-398
Keyword(s):  

‘Looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted.’ (Heb. 12.2–3.)


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