Memoirs of the life and times of the Pious Robert Nelson, author of "the companion to the festivals and fasts of the church." By Rev. C. F. Secretan, M.A., incumbent of Holy Trinity, Westminste

1860 ◽  
Vol s2-IX (212) ◽  
pp. 56-56
Keyword(s):  
Holy Trinity ◽  
The Church

KOŚCIÓŁ KATOLICKI WOBEC ZAGADNIENIA MAŁŻEŃSTW MIESZANYCH RELIGIJNIE W KONTEKŚCIE MIGRACJI

2018 ◽  
Vol 17 (1) ◽  
pp. 37-45
Author(s):  
Piotr Wojnicz
Keyword(s):  
Jesus Christ ◽  
Subject Matter ◽  
Catholic Church ◽  
Canon Law ◽  
International Level ◽  
Holy Trinity ◽  
Mixed Marriages ◽  
The Church ◽  
The Catholic Church

The increase in migration at the international level also increases the number of religiouslymixed marriages. The Catholic Church advises against entering into such marriages because thisissue refers to the laws of God and the question of preserving faith. The Catholic Church approvesof mixed marriages in terms of nationality or race because belonging to the Church is primarilydetermined by faith in Jesus Christ and baptism in the name of the Holy Trinity. Independentlyof canon law, progressive social secularization is noticeable on that subject matter.

scholarly journals Sopocani and Gradac: About the relation of funerary programmes of the two churches

Zograf ◽  
2006 ◽  
pp. 59-77 ◽  
Author(s):  
Branislav Todic
Keyword(s):  
Foreign Policy ◽  
The State ◽  
Great Effort ◽  
Wall Paintings ◽  
Negative Effects ◽  
Holy Trinity ◽  
The Family ◽  
The Church

King Uros (1243-1276) erected the Church of the Holy Trinity in the Sopocani monastery in about 1270 and, in it, he prepared tombs for the first hegoumenos of Sopocani, his mother Queen Ana, for himself and the then archbishop, Joanikije (Fig. 1). Over each tomb there is a marble sarcophagus surrounded by appropriate wall paintings. The tombs of Uros and Joanikije were located in the western bay of the naos. Thus, the recently announced hypothesis, that the endowed did not intend to be buried in Sopocani, is unfounded. The intention of King Uros was only brought into question in 1276 when he was driven from the throne by his older son, Dragutin. The overthrow caused a major drama in the family, the state and the Church. King Uros retired to the southern part of the state (Hum), where he became a monk and subsequently died (perhaps in 1277). His wife Jelena received vast territories from her son, the new king, which she practically ruled independently, while Archbishop Joanikije, after having denied Dragutin his blessing, retired with the former king and died in the region of Pilot in 1279. King Dragutin (1276-1282) made a great effort to mitigate the negative effects of the overthrow: he continued his father's foreign policy established good relations with neighboring Dubrovnik, took pains to appease his mother, Queen Jelena, by granting her vast territories, and to win the support of the Church by erecting, repairing or presenting gifts to several churches and monasteries. He certainly obtained the Sopocani monastery through hereditary ktetorial rights.

scholarly journals The Local Festival of Kampos: A Fictional Narrative of Place, Space and Interiority

Interiority ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 21-40
Author(s):  
Maria Vidali
Keyword(s):  
Paul Ricoeur ◽  
The Public ◽  
Patron Saint ◽  
Architectural Space ◽  
Holy Trinity ◽  
Fictional Narrative ◽  
Farming Village ◽  
Village Life ◽  
The Village ◽  
The Church

This article is created out of the architectural space and narratives of village life. The narratives concern the interiority of life in Kampos, a farming village on the Greek Cycladic island of Tinos, on the day when the village celebrates the Holy Trinity, its patron saint. The village area on this festive day is depicted in the movement of the families from their houses to the church, the procession from the patron saint’s church to a smaller church through the main village street, and, finally, in the movement of the villagers back to speci!c houses. Through a series of spatial and social layers, the meaning of the communal table on the day of the festival, where food is shared, is reached. A series of negotiations create a different space, where the public, private and communal blend and reveal different layers of “interiority” through which this community is bounded and connected. In this article, I follow the revelation and discovery of truth through fiction, story or myth, as argued by the French philosopher Paul Ricoeur.

Stephen Sykes: Koinonia, Conflict and Conciliarity

Ecclesiology ◽  
2019 ◽  
Vol 15 (1) ◽  
pp. 23-33
Author(s):  
Nicholas Sagovsky
Keyword(s):  
Roman Catholic ◽  
Holy Trinity ◽  
The Church

Stephen Sykes thought that an overuse of koinonia language pointed to doctrinal fudge. His desire for clarity in the Church’s doctrine led him to emphasise the place that conflict plays in the life of the Church. His concern with the failure of Anglicanism to address the tensions within it led him to reflect on the exercise of authority and the deployment of power within Anglicanism. In the Orthodox and Roman Catholic traditions, koinonia is primarily a way of speaking about the life of the Holy Trinity and of participation in the Trinitarian life of God. It cannot then imply or contain conflict. Over thirty years, Sykes came to use koinonia confidently as a way of speaking about the conflicted outworking of authority within the Anglican Communion. He modelled a ‘conciliar magisterium’ – a magisterium that is embedded in synodality, that listens to many voices, but affirms episcopacy, and is prepared to teach. Whether such teaching is received can only be seen in the ongoing conciliar process which is the life of the Church.

The Holy Spirit in Greek Patristic Thought

1954 ◽  
Vol 7 (4) ◽  
pp. 353-375 ◽  
Author(s):  
John Mcintyre
Keyword(s):  
Holy Spirit ◽  
Close Association ◽  
Fourth Century ◽  
Holy Trinity ◽  
Generic Term ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
Proper Name ◽  
The Subject ◽  
The Church

The subject of this paper abounds in historical problems of an extremely intricate nature—some of which arise through the theologically close association of the doctrine of the Holy Spirit with the doctrine of the Holy Trinity; but others of which are rooted in a number of more particular controversies in which the Greek Fathers were involved concerning the Holy Spirit. Among the latter are to be found such questions as the precise identification of the persons against whom many of the Greek writings were directed, for example, who the ‘Tropici’ were, with whom Athanasius deals in the Letters to Serapion, whether ‘Pneumatomachi’ was a generic term used to describe a variety of different heretics, or a proper name referring to an identifiable group existing in one particular place, whether Macedonius was a Macedonian, and so on. Included in the intricate historical problems raised in our period, there is that of accounting for the revival towards the middle of the fourth century of an interest in the doctrine of the Holy Spirit— whether it was due to the developing influence of asceticism, or simply a reaction to a latter-day Arianism working itself out belatedly in heresy concerning the Holy Spirit, or more subtly, whether it was due to a necessity felt by the Church to give substance to the Person and Work of the Holy Spirit, now that the doctrine of the Trinity had replaced the doctrine of the Logos as her central and dominant doctrine.

scholarly journals XIII.—Charters of Harmondsworth, Isleworth, Heston, Twickenham, and Hampton-on-Thames

Archaeologia ◽  
1903 ◽  
Vol 58 (2) ◽  
pp. 341-358
Author(s):  
T. F. Kirby
Keyword(s):  
Holy Trinity ◽  
The Poor ◽  
Edward Iii ◽  
The Gift ◽  
A Cell ◽  
The Church ◽  
Edward I

The priory, church, and manor of Harmondsworth, near West Drayton, in Middlesex, with its subinfeudations of Padbury's, Barnard's, and Ludington's, belonged to the Benedictine convent of the Holy Trinity and St. Katherine at Rouen. Who gave them to that house I know not. Tanner merely says that the priory was a cell to the monastery at Rouen, and Dugdale is not more explicit. I see by the presentment of a Middlesex jury in Michaelmas Term, 44 Edward III., that Robert, then prior of Harmondsworth, held the church and two carucates of land by the gift of one (they do not say which) of the king's progenitors by the tenure of distributing weekly amongst the poor of the place three bushels of “wastyl” or best bread. The prior was indicted for that he had failed to distribute the bread during the last twenty years, and he pleaded, with what result does not appear, a charter of Privileges granted to the monks at Rouen by Henry II. and confirmed by Henry III. and Edward I.:Henricus Dei gracia Rex Anglie dux Normannie et Aquitanie et comes Andigavie archiepiscopis, etc. Salutem. Sciatis nos concessisse et presenti Carta confirmasse Abbati et Monachis Sancte Trinitatis sancteque Katherine de Monte Eothomagensi omnes donaciones elemosinarum terrarum et hominura, que facte sunt eis tarn in ecclesiis quam in rebus et possessionibus mundanis. Quare volumus et firmiter precipimus quod dicti Abbas et monachi et ministri eorum teneant et habeant omnes elemosinas et possessiones suos cum sacha et sacca et thol et theam et Infangeneþief cum omnibus libertatibus et liberis consue tudinibus et quietanciis suis in bosco et piano et pratis et pasturis in mariscis et piscariis in vivariis et stagnis. In aquis et molendinis. In virgultis et grangiis extra burgum et infra. In viis et semitis et in omnibus aliis rebus et aliis locis quietas liberas et solutas. de Sirra. et de liundredo et placitis et querelis et de murdro et de wapentaoha et scutagio et geldis et danegeldis. et assisis. et hidagiis. et de operacionibus pontium. et Castellorum et de Lerwite et de Hengewite et fleamcameswite. et de Blodewite et de fithwite. et de auerpeny. et hundredespeny et de Wardepeny. et quietas de omni Pontagio thelonio et passagio et lestagio et stalagio et de omni servicio seculari et servili opere et exaccione et de omnibus occasionibus et secularibus consuetudinibue. excepta sola justicia mortis et membroruni.

scholarly journals SPECIFICITIES OF THE MASONRY TECHNIQUE OF KYIVAN MONUMENTS OF THE XTH THE BEGINNING OF THE XIITH CENTURIES

2020 ◽  
pp. 105-117
Author(s):  
Natalia Logvyn
Keyword(s):  
Building Material ◽  
Brick Masonry ◽  
The Other ◽  
Golden Gate ◽  
Holy Trinity ◽  
Roman Concrete ◽  
Building Practice ◽  
The Church

The material presented above concerns the research of the concealed course technique used in Kyivan monuments of the Xth the beginning of the XIIth centuries and its origin. The concealed course technique presents the brickwork where the alternating brick courses are slightly recessed from the wall and covered by mortar, as a result, joints appear to be much thicker than they actually are. The earliest known monument where the concealed course technique that occurs in the Desyatynna church in Kyiv completed in 996, as well as the two palaces of the Xth c. nearby. The recessed brick technique is also used in Kyivan monuments of the XIth the beginning of the XIIth centuries: the St. Sophia Cathedral, the Golden Gate, St. George’s Church, St. Michael’s Church of Vydubytsky Monastery, the Assumption Cathedral and the Holy Trinity Gate Church of Pechersky Monastery, St.Michael’s Cathedral of the Golden Domes and some other buildings. The Church of Our Savior at Berestove, completed in the first quarter of the XIIth century is the last known Kyivan monument with the concealed course technique. The following Kyivan monuments – the Church of Our Lady Pyrohoshcha (1130’s) and the St. Cyril’s Church (1140’s) have coursed brick masonry. Apart from Kyiv the concealed course technique was used during the XIth - XIIth centuries in Chernihiv (the Cathedral of the Transfiguration), Pereyaslav (St. Michael’s Church), Novgorod (St. Sophia Cathedral and St. George’s Cathedral of St. George’s Monastery) and Polotsk (St. Sophia Cathedral). Bricks used in Kyivan monuments have their side dimensions 27 to 36 cm with prevailed dimensions 27 to 36 cm.  The thickness of bricks increased from 2.5 – 3 cm at the end of the Xth – the beginning of the XIth centuries to 3.5 – 4.5 cm at the end of the XIth – the beginning of the XIIth centuries. The width of mortar strips between protruding brick courses varies from 9 to 12 cm. Walls in ancient Kyivan monuments were 1.1 to 1.3 meter thick. After the edifice was erected its outside and inside walls were covered with fine lime-and-ceramic plaster. Brunov was the first scholar who noticed peculiar masonry technique used in Kyivan and several Byzantine monuments. He considered the concealed course technique first appeared in ancient Kyiv and then was adopted at Constantinople. Some other scholars (e.g. P. Rappoport and P. Vocotopoulos) agree that the technique is of Constantinopolitan origin in spite of the absence of the monuments built in concealed course technique, dating to the Xth c. The fact that no early dated examples have been found at Constantinople should be attributed to the lack of monuments to be dated between 920s, when the Myrelaion Church was erected and the middle of the XIth century when the monastery of St.George at Mangana was founded. The oldest dated example of the concealed course technique known up to now in Constantinople is substructure of the St. George’s Church at Mangana. The other monument with the concealed course technique is the Panaghia Chalkeon Church in Salonika, dated by 1028 and is consequently earlier by approximately twenty years than the earliest dated examples of the technique in Constantinople. A lot of Byzantine monuments with the recessed brickwork dating back to the XIth – the XIIIth centuries could be found at Greece and Balkans. It is obvious that the concealed course technique originated in Byzantium as a result of development of Roman concrete facing of coursed brick. The technique was widely used in Byzantine provinces where brick was prevailing building material. Evidently the technique was developed already at the Xth century or even earlier, before it was adopted by ancient Kyivan builders. It appeared that concealed course technique could not be undoubtedly considered the hallmark of Constantinople but a widely spread medieval building practice.

Sign in / Sign up

Export Citation Format

Share Document