“We Need Not See the Church with the Eyes”

Author(s):  
Amanda Porterfield

Corpus Christi parades brought different groups together in medieval cities to venerate the eucharistic wafer, representing social order and membership in the body of Christ. When cities and trade recovered in the generations after the Black Death of the 1340s, the Eucharist became a source of contention, with reformers demanding that priests, cities, and merchant elites be held more accountable to Pauline ideals. Protest erupted in Florence as Medici bankers exploited Pauline ideals to manipulate kings, popes, and city government. Amsterdam’s ascendance as a hub of commerce in the sixteenth century depended on organizations of mutual trust rooted in Pauline ideals. London began its climb to overtake Amsterdam in commercial clout through the development of a nationwide system of law and taxation that coincided with new efforts to join commerce and Christianity.

Author(s):  
Patrycja Łobodzińska

<p>Krucyfiks z kościoła Bożego Ciała we Wrocławiu, należącego niegdyś do zakonu joannitów, znajduje się dziś w Muzeum Narodowym w Warszawie. Rzeźba jest różnie datowana przez badaczy, od drugiej do czwartej ćwierci XIV wieku. Dokładny opis formalno-stylistyczny figury z kościoła Bożego Ciała pozwala na uchwycenie właściwości wizualnych, które częściowo potwierdzają postulowaną przez badaczy łączność z czternastowiecznym nurtem c<em>rucifixi dolorosi.</em>Bliskie formalnie rozwiązania sylwetki Ukrzyżowanego pochodzą z różnych terenów europejskich, jednocześnie jednak dzieło wrocławskie jawi się jako osobne na tle przywołanej grupy rzeźb pod względem stopnia wyniszczenia ciała, silnego przechylenia korpusu w prawą stronę, mocnego podkurczenia nóg i poszczególnych detali rzeźbiarskich. Figura wrocławska nawiązuje do zgeometryzowanych form znanych z krucyfiksów bolesnych z pierwszej połowy XIV wieku i jednocześnie w  miękkości wygięcia torsu, w płynności kształtów żeber dostrzec można antycypację stylu pięknego. Zestawienie krucyfiksu z kościoła Bożego Ciała z wybranymi przykładami czternastowiecznej rzeźby śląskiej także wyklucza związki formalno-stylistyczne oraz warsztatowe. Jego wyraz ideowy, pokrewny Piecie z Lubiąża, łączy się ze specyficzną dla drugiej połowy XIII i całego XIV wieku  pobożnością, zorientowaną na rozpatrywanie Męki Pańskiej i indywidualne przeżycie religijne. Choć poszczególne detale rzeźbiarskie właściwie figurze z kościoła joannitów, można łączyć z niektórymi wrocławskimi krucyfiksami, tak ekspresyjne ujęcie ciała nie znajduje sobie równych.</p><p>SUMMARY</p><p>The crucifi x from the Corpus Christi church in Wroclaw, which (the church) used to belong to the Hospitallers of St. John of God, is now the property of the National Museum in Warsaw. According to the art theorists, the sculpture is dated from the second to the fourth quarter of the fourteenth century. The detailed, formal and stylistic description of the sculpture from the Corpus Christi church enables the rendering of visual properties which partially confi rm the suggested connection between this fi gure and the fourteenth-century trend in sculpture known as crucifi xi dolorosi. The formally related structural solutions of the silhouette of the Crucifi ed come from different parts of Europe; at the same time, however, the sculpture from Wrocław seems to stand out as compared with the sculptures in question as regards the destroyed body of Christ, the strong inclination of His torso to the right, the squatted legs and particular sculptural details. The fi gure from the church in Wrocław refers to geometrized forms known from crucifi xi dolorosi of the fi rst half of the fourteenth century; at the same time the softness of the curved torso and the smoothness of the ribs anticipate the emergence of the beau style. The comparison of the crucifi x from the Corpus-Christi church with the selected examples of fourteenth- century Silesian sculptures also excludes formal-stylistic and technical connections. Its ideological meaning is close to the Pietà of Lubiąż (Leubus) and is associated with the specifi c type of devotion – typical of the second part of the thirteenth and the whole fourteenth century – oriented towards considering the Passion of Christ, and towards individual religious experiences. Although individual sculptural details characteristic of the Hospitallers of St. John church can be linked with some other Wrocław crucifi xes, the presentation of the body in such an expressive manner is unmatchable.</p>


1965 ◽  
Vol 2 ◽  
pp. 54-77
Author(s):  
J. N. Bakhuizen Van Den Brink

In the two ninth-century treatises on the Eucharist written by Paschasius Radbertus and Ratramnus two opinions are expressed which seem to be in complete contradiction with each other. Both, however, are founded in the liturgy of the Church and spring from the same orthodox root. Their doctrines, therefore, do not differ from each other in every detail of the argumentation. The one may be characterised as the realistic-metabolic doctrine, the other as the symbolic doctrine. J. R. Geiselmann in his penetrating studies of the eucharistic doctrine in the early Middle Ages prefers to distinguish between three tendencies: (1) the metabolism of St Ambrose and the Gallican liturgies; (2) the realism of the Roman liturgy; (3) the dynamism of St Augustine’s more spiritual doctrine. The most diverse answers were inspired by closer inquiries into the realisation of the sacrament, i.e. the question firstly how the conversion of the elements should be understood and, secondly, how the relation should be seen between the consecrated elements and the body of Christ ascended to heaven. In these answers the terminology used is not always the same, so that a reliable interpretation offers great difficulties.


Author(s):  
Samuel K. Cohn, Jr.

This chapter investigates changes in mentalities after the Black Death, comparing practices never before analysed in this context—funerary and labour laws and processions to calm God’s anger. While processions were rare or conflictual as in Catania and Messina in 1348, these rituals during later plagues bound communities together in the face of disaster. The chapter then turns to another trend yet to be noticed by historians. Among the multitude of saints and blessed ones canonized from 1348 to the eighteenth century, the Church was deeply reluctant to honour, even name, any of the thousands who sacrificed their lives to succour plague victims, physically or spiritually, especially in 1348: the Church recognized no Black Death martyrs. By the sixteenth century, however, city-wide processions and other communal rituals bound communities together with charity for the poor, works of art, and charitable displays of thanksgiving to long-dead holy men and women.


Augustinus ◽  
2021 ◽  
Vol 66 (1) ◽  
pp. 213-225
Author(s):  
Paola Marone ◽  

The modern scholars have studied the maternity of the Church independently from the anti-Donatist literature. But a careful study of the anti-Donatist documents reveals many interesting elements. According to Optatus and Augustine the notion of mother was abscribed to all believers, because the body of Christ was formed of all those the Church bore as children through the baptism. According to both African bishops also the donatists gave a valid baptism, but only Augustine demonstrated how the salvation could be found outside of the viscera Ecclesiae. Then this article deals with the image of the Ecclesia mater as illustrated in the Adversus Donatistas of Optatus published in answer to the donatist bishop Parmenianus and in all that Augustine penned against the schismatics (Tractatus, Sermones, Epistulae). By doing so, it presents a picture of the African theology of the fourth century.


Ecclesiology ◽  
2013 ◽  
Vol 9 (1) ◽  
pp. 66-74
Author(s):  
Kenneth Wilson

Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.


2020 ◽  
pp. 71-84
Author(s):  
Алексей Черный

The article attempts to reconstruct various pastoral models that appeared in the history of the Russian Orthodox Church over several centuries. The author identifies several "images" of confession, which are very different, among them: the realization of "despotical" power in a "confessional" family of the sixteenth century, the fulfillment of conscription, deeply personal interaction based on mutual trust and the value of a hierarchical aspect, counseling under the guidance of a "parish elder". The state, depending on the circumstances, either embeds the pastor in itself as a necessary part of its own mechanism, or considers the priesthood as a foreign element, or completely distances itself from religious affairs. The author suggests that the “types” of confession presented in the article can be compared with the forms of pastoral self-consciousness to be found in the modern life of the church. This in turn suggests that in the Russian Church today is characterized by the search for pastoral identity, in which the priesthood plays a key role.


2015 ◽  
Vol 2 (1) ◽  
pp. 11-21
Author(s):  
Sarwono Sarwono

The gift of speaking in tongues is a message to the body of Christ which is given in tongues and is not understood by the user. Therefore, it must be followed by an interpretation by the language understood by the congregation. The gift of tongues is usually news of a prophecy for the Lord's church and must be followed by an interpretation. If the gift of tongues is not followed by an interpretation, it cannot build up the church. Therefore, the author will discuss the apostle Paul's perspective on tongues based on 1 Corinthians 14.


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