East or Easter? Keys to the orientation of Romanesque churches along the Way of Saint James

2021 ◽  
Vol 52 (3) ◽  
pp. 289-310
Author(s):  
Maitane Urrutia-Aparicio ◽  
A. César González-García ◽  
Juan Antonio Belmonte

The pilgrimage along the Way of Saint James constituted the principal mechanism for the introduction of new currents of thought into the Iberian Peninsula, such as Romanesque architecture. Taking this into account, we examined whether the standard tradition on the orientation of Christian churches was followed. We measured the orientation of 108 churches built between the end of the 10th and 13th centuries near the French Way, in the ancient kingdoms of Leon and Castile. The statistical analysis shows a clear tendency to orientate the apse of the church eastwards, specifically slightly to the north of due east. Furthermore, we found that the orientation patterns differ from one kingdom to the other. In Leon, there seems to be a predilection for the local tradition of aligning the apse toward the ecclesiastical equinox. Castile, in contrast, built their churches orientated to Easter, one of the most important feast days of Christianity.

2009 ◽  
Vol 36 (2-3) ◽  
pp. 363-392
Author(s):  
Joseph Abraham Levi

Summary This study looks at some of the works produced by Catholic missionaries in Africa from the pre-dawn of the Modern Era (Fall of Constantinople, 1453), in particular the Fall of Ceuta (1415), to the Berlin Conference (1884–1885). Particular emphasis will be placed on the linguistic production of a few Franciscan, Augustinian, Capuchin, Dominican, and/or Jesuit clerics, working under the aegis of the Portuguese Crown, who – with the invaluable help of native assistants, usually members of the clergy or closely affiliated with the Church – compiled the first grammars, word lists, glossaries, and dictionaries of the indigenous languages with which they worked and interacted on a daily basis. Their endeavour, though meritorious and not always free from preconceived ideas of the ‘other’, paved the way for future studies in the field.


1972 ◽  
Vol 9 ◽  
pp. 323-339
Author(s):  
J. M. Barkley

In Irish Presbyterianism Henry Cooke is commonly regarded as the champion of orthodoxy. Was it not he who drove the Arians out of the Synod of Ulster in 1830? The purpose of this paper is not to examine the theological issues involved, but rather to try to discover the real cause of the schism.The Reverend J. Smethurst (Moreton Hampstead) visited the North of Ireland during the autumn of 1821. The traditional picture is that of Cooke routing the Unitarian Smethurst in Killyleagh (where Cooke was minister) and pursuing him from place to place in his zeal for orthodoxy. This, however, fails to take into account an important aspect of Smethurst’s campaign. He writes,I feel persuaded that there is considerable inquiry on religious subjects amongst the Dissenters in the North of Ireland, and that liberal opinions are fast gaining ground amongst them... One of the greatest obstacles in the way of their doing so, is the view they have been accustomed to take of the Christian religion, as being a system upheld solely by its union with the secular power. If they could see it free from this connexion, they would view it in a far more favourable light, and the most formidable of their prejudices would be removed. Even amongst the Dissenters the natural tendency of the most remote connexion of this kind is too obvious to escape notice. The Presbyterian Church of Ireland has long been considered as a sort of demi-establishment. And though its connexion with the civil power is not so close as that of the Church of England, yet the union, as far as it goes, is no less injurious.


1970 ◽  
Vol 23 ◽  
pp. 214-227
Author(s):  
Marta Wiraszka

Antoni Messing (ca. 1821-1867) the owner of the stone workshop located in Warsaw on 6 Powązkowska Street (mtge. 27C) is currently most famous for one monument- the Statue of the Virgin Mary of Immaculate Conception which was placed in front of the Church of St Antony of Padua on Senatorska Street (1851). What made this monument different from other independently standing monuments was the use of lanterns which at evening time illuminated the statue of the Virgin (1853). The innovative idea spread not only around Warsaw, but also outside the city boundaries.             References to the monument elevated by Messing were not limited to the way and form of illuminating the statue. The inventory research conducted on Warsaw cemeteries enable the extraction of a group of tombstones imitating the shape and the decor of the plinth of the statue of the Virgin. The number of examples of this collection of tombstones numbers 19. Their execution dates back to the period 1853-1874 - with one exception only, all of them were elevated during the period of Antoni Messing’s ownership of the stone workshop. All of them represent the same commemoration in the form of a crucifix located on a plinth. Examples can be separated into two groups. One, comprising 8 tombstones, the closest to the original, the other, comprising 11 examples preserves the architectural structure without the sculptural decor. The origin of the formal concept is to be traced in the project of Henryk Marconi’s garden vase designed for Wilanowski Park (ca. 1845-1851) as well as the finishing elements of the Stanisław and Antoni Potocki’s tombstones. Consequently, the contribution of Messing consists in the creation of the series of tombstones modelled on the statue of the Virgin Mary rather than the originality of the project.  


2016 ◽  
Vol 50 (1) ◽  
Author(s):  
Jaco Putter

Paul’s letters, filled with pastoral content, are illustrating how he founded the church communities, shaping them and caring for them with various techniques. Paul shaped these communities within their own contexts after they had received and accepted the gospel. The outcome was that such a church community and its individuals created their own worldview from which they viewed and experienced the world. It is argued here that their worldview influenced the individuals’ and groups’ identity, values, norms and actions. All these aspects influenced each other in an interactive dynamic way with interdependence as a result. If one aspect changes, it affects all the other areas. These aspects are rooted in the individual’s emotive and cognitive areas. Paul addresses this in his letters by referring to these two areas on a constant basis by reflecting on how the converts had to change the way they thought and lived in order to imitate Christ. This motivated them to endure difficult situations they found themselves in. When reading Paul’s letters with this in mind a new pastoral understanding of it emerges, as illustrated with reference to 1 Thessalonians.


Belleten ◽  
2010 ◽  
Vol 74 (271) ◽  
pp. 649-658
Author(s):  
Mustafa Bulba

At Caunos, in the sacred precinct of Demeter, a great number of deposits have been found during the earlier and ongoing excavations. These deposits have been found in two different locations; one being on the sacred terrace and the other one outside the sacred precinct. While one of the deposits outside the sacred precinct excavated to the north of terrace in the early 1970's was built in the shape of a small and deep structure with roughly shaped stones, the deposit to the west and adjacent to the terrace was completely formed by stuffing the rock cavities, without any type of architectural arrangement. Likewise, on the terrace of church and in the area the earliest church of Kaunos is situated, different deposits were found. Among these, two are smaller in size and adjacent to the wall of church. While one of them is sloppily formed in the shape of a grave by roughly cutting the cavities in the rocky area, the other one is formed cutting the upper part of the bedrock in an approximately square shape. However the foundation of the church was completely formed by filling the cavities of the bedrock. It still hasn't been determined where and how these finds were deposited in these areas. But as far as it's known, these areas were used from Late Archaic Period to the midst of the Early Hellenistic Period. lnterestingly, these finds were uncovered in a mixed manner. For example a larger size terracotta head which is, so far, one of the rare archaic finds, has been found immediately in the upper section. In the same way, the finds which are dated to the Early Hellenistic Period can be unearthed in the lower sections. As a result, it is hard to determine the date and the pattern of these deposits. While the finds which are dated back to the Archaic Period and to the Early Hellenistic Period are few, especially the finds from the Late Classic Period, and finds from the 4th century B.C. are more common. The finds from the Middle and the Late Hellenistic Periods and the Roman Period have not been recovered yet. Likewise the finds which can be dated back to Byzantine Period consist of only a few and small glazed sherds. It is concluded that this area occupied by the earliest church of Kaunos was never used during the Christian Era and the construction of the church itself was never finished. However, this area must have remained as a sacred precinct in varying densities of use from the archaic period to the mid-Christian Era.


2000 ◽  
Vol 32 (2) ◽  
pp. 282-284
Author(s):  
Mahmood Ibrahim

It was only after Abd al-Malik ibn Marwan regained the Umayyad caliphate that concerted efforts were made to extend Umayyad sway into the Maghrib. These efforts turned into a wave of expansion that extended all the way into the 2nd century A.H./8th century A.D. and reached far into the Iberian Peninsula and across the Pyrenees. These efforts also constitute the history of the Maghrib, a history aptly described by the title of the book under review: A Gateway to Hell, a Gateway to Paradise. This title reflects the conflicted attitudes held by early Muslims regarding the region and its history. In the beginning, Umayyad policies were indeed contradictory. For example, Tariq ibn Ziyad, a Berber, could lead Muslims into the Iberian Peninsula, while up to a time Damascus considered Berbers legal booty.


Exchange ◽  
2015 ◽  
Vol 44 (3) ◽  
pp. 270-283 ◽  
Author(s):  
Elina Hellqvist

The task of the current paper is to compare two important, ecclesiological documents to each other, namely, the document The Church of Jesus Christ (cjc, 1994) of the Leuenberg Church Fellowship to the Faith and Order document The Church: Towards a Common Vision (ctcv, 2012). The first one, cjc, outlines an ecclesiology of one, specific confessional church family and church fellowship, in a geographical area. ctcv, on the other hand, reflects the global situation, and seeks to express convergence between churches living in very different societies and cultural spheres. By comparing the two documents, this paper explores themes such as church as a community of Saints, the Leuenberg methodology of unity, legitimate diversity, apostolic succession and requirements for unity. The paper argues that the Leuenberg model of ‘reconciled diversity’ could be understood as a step and a practical tool on the way to the full, visible unity, which, according to ctcv, is the ultimate goal of the ecumenical movement.


1881 ◽  
Vol 13 (2) ◽  
pp. 183-207
Author(s):  
William Simpson

On leaving for India to accompany the army into Afghanistan in 1878, Colonel Yule, among other hints of places of interest of an archæological character to be looked out for, mentioned Nagarahara, the capital of the Jelalabad Valley in the Buddhist period. In the time of Hiouen-Thsang the district bore the same name as the capital, and it had no king of its own, but belonged to Kapisa, a city situated somewhere in the direction of Kabul. The district of Nagarahara extended to about 600 Chinese Li, from east to west, which would be over 100 miles. This might reach from about Jugduluck to the Khyber, so that in this last direction it would thus border on Gandara, and on the other extremity would touch Kapisa, which was also the name of the district as well as the capital of that name. The Valley of Jelalabad is small in comparison to that of the province which formerly belonged to it. From Darunta on the west to Ali-Boghan on the east is fifteen miles, but, on the left bank of the Kabul River, the flat land of Kamah extends the valley on that side, about five or six miles further to the east. The termination of the Valley at this place is called Mirza Kheyl, a white rocky ridge comes down close to the river, and there are remains of Buddhist masonry on it, with caves in the cliff below. On the right bank opposite Mirza Kheyl is Girdi Kas, which lies in a small valley at the northern end of a mass of hills which terminates the Jelalabad Valley on that side at Ali-Boghan, separating it from the Chardeh Plain, which again extends as far as Basawul. I got a kind of bird's-eye view of this one day from a spur of the Sufaid Koh, 8,000 feet high, near to Gundumuck, and the Jelalabad Valley and the Chardeh Plain seemed to be all one, the hills at Girdi Kas appearing at this distance to be only a few slight mounds lying in the middle of this space, which would be altogether about 40 miles in extent. When in the Jelalabad Valley, the Girdi Kas hills are undoubtedly the eastern barrier, while the Siah Koh Range is the western. The Siah Koh Range trends to the south-west, and then turns due west, forming a distinct barrier on the north till it is lost at Jugduluck; there are only some low-lying ridges between Futteeabad and Gundumuck, but they are so small that it might be said to be a continuous valley all the way from Ali-Boghan to the plain of Ishpan. The eastern end of the Siah Koh Range terminates at Darunta, which is the north-west corner of the Jelalabad Valley. The Kabul River, instead of going round the extreme end of this range, has, by some curious freak, found a way through the rocky ridge so close to the extremity, that it leaves only what might be called one vertebra of this stony spine beyond. The river here has formed for itself a narrow gorge through perpendicular cliffs, in which it flows, from the district of Lughman, into the level plain of the Jelalabad Valley. The Surkhab pours down from the Sufaid Koh, starting close to Sikaram, the highest point of the range, which our surveyors found to be 15,600 feet above the sea. It passes over the western end of the Ishpan plain, towards the Siah Koh Range, and it then keeps to the contour of its base all the way to the Jelalabad Valley, and joins the Kabul River about two miles below Darunta.


1998 ◽  
Vol 34 ◽  
pp. 75-91
Author(s):  
Conrad Leyser

The Lord did not say, “I am custom”, but “I am Truth”.’ So, allegedly, Pope Gregory VII, in words that – among medievalists at least – have become almost as well known as the Scriptural text to which they refer, ‘I am the way, the truth, and the life’ (John 14.6). The Gregoriandictumembodies the paradox at the centre of the movement for Church Reform in the eleventh century, a paradox which continues to shape historiographical discussion of the period. On the one hand, Gregory and his circle presented themselves as uncompromising fighters for the truth of their vision of the Church, prepared to dismiss any appeal to established practice, however venerable; on the other, and in the same moment, however, they themselves appealed explicitly to past precedent in broadcasting their manifesto. In the comment attributed to Gregory, the authority of ‘the blessed Cyprian’ (mediated in turn by Augustine) is invoked to sanction the rejection of custom. To ‘custom’, then, the reformers opposed not ‘truth’ as a timeless absolute, but a notion of truth embedded in a tradition of moral language. Like many revolutionaries, they saw themselves as restoring their society to a pristine state from which it had fallen away – deaf to the accusation of their opponents that such ‘reform’ was in fact irreparably destructive of the peace of the community. In part because eleventh-century questions about the moral, and in particular the sexual, behaviour of the priesthood continue to be relevant in modern churches, modern scholars continue to take sides over Reform, depicting Gregory VII either as faithful restorer or as demonic innovator. This interpretative deadlock suggests, perhaps, that we should look again at the reformers’ paradoxical notion of truth as it emerges through their use of inherited language. My suggestion is that crucial to the truth of Reform in the eleventh century was its reassertion of a very ancient rhetoric of gender.


2016 ◽  
Vol 31 (3) ◽  
Author(s):  
Thiago Faccini Paro ◽  
André Luiz Massaro

Resumo: Essa pesquisa tem como objetivo, apresentar a resposta que Medellín deu aocontinente americano sob a luz do Vaticano II, em relação aos graves problemas que caracterizama vida de seu povo. Por um lado, a miséria, opressão, dependência econômica,política e cultural, e, de outro, um desejo e clamor de misericórdia e libertação, de umpovo impaciente por mudanças e transformações. O homem e a mulher são sujeitos datransformação do continente, como a Igreja pode ajudá-los; qual é a sua missão ? A metodologiadessa pesquisa faz referência bibliográfica aos principais títulos sobre o assunto.O caminho a ser percorrido será: análise da história e da realidade, reflexão de conceitose desdobramentos práticos e pastorais. A Igreja não poderá nunca se esquecer que: “Asalegrias e as esperanças, as tristezas e as angústias dos homens de hoje, sobretudodos pobres e dos que sofrem, são também as alegrias e as esperanças, as tristezas e asangústias dos discípulos de Cristo; e não há realidade alguma verdadeiramente humanaque não encontre eco no seu coração.”(GS 01)Palavras-chave: Medellín. Igreja. Vaticano II. Pobre. Missão.Abstract: This research aims to present the answer Medellin gave the American continentin the light of Vatican II, in relation to the serious problems that characterize the lives ofhis people. On the one hand, misery, oppression, economic dependence, political andcultural, and the other, a desire and cry for mercy and release of an impatient peoplefor change and transformation. The man and woman are subjects of the transformationof the continent, as the Church can help them; what is your mission? The methodologyof this research is bibliographical reference to the main titles on the subject. The way togo is: analysis of the history and reality, reflection concepts and practical and pastoraldevelopments. The Church can never forget that: “The joys and the hopes, the griefs andthe anxieties of people today, especially the poor and those who suffer, are also the joysand hopes, the griefs and the anxieties of disciples of Christ; and there is no reality trulyhuman fails to raise an echo in their hearts.” (GS 01)Keywords: Medellin. Church. Vatican II. Poor. Mission.


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