scholarly journals La datation du choeur de l’église de Vaucelles reproduit en plan par Villard de Honnecourt

2018 ◽  
Vol 81 (3) ◽  
pp. 411-417
Author(s):  
Laurence Terrier Aliferis
Keyword(s):  
Nineteenth Century ◽  
Historical Sources ◽  
The West ◽  
West Side ◽  
Villard De Honnecourt ◽  
The Church

Abstract The ruined Cistercian church of Vaucelles is known only by a few preserved fragments and a plan of the choir reproduced by Villard of Honnecourt. Historical sources provide three key dates: 1190 (start of construction), 1215 (entry into the new church), 1235 (date of the dedication). From the nineteenth century until now, it was considered that the foundations were laid in 1190 and that the construction started on the west side of the church. In 1216, the nave would have been completed, and the choir would have been built between 1216 and 1235. Consultation of the historical sources and examination of the historiographic record changes this established chronology of the site. In fact, the construction proceeded from east to west. The choir reproduced in 1216 or shortly before by Villard de Honnecourt presents the building as it then appeared, with the eastern part of the building totally completed.

The Present Stage of the ‘Kirchenkampf’ Enquiry

1973 ◽  
Vol 24 (1) ◽  
pp. 33-50 ◽  
Author(s):  
Owen Chadwick
Keyword(s):  
Nineteenth Century ◽  
German Democratic Republic ◽  
Public Interest ◽  
Democratic Republic ◽  
Contemporary History ◽  
Present Stage ◽  
The West ◽  
The Church ◽  
Gain Access

The peculiar difficulty of contemporary or near contemporary history is less the privacy of archives than the excess. This is the more true concerning an age like that of Hitler, where the accidents of war, and the seizure of documents, followed by a consuming public interest, especially in Germany, have led some governments to open their archives before they would otherwise have considered it wise. The great collection of State (and other) papers in the Bundesarchiv at Coblenz already affords material for many enquirers for many years. The material for the Church struggle as it lies in archives was surveyed by John Conway, with a delightful description of the extraordinary confusion, and movement of papers hither-and-thither, caused by war and its aftermath. For obvious reasons the West managed to collect the most important papers. But no one should overlook the circumstances that documents and archives lie still inaccessible, or largely inaccessible, in the East. This is not peculiar to the documents of the age of Hitler, for students of the nineteenth century cannot yet gain access to the substantial Russian collections, even when these students hold chairs in the German Democratic Republic or in Poland and even when they work upon some ‘harmless’ and remote theme. The Polish archives are more available but are only beginning to be sorted and published. The Russian academy has much to do before it can make its resources more widely available.

scholarly journals Świeccy fundatorzy instytucji dobroczynnych w Kościele starożytnym

Vox Patrum ◽  
2003 ◽  
Vol 42 ◽  
pp. 327-337
Author(s):  
Monika Wójcik
Keyword(s):  
Legal Status ◽  
Fourth Century ◽  
Historical Sources ◽  
The West ◽  
Lay People ◽  
Charitable Activities ◽  
The Church

Charitable activities go back to the very beginning of Christianity, but charity institutions were founded since the fourth century. In 321 A.D. the Church was granted testament factio passiva which allowed lay people to cede their property to the Church. In many cases there is no certainty about who the founder of a charity was. However, it is certain that the first founders were bishops. The earliest information about lay founders date back to the first half of the fourth century in the East and the end of the fourth century in the West. The historical sources of the following centuries are more numerous. Also, imperial constitutions, many of which were issued by Justinian, were the proof of charities founded by lay people and they functioned as a safeguard of the instructions concerning charitable activities. Lay founders were given a legal guarantee to run the charity they founded. However, the legal status of the charitable institutions of that time is still a matter of argument.

scholarly journals Sv. Mihajlo; Ston; arhitektura; skulptura; zidne slike; 10. stoljeće; 11. stoljeće; Mihajlo Višević; Stefan Vojislav

Ars Adriatica ◽  
2016 ◽  
pp. 41
Author(s):  
Ivana Tomas
Keyword(s):  
Middle Ages ◽  
Human Face ◽  
Architectural Heritage ◽  
Historical Sources ◽  
The West ◽  
Patron Saint ◽  
Probable Reason ◽  
Ground Plan ◽  
Military Campaigns ◽  
The Church

St Michael’s church in Ston is an important monument of medieval architectural heritage within a wider area of Dubrovnik and the only positively attested monument of the so-called southern Dalmatian single-nave dome type in the area of historical Zahumlje. The church stands on the top of the Gradac hill or St Michael’s Mount (107 m.a.s.l.), at the location of an earlier fortification. Based on an analysis of St Michael’s architecture, as well as its stone furnishing, the author has argued that the church is pre-Romaneseque in origin. It has also been suggested that the belfry (the structure to the west) was built together with the church, since the concept of the ground plan (the width-length ratio, the slightly protruding apse), its small dimensions, as well as its vertical stratigraphy (the belfry and the dome) indicate that it was constructed as a ruler’s chapel. It is most probable that the church was dedicated to Archangel Michael from the very beginning, as the cult of the heavenly host-leader as the patron saint of rulers and their military campaigns was widespread among the upper classes in the early Middle Ages. The time of construction should most probably be connected with the first historically attested and significant ruler of Ston – Duke Mihajlo Višević (before 910 – after 928), who raised Ston to an administrative and ecclesiastical centre of this Sclavinia. An analysis of the younger layer of sculpture in St Michael’s (the monumental window frames and a fragment with human face), as well as its murals, has suggested that the ruler’s chapel was furnished more richly around the mid-11th century. Considering the historical sources on Ston in this period, it has been suggested that its renovation took place at the initiative of Stefan Vojislav (before 1018 – 1043/1050), founder of the Vojislavljević dynasty. This hypothesis is supported by the fact that Vojislav, having defeated Byzantium and its allies (among them the distinguished Duke Ljutovit of Zahumlje) conquered the seat of Zahumlje’s rulers. It may be presumed that he spent some time there as well, since the Byzantine writer Kekaumenos mentions that Vojislav was a toparch in Ston and that he captured the strategos of Dubrovnik. Thus, the conquest of Ston, as well as the glorious victory over both Byzantium and Ljutovit leading the allied army, imposes itself as the probable reason why Stefan Vojislav renovated the church in Ston, namely in order to celebrate his military triumph in the chapel of the defeated ruler of Zahumlje. The reconstruction most probably took place between 1042/43 and 1050, after Vojislav’s victory and before his death.

Avgia Church (Batumi, Georgia)

2021 ◽  
pp. 177-188
Author(s):  
Shota Mamuladze ◽  
Kakhaber Kamadadze ◽  
Emzar Kakhidze
Keyword(s):  
Ceramic Powder ◽  
The West ◽  
West Side ◽  
Lime Mortar ◽  
Early Christian ◽  
Ground Plan ◽  
South Eastern ◽  
The North ◽  
The Church ◽  
North Western

The church discussed in the paper is situated in Avgia, on the outskirts of Batumi. It is an early Christian period hall-type church with northern and southern wings. The ground plan of the whole structure resembles the well-known layout of the croixlibre. The whole building is 23.85 m long and 19.0 m wide – including the arms. It has a projecting semi-circular apse whose radius is 6.05 m. The main space of the church is divided into three parts. It consists of a transverse hall, which may have operated as a narthex, a hall, and an altar apse. The floor of the structure was covered with pinkish lime mortar, a mixture of small pebbles and ceramic powder. The only central entrance to the church was located on the west side. The northern annex had an entrance in the north-western corner, and the southern one – in the south-eastern corner. The church seems to have been built of rubble stone. The construction style, layout, and archaeological evidence from the site narrow down its chronology to the 5th and 6th centuries AD.

scholarly journals Algumas considerações sobre espólio não cerâmico recuperado no Largo de Jesus (Lisboa)

2020 ◽  
pp. 1801-1813
Author(s):  
Carlos Boavida
Keyword(s):  
The West ◽  
West Side ◽  
Wall Structures ◽  
Car Park ◽  
The Church

The construction of an underground car park at Largo de Jesus, in Lisbon, led to an archaeological intervention in 2005. That space corresponds to the old churchyard of the Jesus’ Church, the Mercês’ current parish seat. In addition to other remains, the foundations of the staircase leading to the church were identified, as well as several wall structures. Some of those seem to be prior to the 1755 earthquake and related to an area of warehouses that could have belonged to the Mendia palace, on the west side of the square, completely remodeled after the earthquake. The intervention also made it possible to verify that different rebuilding works on that place eliminated, progressively, the previous spatial realities, affected it in all the stratigraphic contexts detected, compromising and hindering their reading. There are numerous remains of everyday material that were found in those realities, with special emphasis on ceramic containers; however, the objective of this work is to present some of the non-ceramic artifacts recovered there.

Anglican Worship in Late Nineteenth-Century Wales: a Montgomeryshire Case Study

1999 ◽  
Vol 35 ◽  
pp. 408-418
Author(s):  
Frances Knight
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Royal Commission ◽  
Late Nineteenth Century ◽  
The West ◽  
The North ◽  
Late Nineteenth ◽  
Religious Body ◽  
The Church

In 1910, the Royal Commission on the Church of England and the Other Religious Bodies in Wales and Monmouth revealed that the Church of England was the largest religious body in Wales, and attracted over a quarter of all worshippers. This indicated a significant improvement in the Church’s fortunes in the previous half century, and a different picture from that which had emerged from the 1851 Census of Religious Worship, which had suggested that the established Church had the support of only twenty per cent of Welsh worshippers. The purpose of this paper is to shed some light upon the Church’s improving fortunes between 1851 and 1910 by exploring the liturgical patterns which were evolving in a particular Welsh county, Montgomeryshire, in the late nineteenth century. Montgomeryshire is part of the large rural heart of mid-Wales, bordered by Radnor to the south, Cardigan and Merioneth to the west, Denbigh to the north, and Shropshire to the east. The paper considers the annual, monthly, and weekly liturgical cycles which were developing in the county, and how the co-existence of the Welsh and English languages was expressed in different styles of church music and worship.

Russian Orthodox Thought in the Church’s Clerical Academies

2020 ◽  
pp. 93-110
Author(s):  
Patrick Lally Michelson
Keyword(s):  
Nineteenth Century ◽  
Literary Criticism ◽  
Faculty Members ◽  
Russian Orthodox ◽  
The West ◽  
Bolshevik Revolution ◽  
Culture History ◽  
Modern Europe ◽  
The Church

This chapter identifies and examines various currents of thought in the Russian Church’s four clerical academies (dukhovnye akademii), ranging from their founding in the first half of the nineteenth century to the Bolshevik Revolution of 1917. Located in the dioceses of St. Petersburg, Moscow, Kiev, and Kazan’, the academies were established to revitalize right belief on the suspicion that authentic Orthodoxy, however imagined, had been undermined by Scholasticism, Pietism, sectarianism, and other confessional threats. Consequently, these schools played a key role in the development of neopatristic Orthodoxy, academic Orthodoxy, and, more broadly, Orthodox thinking about state, society, religion, law, culture, history, Russia, and the West. Faculty members, administrators, and students regularly engaged the works of religious and atheistic thinkers from across ancient, medieval, and modern Europe, which helped to make the clerical academies centres not just of theology, canon, and doctrine, but also of philosophy, psychology, anthropology, and literary criticism. The focus on recovering genuine Orthodoxy, however, generated a new set of problems for the Russian Church. Drawing upon sources, theories, and methods learned at school, Orthodox intellectuals began to interpret their faith through an array of antagonistic lenses, fracturing the schools into competing ideological camps. As the Church responded to the disruptive forces of war, revolution, and modernity (ca. 1905–1917), educated clergy and laity soon discovered that Orthodoxy was more cacophony than harmony. In its efforts to bring the faithful (back) to right belief, the Church, through its clerical academies, had sown its own divisions.

scholarly journals Church of the Ruined Monastery at Daou-Mendeli, Attica

1903 ◽  
Vol 9 ◽  
pp. 388-390
Author(s):  
Heaton Comyn
Keyword(s):  
Ground Level ◽  
The West ◽  
West Side ◽  
Similar Character ◽  
Byzantine Church ◽  
The Church

So little of this picturesque and interesting Byzantine church and monastery unfortunately is left standing that the measured drawings and photographs reproduced on Plates XIV.—XVII, will perhaps serve as the best form of description. Mr Hasluck and I made a careful survey of the church and the scanty remains of the monastic buildings in March, 1902, putting up for a week at a farmhouse about four miles distant.The planning of the central part of the church at the ground level carried up as a hexagon and domed with a twelve-sided cupola is very interesting and somewhat unusual for this type of church. An hexagonal plan of somewhat similar character is shown in Fig. 1, a drawing from a Cairene Mosque made by Mr E. F. Reynolds, Student of the School in 1902–3. The arrangement of the apse internally is very effective, though, on account of the slope of the ground, which rises considerably at this end of the church, we were unable to determine the external treatment. The gallery and first floor are approached on the west side from a room over what appears to have been the monks' cells, and this seems to have been the only means of access to it, as no evidence of a staircase leading to the upper floor exists in the church at all. Fig. 2 gives an elevation and section of the screen.

scholarly journals XIX. Letter from Thomas Lott, Esq. F.S.A. to Sir Henry Ellis, K.H., Secretary, describing some Remains of ancient Buildings on the west side of Bow Churchyard

Archaeologia ◽  
1846 ◽  
Vol 31 ◽  
pp. 318-322
Author(s):  
Thomas Lott
Keyword(s):  
The West ◽  
West Side ◽  
City Of London ◽  
The City ◽  
The Church

The observations of Mr. Gwilt relative to the Church of St. Mary-le-Bow, in the City of London, and its Saxon or Norman Crypt, published in the fifth volume of the Vetusta Monumenta, with the very accurate illustrative Engravings, excited much interest in relation to the structure; but it is not generally known that there exist, in its immediate neighbourhood, subterranean architectural remains, although evidently of a later date, yet of a very interesting character.

scholarly journals L’icona miracolosa del principe Ašot II Bagratuni

2018 ◽  
Author(s):  
Marco Ruffilli
Keyword(s):  
Historical Sources ◽  
The West ◽  
The Impact ◽  
First Time ◽  
The Village ◽  
Byzantine Icon ◽  
The Church

The Armenian prince Ašot II Bagratuni (685/686-688/689 d.C.) placed in the church he himself founded in the village of Daroynkʽ a Byzantine icon mentioned in the Armenian historical sources as an image of the «Incarnation of Christ», coming from «the West». The years of the principate of Ašot partly coincide with those of the first of the two reigns of Justinian II, the emperor who for the first time issued monetary coins with the image of Christ impressed, and presided in 692 d.C. the Quinisext Council ‘in Trullo’, whose canon no. LXXXII dealt with the representation of the Saviour’s body. The case of Ašot is an example of the worship of icons in the late 7th century Armenia, and contributes to witnes both the circulation of this kind of artifacts in the armenian territories, and the the impact of the contemporary reflections about the Incarnation of Christ and the sacred images; in agreement, moreover, with the condemnation of the iconoclastic theses expressed in the Armenian treatise attributed to Vrtʽanēs Kʽertʽoł.

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