An Italian Renaissance Face on a “New Eritrea”:

2019 ◽  
Vol 78 (3) ◽  
pp. 312-326
Author(s):  
Mikael Muehlbauer
Keyword(s):  
Nineteenth Century ◽  
Local History ◽  
Italian Renaissance ◽  
Imperial Rome ◽  
Medieval Church ◽  
Stark Contrast ◽  
The Village ◽  
The Church ◽  
Church Buildings

A whitewashed neo-Renaissance façade set into a high rock escarpment above the village of Abreha wa-Atsbeha, in East Tigray, Ethiopia, stands in stark contrast to its sunbaked highland surroundings. Behind this façade is a relatively large rock-cut structure, one of the oldest medieval church buildings in Ethiopia. An Italian Renaissance Face on a “New Eritrea”: The 1939 Restoration of the Church of Abreha wa-Atsbeha addresses how the restoration of this church conducted by Italian Fascist authorities represents the appropriation of local history by both Fascist Italy and Ethiopia's own imperial rulers. As Mikael Muehlbauer describes, while the façade classicizes the building, evoking both the Italianita of the Renaissance and the Romanitas of imperial Rome, earlier murals inside claimed it for Yohannes IV, the nineteenth-century Tigrayan emperor of Ethiopia.

Careers and Disappointments in the Late-Medieval Church: Some English Evidence

1989 ◽  
Vol 26 ◽  
pp. 111-130 ◽  
Author(s):  
A. K. McHardy
Keyword(s):  
Nineteenth Century ◽  
Plate Glass ◽  
The Novel ◽  
Late Medieval ◽  
Medieval Church ◽  
The Right ◽  
The University ◽  
The Church

‘He looked up at the pleasant plate-glass in the windows of the house of his friend the dean, and told himself how, in their college days, he and the dean had been quite equal—quite equal, except that by the voices of all qualified judges in the university he, Mr. Crawley, had been acknowledged to be the riper scholar. And now the Mr. Arabin of those days was the Dean of Barchester … while he, Crawley, was the perpetual curate of Hogglestock.’ The Last Chronicle of Barset is the story of a model clergyman, ‘a hard-working conscientious pastor’ and ‘still a scholar’ long after he had left university, who had never gained lucrative preferment. Yet this novel, as all those in the Barchester sequence, abounds with clerics of modest intellect and minimal spirituality whose benefices afforded extremely comfortable livelihoods. In short, the novel reminds us forcibly that a career in the Church was, in the nineteenth century, a gamble; the greatest rewards did not always go to the most deserving, but to those with the right connections through which they obtained the most lucrative positions.

‘Shut in with thee’: the Morning Meeting among Scottish Open Brethren, 1840s–1960s

1999 ◽  
Vol 35 ◽  
pp. 275-288
Author(s):  
Neil Dickson
Keyword(s):  
Nineteenth Century ◽  
The South ◽  
Early Nineteenth Century ◽  
Morning Meeting ◽  
The Village ◽  
The Church ◽  
The Ideal

The Brethren movement had its origins in the early nineteenth century in Ireland and the south of England, first appearing in Scotland in 1838. The morning meeting gave quintessential expression to the piety of the members and was central to its practice. In the 1870s a former Presbyterian who was looking for the ideal pattern of the Church witnessed his first meeting in the village of K-. Converted in the revivals of the 1860s, he was eventually to join the movement.

Church Extension in Town and Countryside in Later Nineteenth-Century Leicestershire

1979 ◽  
Vol 16 ◽  
pp. 427-440 ◽  
Author(s):  
David M. Thompson
Keyword(s):  
Nineteenth Century ◽  
Church Of England ◽  
Urban Religion ◽  
Rural Religion ◽  
Parish Church ◽  
Regular Contact ◽  
The Village ◽  
The Town ◽  
The Church ◽  
The Ideal

Studies of nineteenth-century urban religion have often been conducted with very little reference to the surrounding countryside. Even Obelkevich in his stimulating study of rural religion in Lincolnshire suggested that there, ‘In the Church of England, though the ideal and model of the village parish church continued to inspire town churchmen, towns and villages largely remained in separate compartments. Only through Methodism did the towns have much effect on village religious life. . . . The circuit, the key unit of Methodist organization, brought preachers and people from towns and villages into regular contact with each other and made it possible for the financial and human resources of the town chapels to contribute to the life of the outlying village chapels’. But the methodist exception is significant, not so much in a denominational sense (although the methodist form of organisation was in theory the best for this purpose) but because it is an example of a situation in which the money and men available in any one particular place were not sufficient to carry out what the church concerned wished to do there. It was therefore necessary to tap the resources of other places to help. In large towns such as Manchester, Leeds and Birmingham, and in some of the smaller industrial towns as well, the necessary resources often had to be found within the town or not at all; and to that extent the study of urban religion on its own is understandable. But in many parts of the country rural evangelism was felt to be as urgent a priority as urban evangelism. The church of England sought to overcome the consequences of rural neglect; and all nonconformists, not only methodists, attempted to involve town members in the life of country chapels. Thus in less exclusively industrial parts of the country than Lancashire, the West Riding of Yorkshire and the Black Country, a genuine conflict of priorities between town and countryside could arise.

The Liturgical Revolution

2019 ◽  
pp. 329-341
Author(s):  
Bryan D. Spinks
Keyword(s):  
Nineteenth Century ◽  
Good Practice ◽  
Stained Glass ◽  
The Past ◽  
Major Development ◽  
Romantic Movement ◽  
Church Service ◽  
The Church ◽  
Presbyterian Churches ◽  
Church Buildings

The nineteenth-century Scottish Presbyterian Churches witnessed a ‘Liturgical Revolution’. In part an expression of the wider Romantic movement, some ministers became concerned with the aesthetics of prayer and worship. Some began to publish ‘specimens’ of good practice. A major development was made by Robert Lee of Greyfriars, who published a liturgy that he used as a set form in Greyfriars. The Church Service Society was founded in 1865 to publish liturgies of the past, and drawing on the whole Christian liturgical heritage, compiled forms for the guidance of ministers. The century also witnessed the adoption of hymns in worship in addition to psalms and paraphrases, and the reintroduction of stained glass to adorn church buildings. A theology for this was developed by the Scoto-Catholics of the Scottish Church Society.

Pater Desiderius Lenz at Beuron: History, Egyptology, and Modernism in Nineteenth-Century German Monastic Art

2009 ◽  
Vol 13 (1) ◽  
pp. 14-80
Author(s):  
Nancy Davenport
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Three Dimensional ◽  
Two Dimensional ◽  
Religious Imagery ◽  
Man And Nature ◽  
The Subject ◽  
Late Nineteenth ◽  
The Village ◽  
The Church

AbstractThe text is an introduction to the art made by a Benedictine community of artist/monks in the village of Beuron in the state of Hohenzollern-Sigmaringen in southwestern Germany in the late nineteenth and early twentieth centuries. The founder of the school, Pater Desiderius Lenz, studied art in Munich, received a scholarship to work in Rome, but discovered the source for his work in the flat two-dimensional colored drawings and prints of Egyptian art in albums published by the German archaeologist, Richard Lepsius. The iconic and non-empathetic style of Beuron art inspired by Lenz's ideas and writings is discussed with respect to its source in the Benedictine experience, bonded as it is to the church walls and to the Gregorian chanting of the monastic choirs. But at the same time, because of its rejection of the form and expression of the three-dimensional world of man and nature, it is characterized as being Modernist as well, an early by-product of that twentieth century stylistic phenomenon. Through Lenz's first architectural project, the St. Maurus Chapel above the Danube near Beuron, and his evolving exploration of the subject of the Pieta, his Egypto-Modernist religious imagery is described.

scholarly journals Constructions in Space: Framing Similarities between Medieval Churchyards and Towns

2021 ◽  
Vol 9 (1) ◽  
pp. 115-131
Author(s):  
Anna Hed Jakobsson
Keyword(s):  
Rural Landscape ◽  
Ideal Society ◽  
Medieval Church ◽  
The World ◽  
The Town ◽  
Point Of Departure ◽  
The Church ◽  
The Ideal ◽  
Church Buildings

The symbolism present in medieval church buildings and church interiors has been extensively studied. The aim of this article is to draw attention to the less considered space surrounding the churches, that is the churchyards. The layout larchitecture) of the churchyard must have been just as meaningful as the church itself. In the present interpretation it is suggested that the Scandinavian churchyard, due to its form, was associated with the town and its connotations. The churchyard is proposed to have been apprehended as a "piece of town" moved out into the rural landscape, representing some of the things that the town or city stood for: the ideal society, the centre of the world and a manifestation of power (and perhaps also contra-power). The point of departure is the observation that medieval churchyards in their layout resemble in some respects how the contemporaneous towns were spatially organised.

The Township, the Pregnant Girl and the Church: Community Dynamics, Gender and Social Control in Early Nineteenth-century Scotland

2019 ◽  
Vol 10 (1) ◽  
pp. 41-67
Author(s):  
Elizabeth Ritchie
Keyword(s):  
Nineteenth Century ◽  
Rural Communities ◽  
Social Control ◽  
Community Dynamics ◽  
Church Discipline ◽  
Sexual Offences ◽  
Early Nineteenth Century ◽  
Female Community ◽  
The Church ◽  
Unmarried Girl

In 1814 in a small Highland township an unmarried girl, ostracised by her neighbours, gave birth. The baby died. The legal precognition permits a forensic, gendered examination of the internal dynamics of rural communities and how they responded to threats to social cohesion. In the Scottish ‘parish state’ disciplining sexual offences was a matter for church discipline. This case is situated in the early nineteenth-century Gàidhealtachd where and when church institutions were less powerful than in the post-Reformation Lowlands, the focus of most previous research. The article shows that the formal social control of kirk discipline was only part of a complex of behavioural controls, most of which were deployed within and by communities. Indeed, Scottish communities and churches were deeply entwined in terms of personnel; shared sexual prohibitions; and in the use of shaming as a primary method of social control. While there was something of a ‘female community’, this was not unconditionally supportive of all women nor was it ranged against men or patriarchal structures.

Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India

2007 ◽  
Vol 86 (2) ◽  
pp. 278-313 ◽  
Author(s):  
Philip Constable
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Late Nineteenth Century ◽  
Western India ◽  
Early Nineteenth Century ◽  
Church Of Scotland ◽  
Free Church ◽  
Intellectual Engagement ◽  
Late Nineteenth ◽  
The Church

This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.

Reading Stratigraphical Woodscapes in Thomas Hardy's The Woodlanders

2017 ◽  
Vol 7 (3) ◽  
pp. 210-223
Author(s):  
Anna Burton
Keyword(s):  
Nineteenth Century ◽  
Local History ◽  
Space And Time ◽  
Eighteenth And Nineteenth Centuries ◽  
Geological Work ◽  
Gideon Mantell ◽  
Modes Of Thought ◽  
The Impact ◽  
Visual Cultures

In The Woodlanders (1887), Hardy uses the texture of Hintock woodlands as more than description: it is a terrain of personal association and local history, a text to be negotiated in order to comprehend the narrative trajectory. However, upon closer analysis of these arboreal environs, it is evident that these woodscapes are simultaneously self-contained and multi-layered in space and time. This essay proposes that through this complex topographical construction, Hardy invites the reader to read this text within a physical and notional stratigraphical framework. This framework shares similarities with William Gilpin's picturesque viewpoint and the geological work of Gideon Mantell: two modes of vision that changed the observation of landscape in the eighteenth and nineteenth centuries. This comparative discussion at once reviews the perception of the arboreal prospect in nineteenth-century literary and visual cultures, and also questions the impact of these modes of thought on the woodscapes of The Woodlanders.

The “individual” in Johann Friedrich Overbeck’s and Franz Liszt’s Seven Sacraments

2013 ◽  
Vol 54 (4) ◽  
pp. 339-356
Author(s):  
Dolores Pesce
Keyword(s):  
Nineteenth Century ◽  
Franz Liszt ◽  
Individualized Treatment ◽  
Sacred Art ◽  
The Individual ◽  
Individual Voice ◽  
Emotional Effects ◽  
The Church

In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.

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