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.

The church in the West Highlands in the late middle ages

2003 ◽  
Vol 54 (1) ◽  
pp. 23-46
Author(s):  
A. D. M. Barrell
Keyword(s):  
Middle Ages ◽  
The West ◽  
Late Middle Ages ◽  
The Church

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.

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.

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.

The Early Medieval Textiles at Maaseik, Belgium

1985 ◽  
Vol 65 (2) ◽  
pp. 353-389 ◽  
Author(s):  
Mildred Budny ◽  
Dominic Tweddle
Keyword(s):  
Middle Ages ◽  
Eighth Century ◽  
Anglo Saxon ◽  
Early Medieval ◽  
The West ◽  
Missing Link ◽  
History Of ◽  
Western European ◽  
The Church ◽  
The Middle Ages

This article offers an account of the components, the structure and the history of the so-calledcasulaandvelaminaof Sts Harlindis and Relindis preserved at the Church of St Catherine at Maaseik in Belgium as relics of the two sisters who founded the nearby abbey of Aldeneik (where the textiles were kept throughout the Middle Ages). The compositecasulaof Sts Harlindis and Relindis includes the earliest surviving group of Anglo-Saxon embroideries, dating to the late eighth century or the early ninth. Probably similarly Anglo-Saxon, a set of silk tablet-woven braids brocaded with gold associated with the embroideries offers a missing link in the surviving corpus of Anglo-Saxon braids. The ‘David silk’ with its Latin inscription and distinctly western European design dating from the eighth century or the early ninth offers a rare witness to the art of silk-weaving in the West at so early a date. Thevelamenof St Harlindis, more or less intact, represents a remarkable early medieval vestment, garment or cloth made up of two types of woven silk cloths, tablet-woven braids brocaded with gold, gilded copper bosses, pearls and beads. Thevelamenof St Relindis, in contrast, represents the stripped remains—reduced to the lining and the fringed ends—of another composite textile. Originally it was probably luxurious, so as to match the two other composite early medieval textile relics from Aldeneik. As a whole, the group contributes greatly to knowledge of early medieval textiles of various kinds.

scholarly journals Prostor i funkcije sakristije u ranokršćanskom razdoblju na primjeru zadarskoga episkopalnog sklopa

Ars Adriatica ◽  
2013 ◽  
pp. 7
Author(s):  
Ana Mišković
Keyword(s):  
Middle Ages ◽  
Eighth Century ◽  
Late Antique ◽  
The West ◽  
Additional Function ◽  
Early Christian ◽  
Byzantine Architecture ◽  
East End ◽  
And Function ◽  
The Church

The sacristy is an ancillary but also a necessary liturgical space in every religious complex. Judging from late-antique and early-medieval written records, a chamber adjacent to the façade or the east end (frequently one of the pastophoria) of the main congregational church had the function of a sacristy. In the regions practising the Western rite, the sacristy was located next to the church façade. It housed liturgical vessels, ecclesiastical objects, liturgical vestments for the clergy and books. The sacristy was the place where priests were robed for the eucharistic celebration and from which they emerged in the solemn procession marking the beginning of the service. In the West, the sacristy was not the place where the gifts of the congregation were accepted; instead, they brought them to the church’s chancel screen. on the other hand, in the east, the additional function of the sacristy was that of the place where gifts were presented (prothesis). Therefore, the congregation had access to it so that they could deposit their offerings which the clergy then carried to the altar. In any case, in the West and east alike, there was no separate room set aside exclusively for the offerings of the congregation. In fact, it cannot be said that the prothesis and diaconicon – the chambers flanking the presbytery – had the function of a sacristy at this point because they appeared in Byzantine architecture only in the early middle ages. Constantinopolitan sources confirm that a liturgical reform took place between the first three decades of the eighth century, that is, the office of Patriarch Germanus i, and the mid-tenth century reign of emperor Constantine Porphyrogenitus: the previously unified liturgical function of the sacristy split into two. Therefore, the application of the terms prothesis and diaconicon to the chambers (pastophoria) flanking the main apse in early Christian architecture should be discarded.  Focusing on the example of the chamber situated next to the façade of the early Christian Cathedral in the episcopal complex at Zadar, it can be noted that its architecture and function were that of a sacristy, especially if one compares it to liturgical documents from Rome (Ordines romani). This chamber and its location are interpreted on the basis of the historical records of local chroniclers who mention a custom of offerings – the so-called Varina – during the office of Bishop Felix, and all of this, taken together, suggests that in the earliest Christian times the Church of Zadar practised a romanstyle Westernrite.

The Mediæval Legend of Judas Iscariot

PMLA ◽  
1916 ◽  
Vol 31 (3) ◽  
pp. 481-632
Author(s):  
Paull Franklin Baum
Keyword(s):  
Fifteenth Century ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Early Life ◽  
The Other ◽  
The West ◽  
Greek Myth ◽  
Judas Iscariot ◽  
The Church ◽  
The Middle Ages

The legendary Life of Judas the Betrayer, based, it is usually said, on the Greek myth of Œdipus, is found in almost every language and country of mediæval Europe. It was written down in Latin as early as the twelfth century. By the end of the thirteenth century it was turned into the vernacular in lands as far apart as Wales, Catalonia, and Bohemia. At the close of the Middle Ages it had become the possession of the folk, and since that period—to some extent even during the fifteenth century—it has spread northward and eastward into Scandinavia, Finland, Russia, and Bulgaria. It was related in Greek, probably in the Middle Ages, although the manuscripts are of a much later date. It was still told orally in Galicia at the end of the last century. As a regular part of the ecclesiastical literature of the West it received canonization, so to say, late in the thirteenth century, in the great legendary of Jacopo da Voragine; but, on the other hand, it is a remarkable fact that in the Middle Ages, so far as I have been able to learn, none of the reputable church writers (with the exception of Jacopo) recognized or even mentioned it. And furthermore, mediaeval sculptors and carvers of wood and ivory, who gave themselves with so much zeal to the plastic representation of legendary matter, completely eschewed or overlooked the ‘early life’ of Judas. Not indeed that either the church writers or artists sought to avoid contact with such a wicked character; on the contrary, they devoted considerable space to him, rejecting only his apocryphal career. However this omission may be explained, the fact must be recognized as of some interest.

Die Corpus Christianum in die Middeleeue

1996 ◽  
Vol 52 (4) ◽  
Author(s):  
S. J. Botha
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
The State ◽  
The West ◽  
The Church ◽  
The Middle Ages

The Corpus Christianum in the Middle Ages. The origin and development of the idea of Christianity as a single society in the Roman Empire under the leadership of the state or emperor and the Church or pope is investigated. The idea developed differently in the East and the West. In the East it developed into Caeseropapismand in the West, although linked to a notion of theocracy, it developed into eccesiocracy or papalcracy: both being caricatures.

William Lyndwood and the Provinciale: Canon Law in an Undivided Western Church

1997 ◽  
Vol 4 (20) ◽  
pp. 615-628 ◽  
Author(s):  
B. E. Ferme
Keyword(s):  
Economic Development ◽  
Middle Ages ◽  
Fourteenth Century ◽  
Canon Law ◽  
Short Distance ◽  
The Other ◽  
The West ◽  
The North ◽  
The Church

Anyone coming across the fourteenth-century church of St Cornelius in Lyndewode, now Linwood, a short distance from the Lincolnshire town of Market Rasen, is struck by its stark isolation—it virtually stands alone in fields. Anyone entering the church will most likely be struck by two interesting objects which have some bearing on this lecture. The first, at the west end of the north aisle, are two fine excellently preserved brasses, both of wool men. They had clearly prospered in the economic development of Lincolnshire in the later middle ages. One of these brasses is of John Lyndwood, who died in 1419, with his wife, four sons and three daughters under smaller canopies. The other represents another John Lyndwood, the son of the former, who died in 1421.

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