Notes on a recently excavated House at Girgenti

1906 ◽  
Vol 26 ◽  
pp. 207-212
Author(s):  
Ronald P. Jones ◽  
E. A. Gardner
Keyword(s):  
Short Distance ◽  
Horizontal Section ◽  
The Road ◽  
The Temple ◽  
The Church

This house, known locally as the Casa Greca, was partially excavated about two years ago at the private expense of the owner of the land: it lies on a level site to the east of the road leading from modern Girgenti to the temples, directly opposite the church and gardens of S. Nicola, and a short distance north of the Temple of Concord.For the most part, the ground has here risen about four feet since the Greek period, and the existing remains present a complete horizontal section of the house up to that height, formed by the lowest drum of the columns and from two to four courses of masonry in the walls.

Priesthood Ordination

2018 ◽  
Author(s):  
Jonathan A. Stapley
Keyword(s):  
Nineteenth Century ◽  
Black Men ◽  
Church Leaders ◽  
Men And Women ◽  
Joseph Smith ◽  
Book Of Mormon ◽  
The Temple ◽  
The Church ◽  
Power And Authority

Early Mormons used the Book of Mormon as the basis for their ecclesiology and understanding of the open heaven. Church leaders edited, harmonized, and published Joseph Smith’s revelation texts, expanding understandings of ecclesiastical priesthood office. Joseph Smith then revealed the Nauvoo Temple liturgy, with its cosmology that equated heaven, kinship, and priesthood. This cosmological priesthood was materialized through sealings at the temple altar and was the context for expansive teachings incorporating women into priesthood. This cosmology was also the basis for polygamy, temple adoption, and restrictions on the participation of black men and women in the church. This framework gave way at the end of the nineteenth century to a new priesthood cosmology introduced by Joseph F. Smith based on male ecclesiastical office. As church leaders expanded the meaning of priesthood to comprise the entire power and authority of God, they struggled to integrate women into church cosmology.

ТРАДИЦИИ СТРАННИЧЕСТВА И ХРАМОПОПЕЧЕНИЕ: НА МАТЕРИАЛАХ ВОЛОГОДСКОЙ ГУБЕРНИИ ВТОРОЙ ПОЛОВИНЫ XIX – НАЧАЛА XX ВЕКА

2021 ◽  
pp. 60-67
Author(s):  
Наталья Александровна Шушвал
Keyword(s):  
Fund Raising ◽  
Organic Part ◽  
Parish Community ◽  
Peasant Community ◽  
The Temple ◽  
The Church

В статье на архивных и этнографических материалах Вологодской губ. рассказывается о месте и роли странничества в деле храмопопечения. Само храмопопечение в крестьянском сообществе представляло собой заботу об устройстве храма – его внешнем и внутреннем благолепии, а также отношение к нему, бытующее в крестьянской среде во второй половине XIX – начале XX в., и все виды и формы коммуникаций, вызванные этим отношением. Сбор доброхотных подаяний для нужд храма являлся частью индивидуальных форм храмопопечения и органичной частью странничества. В статье прослеживается, как происходила организация сборов на храм внутри приходского сообщества, какую роль в ней исполняли священнослужители, какими качествами обладали сами сборщики и что являлось мотивами для участия в данной практике храмопопечения. Сборщики на храм иногда собирали средства без разрешения епархиального начальства, выпадали из церковной нормативности, но при этом полностью соответствовали пониманию крестьянами истинного благочестия. Несмотря на стремление церкви регулировать данный вид попечения, оно было ярким проявлением крестьянской религиозности. В статье можно увидеть, что странничество в крестьянской среде было бы невозможно без таких явлений крестьянской жизни, как странноприимство, идеи милосердия и представления о храме как о сакральном центре крестьянской общины. The article on the archival and ethnographic materials of the Vologda province tells about the place and the role of wandering in the matter of church care. The care of the church itself in the peasant community was a concern for the structure of the church – its external and internal splendor, as well as the attitude towards it that existed in the peasant environment in the second half of the 19th – early 20th centuries and all types and forms of communication caused by this attitude. Collecting voluntary alms for the needs of the temple was part of individual forms of church care and an organic part of wandering. The article notes how the church fund-raising had organized within the parish community, what role the clergy played in it, what qualities the collectors themselves possessed, and what were the motives for participating in this practice of temple care. Canvassers sometimes raised funds for the church without the permission of the diocesan authorities, which fell out of church standards, but at the same time fully corresponded to the peasants’ understanding of true piety. Despite the desire of the church to regulate this type of care, it was a vivid manifestation of peasant religiosity. It can be seen in the article that wandering among the peasant environment would have been impossible without such a phenomenon of peasant life as hospitality, the idea of mercy, and the idea of the temple as the sacred center of the peasant community.

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

On the Origin of the Zaraysk Gospel

2021 ◽  
Vol 70 (2) ◽  
pp. 193-204
Author(s):  
Alexey B. Mazurov ◽  
Alexander V. Rodionov
Keyword(s):  
19Th Century ◽  
17Th Century ◽  
Theoretical Development ◽  
Old Russian ◽  
15Th Century ◽  
Art Historians ◽  
Ancient Manuscripts ◽  
The 19Th Century ◽  
The Temple ◽  
The Church

The article considers theoretical development of the problem of the origin and provenance in the 15th — the first quarter of the 19th century of the famous Old Russian book monument — the Zaraysk Gospel. Although it has repeatedly attracted the attention of archaeographers, textologists, paleographers, linguists and art historians, this article is the first experience of studying these issues. Created in 1401 in Moscow, the Gospel, which is parchment manuscript, was purchased in 1825 by K.F. Kalaidovich for Count N.P. Rumyantsev from the Zaraysk merchant K.I. Averin, that determined its name by the place of discovery. The scribe book of Zaraysk in 1625 in the altar of the Pyatnitsky chapel of the St. Nikolas wooden church (“which’s on the square”) in the city’s Posad, recorded the description of the manuscript Gospel, corresponding by a number of features to the Zaraysk Gospel. The connection of the codex with the St. Nicholas church is indirectly confirmed by the drawing of the church placed on one of its pages (f. 156 ver.) with the remains of inscription mentioning St. Nicholas the Wonderworker. This allows concluding that the manuscript in the 17th century was in the book collection of the temple. In the 17th century, the ancient St. Nicholas church was re-consecrated to the Epiphany, and the sacristy was moved to the stone St. Nicholas cathedral in Zaraysk. It is most likely that in the first quarter of the 19th century, the merchant K.I. Averin purchased the Gospel from the members of the cathedral’s clergy. The article analyzes the context of the early contributions of the 15th century “to the Miraculous Icon of St. Nikolas of Zaraysk”, one of which, most likely, was the parchment Zaraysk Gospel. The authors assume that this contribution is related to the chronicle events of 1401 or 1408. The study is significant in terms of the theoretical development of methods for identifying ancient manuscripts and their origin.

scholarly journals Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 291-315
Author(s):  
Jan Iluk
Keyword(s):  
Roman Empire ◽  
Church Fathers ◽  
The Road ◽  
Shortest Route ◽  
John Chrysostom ◽  
Christian Love ◽  
The Times ◽  
Autumn And Winter ◽  
The Church

In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

Jesuits in the Twenty-First Century

2018 ◽  
pp. 1053-1072
Author(s):  
Benoît Vermander
Keyword(s):  
First Century ◽  
Reform Process ◽  
Formation Model ◽  
Pope Francis ◽  
Ignatian Spirituality ◽  
The Road ◽  
Global Challenges ◽  
Church And Society ◽  
The One ◽  
The Church

This chapter maps the road traveled by the Jesuits from the time they chose Pedro Arrupe as their Twenty-Eighth Superior General in 1965 till the election of their confrere Jorge Maria Bergoglio (Pope Francis) in March 2013, followed by the one of Arturo Sosa as the Thirty-First Superior General of the order in October 2016. During that period, the Jesuits significantly shifted priorities, highlighting integration between faith and justice and a return to the sources of Ignatian spirituality. Today’s mission is presented as being one of reconciliation among peoples, among religions, and with the whole creation. Internal challenges include shrinking global membership (while Asia and Africa are growing numerically), formation model for younger members, collaboration with laity, and protection of minors. Jesuits need to further their internal reform process while helping the church and society at large creatively respond to pressing global challenges.

Is There No Blessing for Me?

2019 ◽  
pp. 104-118
Author(s):  
Quincy D. Newell
Keyword(s):  
Salt Lake ◽  
Church Leaders ◽  
Joseph Smith ◽  
The Dead ◽  
To Receive ◽  
The Temple ◽  
The Church

By the 1880s, Jane James began a campaign to get permission to perform the temple rituals she believed were necessary to reach the highest degree of glory after death. She wanted to be sealed to Joseph Smith as a child and to receive her endowment, requests that church leaders denied. In 1888, James received a temple recommend to do baptisms for the dead in the Logan Temple. James’s children, meanwhile, made their ways out of the church. She received a second patriarchal blessing in 1889, which may have encouraged her to persist despite her disappointments. Her ex-husband Isaac James returned to Salt Lake in 1890 and lived with Jane James until his death in 1891. The following year, Jane James’s brother Isaac Manning came to live with her. In 1894, church leaders created a temple ceremony to seal Jane James to Joseph Smith as a servant rather than a child.

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