THE ANNUNCIATION IN EARLY CHRISTIAN ART

2021 ◽  
pp. 28-41
Author(s):  
Maria A. Lidova ◽  
Keyword(s):  
Middle Ages ◽  
Fifth Century ◽  
Early Christian ◽  
Christian Art ◽  
Gradual Introduction ◽  
Material Evidence ◽  
The Middle Ages

The paper is dedicated to the earliest formative stages of Annunciation imagery. Although it was widely spread in the Middle Ages, only a few examples of the scene survive from the early Christian period. Judging by the existing material evidence, it can be argued that the image of the Annunciation acquired recognizable and fully-fledged form only in the fifth century. Early examples reveal distinct formative stages of the iconography and the gradual introduction of additional features, enriching the content and visual rendering of this highly significant visual theme. This paper analyzes the influence of Apocrypha, as well as of the early theological tradition, on the development of the Annunciation scene and reveals the importance of this material to the study of the cult of the Mother of God.

A Note on the Disappearance of the Good Shepherd from Early Christian Art

1983 ◽  
Vol 76 (3) ◽  
pp. 375-378 ◽  
Author(s):  
Boniface Ramsey
Keyword(s):  
Middle Ages ◽  
Fifth Century ◽  
Early Christian ◽  
Christian Art ◽  
The Subject ◽  
East And West ◽  
The Middle Ages

The image of the Good Shepherd was by far the most popular representation of Christ in the Church's first four centuries. In his article on the subject in the Dictionnaire d'archéologie chrétienne et de liturgie, Henri Leclerq gives more than three hundred examples, dating to the beginning of the fifth century, and his list is by no means exhaustive. In the first half of the fifth century, however, the Good Shepherd suddenly vanishes from Christian art in both East and West, with perhaps a few relatively insignificant exceptions, to be replaced by the images of Christ as teacher and as king—images that had become increasingly important in the iconography of Christ over the course of the previous hundred years. The Good Shepherd did not reappear upon the scene until well into the Middle Ages. What was responsible for its disappearance?

scholarly journals Несколько замечаний о необычной славянской редакции "Видения апостола Павла" из рукописных cобраний в Польше

2014 ◽  
Vol 4 ◽  
pp. 193-207
Author(s):  
Ян Страдомский ◽  
Мария Иванова
Keyword(s):  
Middle Ages ◽  
Unique Feature ◽  
Literary Tradition ◽  
Unique Form ◽  
Early Christian ◽  
Textual Tradition ◽  
Last Judgment ◽  
Made In ◽  
The Middle Ages

The apocryphal Apocalypse of St. Paul the Apostlebelongs to the group of early-Christian texts which exerted significant impact on people’s perceptionof the nether world and the Last Judgment. In the Middle Ages, the text was known in the area ofwestern and eastern Christian literary tradition. Numerous translations also include the renditionof the Apocalypse of St. Paul the Apostle into Church Slavonic, made in Bulgaria between the 10thand the 11th century, whose presence and distribution in the area of southern Slavdom and Rutheniais confirmed by copies of manuscripts. The article is devoted to a manuscript of the Apocalypse ofSt. Paul the Apostle hitherto overlooked in studies, whose unique form supplements and makes theSlavic textual tradition of the manuscript more comprehensible. The unique feature of the discussedcopy is supplementation of the text with an ending, present only in the ancient Syrian and Coptictranslations of the apocryphal text.

Garlic Burns

PEDIATRICS ◽  
1993 ◽  
Vol 91 (3) ◽  
pp. 658-659
Author(s):  
BEN-ZION GARTY
Keyword(s):  
Chest Pain ◽  
Middle Ages ◽  
Allium Sativum ◽  
Fifth Century ◽  
The Body ◽  
Babylonian Talmud ◽  
The Middle Ages

Five things have been said about garlic: it assauges hunger, warms the body, brings joy, increases virility and destroys intestinal lice. There are those who say that it engenders love and dispels envy. —Babylonian Talmud: Baba Kama (first gate) page 82 Garlic (Liliaceae Allium sativum) has been used for centuries by many cultures as a remedy for a variety of illnesses. Herodotus spoke about the medical use of garlic in Egypt, 3000 years BC. Hippocrates, in the fifth century BC, used garlic to treat a variety of infections, including leprosy, intestinal disorders, and chest pain. In the Middle Ages garlic was used for protection against the plague.

scholarly journals Prosper Guéranger O.S.B. (1805-1875) and the Struggle for Liturgical Unity

1999 ◽  
Vol 35 ◽  
pp. 333-344
Author(s):  
Peter Raedts
Keyword(s):  
Middle Ages ◽  
Catholic Church ◽  
Roman Catholic Church ◽  
Early Christian ◽  
Christian Communities ◽  
Historical Continuity ◽  
The Reformation ◽  
Unbroken Line ◽  
The Middle Ages ◽  
The Catholic Church

One of the strongest weapons in the armoury of the Roman Catholic Church has always been its impressive sense of historical continuity. Apologists, such as Bishop Bossuet (1627-1704), liked to tease their Protestant adversaries with the question of where in the world their Church had been before Luther and Calvin. The question shows how important the time between ancient Christianity and the Reformation had become in Catholic apologetics since the sixteenth century. Where the Protestants had to admit that a gap of more than a thousand years separated the early Christian communities from the churches of the Reformation, Catholics could proudly point to the fact that in their Church an unbroken line of succession linked the present hierarchy to Christ and the apostles. This continuity seemed the best proof that other churches were human constructs, whereas the Catholic Church continued the mission of Christ and his disciples. In this argument the Middle Ages were essential, but not a time to dwell upon. It was not until the nineteenth century that in the Catholic Church the Middle Ages began to mean far more than proof of the Church’s unbroken continuity.

St Sabas and the Palestinian Monastic Network under Crusader Rule

2012 ◽  
Vol 14 ◽  
pp. 9-19
Author(s):  
Andrew Jotischky
Keyword(s):  
Middle Ages ◽  
Fourth Century ◽  
Fifth Century ◽  
Seventh Century ◽  
Holy Land ◽  
Cultural Changes ◽  
Monastic Reform ◽  
Early Christian ◽  
Documentary Sources ◽  
Byzantine Period

The monastery founded in the fifth century by St Sabas, in the Kidron Valley a few kilometres south-east of Bethlehem, has been described as ‘the crucible of Byzantine Orthodoxy’. The original cave cell occupied by Sabas himself grew into a monastic community of the laura type, in which monks lived during the week in individual cells practising private prayer and craft work, but met for communal liturgy on Saturdays, Sundays and feast days. The laura, which differed from the coenobium in the greater emphasis placed on individual meditation, prayer and work, was the most distinctive contribution of the Palestinian tradition to early Christian monasticism. The first laura had been founded in the Judean desert in the fourth century by Chariton, and cenobitic monasteries had been in existence in Palestine both in the desert and on the coastal strip since the same period. Nevertheless, partly as a result of an extensive network of contacts with other foundations, both laurae and cenobitic monasteries, partly through Sabas s own fame as an ascetic, and partly through a burgeoning reputation for theological orthodoxy, St Sabas became the representative institution of Palestinian monasticism in the period between the fifth century and the Persian invasion of 614. The monastery’s capacity to withstand the Persian and Arab invasions of the seventh century, and to adapt to the cultural changes brought by Arabicization, ensured not only its survival but also its continued importance as a disseminator of monastic practice throughout the early Middle Ages. In 1099, when the first crusaders conquered the Holy Land, it was almost the sole survivor of the ‘golden age’ of Palestinian desert monasticism of the early Byzantine period. The monastery continued to prosper under crusader rule. It was an important landowner and its abbot was in the twelfth century a confrater of the Knights Hospitaller. Moreover, it is clear both from varied genres of external documentary sources – for example, pilgrimage accounts and hagiographies – and from the surviving manuscripts produced in the monastery between the eleventh and thirteenth centuries, that the monastery’s spiritual life also flourished in this period. The role of St Sabas and Palestinian monasticism within the broader scope of Byzantine monastic reform of the eleventh and twelfth centuries suggests that the continuing function of the monastery at the centre of a wider network of practices and ideals across the Orthodox world engendered a revival of early monastic practices in a period more often associated with decline and the struggle to preserve the integrity of monastic life.

The Printed Illustration of Medieval Architecture in Pre-Enlightenment Europe

2011 ◽  
Vol 54 ◽  
pp. 119-170
Author(s):  
Francesco Russo
Keyword(s):  
Early Modern ◽  
Middle Ages ◽  
Early Modern Period ◽  
Late Antique ◽  
Comprehensive Overview ◽  
Medieval Architecture ◽  
Early Christian ◽  
Mechanical Reproduction ◽  
Late Renaissance ◽  
The Middle Ages

The aim of this article is to bring to the attention of readers a series of significant examples of texts printed prior to 1700 and illustrated with images of medieval architecture in continental Europe. British illustrations of buildings and ruins from the Middle Ages have received relevant attention from modern scholarly writers, but studies of analogous continental examples are lacking. Illustrations of medieval architecture have been little considered in most studies of the Early Modern period, as compared with those of their sixteenth-to eighteenth-century counterparts. In addition, the few studies that do exist of the interest in medieval buildings and illustration of them, prior to the ‘age of mechanical reproduction’, have generally been restricted to monographs on individual antiquarians or else have focused on Enlightenment, Romantic and Positivist criticism, and have tended to concentrate on medieval revivalism. Furthermore, with the exception of a few studies on the perception of the Romanesque, the most frequently investigated category has been the Gothic. Hence, despite the existence of some crucial works, the perspectives adopted in research into Early Modern attitudes to medieval architecture have inevitably been limited. We still lack any comprehensive overview of the architecture of the Middle Ages as a whole (that is, including the Late Antique / Early Christian era), or any studies showing genuine interest in the late Renaissance and Baroque roots of subsequent antiquarian medievalism. This article, therefore, attempts to begin to fill such a lacuna by studying the architectural aspect of those pre-Enlightenment illustrations of medieval antiquities that appeared in continental Europe, and by considering scholars’ awareness of the entire medieval millennium.

scholarly journals O cruzamento entre o Sagrado e o Profano na temática do Amor Cortês * The intersection between the Sacred and the Profane in the theme of Courtly Love

2014 ◽  
Vol 2 (3) ◽  
pp. 442
Author(s):  
LIGIA CRISTINA CARVALHO
Keyword(s):  
Middle Ages ◽  
Fifth Century ◽  
Courtly Love ◽  
The Self ◽  
Knowledge Of God ◽  
The Bible ◽  
Opposite Sex ◽  
The Individual ◽  
The Church ◽  
The Middle Ages

<p><strong>Resumo</strong>: Por ter sido elaborado dentro de uma sociedade religiosa cristã medieval, que tem a Bíblia como paradigma e a Igreja como norteadora espiritual e comportamental, pelo menos desde o século V, o amor cortês caracteriza-se pela tensão dos contrários que marca tão singularmente o perfil histórico e cultural da Idade Média. Para Santo Agostinho, o amor eleva o indivíduo à verdade, ao conhecimento unitivo de Deus. Em conformidade com a ideia de Santo Agostinho, o amor cortês era tido como fonte de todo o bem. Entretanto, na literatura cortês, não era o conhecimento de uma verdade transcendente que se consegue com o amor, mas um enobrecimento do próprio ser em sua realidade terrena e, além disto, este amor não se dirige a Deus, mas ao próximo de sexo oposto. Dito isto, neste artigo discutiremos o cruzamento entre o sagrado e o profano na temática do amor cortês.</p><p><strong>Palavras-chave</strong>: Idade Média Central – Literatura cavaleiresca – Amor cortês.</p><p> </p><p><strong>Abstract</strong>: Because of drawning into a medieval Christian religious society, which has the Bible as a paradigm and the Church as a spiritual and behavioral guiding, at least since the fifth century, courtly love is characterized by the tension of opposites that mark the historical and cultural profile of the Middle Ages so singularly. For St. Augustine, love elevates the individual to the truth, to the unitive knowledge of God. In accordance with the idea of St. Augustine, courtly love was taken as the source of all good. However, in courtly literature, the knowledge of a transcendent truth was not achieved by love, but an ennoblement of the self in its earthly reality and, moreover, this love is not addressed to God but to others of the opposite sex. Said that, this article will discuss the intersection between the sacred and the profane in the theme of courtly love.</p><p><strong>Keywords</strong>: Central Middle Ages – Chivalric literature – Courteous love.</p>

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