scholarly journals Reguła mistrza o wyborze i nauczaniu opata

Vox Patrum ◽  
2018 ◽  
Vol 70 ◽  
pp. 243-258
Author(s):  
Bogdan Czyżewski

The monasteries which were raised in the Church in first centuries demanded rules stating life of their members. The initatior and founder of these monasteries was saint Pashomius. It’s noteworthy to remind anonymous work which were made in nine century called The Regula Magistri. This extensive ancient opus containing collection of monastic rules written by author of unknown name, was created in about fifth century south of Rome. Nowadays, we assume that The Regula Magistri became a model for the rule of Saint Benedict. The Rule of the Master was written for the monastery where the leading role was up to Abbot. He was the one who was preaching, teaching and he, indeed, was a master for his dis­ciples. Several chapter of this monumetal work is dedicated to the rules and proce­dures of choosing the abbot. It also contains list of the most important tasks which belonged to his office – these are the subject of this study. What’s interesting is that, the new abbot was being elected by his predecessor when he sensed that he is going to die shortly or serious ill makes him incapable of continuing his tasks. Abbot was looking after his brothers and encouraged them to acquire virtues. This kind of challenge could seem useful, because it was the motivating factor to, fulfill God’s will with dignity and humble, and also to life by the abbey’s rules. On the other hand, it could also had been dramatic, because the ascetic way of life sometimes was understood only in human succes category. The candidate was introduced on his duty by local bishop in special liturgical rite. There were also rules dedicated to possibly removal of the abbot, who – when his predecessor still lived – seemed to be unhumble and improper man for this office. The Rule also contains special instruction for the situation, when abbot dies in sudden death and had not decided who would have been his successor. The author of the Master’s Rule also draws attention to the manner of teaching conducted by the Abbot. The most important was the testimony of life, fidelity to the binding rules, exercising in virtues and avoiding sins. The Rule of the Master teach the Abbot, that he should be humble, treat the brothers equally, be responsible for the others and for himself, and ask as all brother for the opiniong in issues relating to the monastery.

1983 ◽  
Vol 97 (2) ◽  
pp. 59-67 ◽  
Author(s):  
R. Ruurs

AbstractAn earlier article on Saenredam's construction drawings (Note, 1 ) left open the question of how he obtained his knowledge of perspective. His teacher Frans de Grebber (Note 2) will no doubt have taught him the rudiments thereof, but the minimal nature of the knowledge thus gained clearly emerges from a study of what is probably his first drawing of a church interior (Fig.1, Note 3) . This drawing of St. Bavo's, Haarlem, which is dated 1627, belongs to a series he made for the third edition of Samuel Ampzing's Beschryvinge ende lof der stad Haarlem.., which was published in 1628 (Note 4). The drawing was made on the spot and served as the direct model for Jan van de Velde's engraving (Note 5), thus there was no intervening construction drawing here. Saenredam did, however, draw some guidelines- orthogonals and vertical axes - with the aid of a ruler. At first sight he appears to have kept fairly carefully to the rules of central perspective, but closer inspection shows that he failed to solve the problem of the rendering of a very large angle of vision (Note 6) . The making of a genuine construction drawing demands a much greater knowledge of perspective and as Saenredam's first construction drawing already dates from 1628 (Note 9), he must have begun his studies of the subject in that year or in 1627. In 1935 Swillens suggested three people who could have helped him: Jacob van Campen, Salomon de Bray and Bartholomeus van Bassen (Note 10). Van Bassen, who in 1639 became city architect of The Hague, where he had worked since 1622, almost certainly commissioned Saenredam to make the drawing of the Koningshuis in Rhenen in 1644 (Note 12), but no other contacts between the two are known. Similarly, although Saenredam made some copies of drawings by Salomon de Bray at his request in 1632 (Note 13) and the two men both served on the board of the Haarlem Guild of St. Luke in 1633-4 and 1640-1 (Note 14), no other evidence of a relation ship exists. Saenredam did, however, know Jacob van Campen from the period 1612 -14, when they were both pupils of De Grebber (Note 15) and he also carried out various commissions for Van Campen later (Note 16), while in 1627 - 8 Van Campen was likewise working on Ampzing's book and in 1628 he drew a portrait of Saenredam (Note 17). However, although Van Campen zvas probably a gifted perspectivst (Note 18), there still remains another candidate with a stronger claim to have been Saenredam's teacher, namely the surveyor Pieter Wils, who was also a mathematician, astronomer and fortification engineer (Note 19). He drew the ground plan of St. Bavo's for Ampzing's book and, much more significantly, he also compiled a list of measurements of the church for the benefit of those wishing to make perspective drawings of it, which was included in the appendix (Note 20). It must be remembered that making drawings of existing churches in perspective with the aid of measurements was an entirely new idea in 1628, so that it seems more than likely that Saenredam will have consulted Wils about his difficulties in making his drawing and that the list was one of the outcomes of this. This supposition is much strengthened now that it has appeared that the three sketchy measurements of fragments, of the interior of St. Bavo's traditionally atrributed to Saenredam were made in preparation for Wils' list (Note 21). Saenredam may also have got his knowledge in part from books on the subject, although there is no published treatise in which all the methods used by him are described (Note 22) and in 1627- 8 there was not even a text describing how to translate the distance between the eye and a given point on the object into the distance on the panel (Note 23). Moreover, 16th- and 17th-century treatises on perspective were in general scarcely suited to self study, being often prolix or even incorrect in their examples (Note 24) or peppered with misprints (Note 25), while the didactic abilities of their authors sometimes left a lot to be desired (Note 26). We now know what books Saenredam possessed, thanks to the recent discovery of a catalogue of the sale of them in Haarlem on 20 April 1667 (Fig. 2, Note 28). Fifteen mumbers in the catalogue relate to books on mathematics, perspective and architecture and a list of these is given here. It is, however, striking how few books on perspective Saenredam possessed. The five works by Steven that he owned (Note 33), for example, did not include the one on perspective, albeit it is most interesting to note that his copies of the first two volumes of Wisconstighe Ghedachtnissen (folio no. 56) were annotated by Pieter Wils, to whom they had originally belonged. If one takes away the books not directly concerned with perspective and those published after 1627- 8, that leaves only Serlio and Dürer (folios no. 19 and 45, Notes 35 and 38) and Saenredam cannot have learned much from either of these that will have been of any practical use to him. Thus it must have been Pieter Wils in the main who helped him to develop usable construction techniques.


2019 ◽  
Vol 50 (2) ◽  
pp. 171-195
Author(s):  
John Y. B. Hood ◽  

Augustine’s doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God’s will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine from its first iteration in Contra Faustum in 398 until his death in 430. However, this essay argues that, when Augustine spoke his last words on the subject in the Tractatus Aduersus Iudaeos (427–430), the doctrine was no longer his primary guide in thinking about how Christians should interact with Jews. In marked contrast to his earlier views, here, Augustine passionately urges Jews to accept Christ and encourages his congregation to try to convert them. This reading of the Tractatus Aduersus Iudaeos calls for a re-examination of the development of Augustine’s teaching, particularly in the context of dramatic changes in imperial policy toward Jews in the 420s.


Think India ◽  
2019 ◽  
Vol 22 (3) ◽  
pp. 72-83
Author(s):  
Tushar Kadian

Actually, basic needs postulates securing of the elementary conditions of existence to every human being. Despite of the practical and theoretical importance of the subject the greatest irony is non- availability of any universal preliminary definition of the concept of basic needs. Moreover, this becomes the reason for unpredictability of various political programmes aiming at providing basic needs to the people. The shift is necessary for development of this or any other conception. No labour reforms could be made in history till labours were treated as objects. Its only after they were started being treating as subjects, labour unions were allowed to represent themselves in strategy formulations that labour reforms could become a reality. The present research paper highlights the basic needs of Human Rights in life.


Author(s):  
Анна Леонидовна Краснова

В XVIII в. на основании общего интереса к святыням Востока, а также единой тенденции для крупных монастырей изготавливать гравюры на память для паломников, многие греческие гравюры свидетели русско-афонских отношений попадают на территорию Российской Империи. Сохранились такие гравюры и в Церковноархеологического кабинете Московской духовной академии, собрание которых насчитывает 29 эстампов. Пять гравюр из этого собрания имеют надписи на греческом и на славянском языке. Надписи свидетельствуют о месте и времени создания гравюры, о граверах и заказчиках, являются источниками кратких исторических сведений. В статье приведены выявленные дополнительные факты об этих гравюрах, которые свидетельствуют о наличии церковных, экономических и политических отношений на базе культурных связей между Российской Империей и странами православного Востока. The Russ has always been supporting the relationship with the Orthodox Church of the East. As a result of these connections, we have a lot of icons and other gifts from The Mount Athos, The Saint Catherine’s Monastery and others holy places. There are five Greek engravings in the collection of The Museum of Church Archaeology at the Moscow Theological Academy, which have inscriptions in Greek and Slavic. These engravings were to be spread in Slavic countries. They are dated from the 17th to the 19th century. Some of them were made in Moscow. The images and the inscriptions of the engravings are the subject of a research presented in this article.


Author(s):  
Ewa Wipszycka

The Canons of Athanasius, a homiletic work written at the beginning of the fifth century in one of the cities of the Egyptian chora, provide us with many important and detailed pieces of information about the Church hierarchy. Information gleaned from this text can be found in studies devoted to the history of Christianity of the fourth and fifth centuries, but rarely are they the subject of reflection as an autonomous subject. To date, no one has endeavoured to determine how the author of the Canons sought to establish the parameters of his work: why he included certain things in this work, and why left other aspects out despite them being within the boundaries of the subject which he had wished to write upon. This article looks to explore two thematic areas: firstly, what we learn about the hierarchical Church from the Canons, and secondly, what we know about the hierarchical Church from period sources other than the Canons. This article presents new arguments which exclude the authorship of Athanasius and date the creation of the Canons to the first three decades of the fifth century.


Author(s):  
Christopher Grout*

Abstract The extent to which members of the clergy are considered ‘employees’ for the purposes of secular employment and equality legislation has been the subject of much discussion, but essentially remains a fact sensitive question. The Equality Act 2010 (‘the 2010 Act’) seeks to prevent discrimination on the basis of nine ‘protected characteristics’. While recognizing that the application of the 2010 Act to the variety of clergy offices is ‘not straightforward’, the Church of England (‘the Church’) has opined that an equitable approach to clergy appointments is to proceed as if they were subject to the provisions of the 2010 Act. What follows is in`tended to be a thorough review of the eligibility criteria for clergy appointment in the Church to assess their compatibility with the requirements of the 2010 Act. In addition, particular consideration will be given to Schedule 9(2) to the 2010 Act which makes specific provision relating to religious requirements concerning the protected characteristics of sex, sexual orientation, and marriage and civil partnership. In short, where the employment is for the purposes of an organized religion, such as the Church, requirements which relate to these protected characteristics will not constitute discrimination where they engage the ‘compliance or non-conflict principle’. What these principles mean and how they might operate in practice is discussed below, taking into account the likely canonical and theological justifications for discriminating against certain individuals. Whether the law strikes the right balance between, on the one hand protecting clergy and, on the other, providing the Church with the autonomy to act in accordance with its established doctrine, will be explored in the final analysis.


1954 ◽  
Vol 4 (3-4) ◽  
pp. 151-157
Author(s):  
H. C. Baldry

This article is a survey of familiar ground—those passages of the Poetics of Aristotle which throw light on the treatment of legend by the tragic poets. Although sweeping generalizations are often made on the use of the traditional stories in drama, our evidence on the subject is slight and inconclusive. We have little knowledge of the form in which most of the legends were known to the Attic playwrights, for the few we find in the Iliad and Odyssey appear there in very different versions from those they take on in the plays, and the fragmentary remains of epic and lyric poetry between Homer and the fifth century B.C. present us with a wide field for speculation, but few certain facts; while vase paintings and other works of art supplement only here and there the scanty information gained from literature.The comments of ancient writers on this aspect of tragedy are surprisingly few, and carry us little farther. The Poetics stands out as the one source from which we can draw any substantial account of the matter. Even Aristotle, of course, is not directly concerned with the history of drama, and deals with it only incidentally in isolated passages; and in considering these it must constantly be borne in mind that he is discussing tragedy as he knew it in the late fourth century, for the benefit of fourth-century readers. But even so, his statements are the main foundation on which our view of the dramatists' use of legend must be built.


2005 ◽  
Vol 39 (4) ◽  
Author(s):  
J. L. Helberg

Integrality of the psalms according to the relation between Psalm 1 (and 2) and the rest of the psalms The article explores views about the unity of the psalms and, as the author’s own approach, focuses especially on the need of the psalmist(s) not to be estranged. Simultaneously the place of trust in the psalms as well as that of the Torah/Law/Word of the Lord is scrutinised. The Torah requires on the one hand that one must distance oneself from an erroneous way of life, like disregarding God’s will and righteousness and on the other hand that one associates with a covenantal circle or community. The integrality of the psalms, like that of life, is rooted in the Torah of Yahweh, in close connection with the covenant.


1867 ◽  
Vol 15 ◽  
pp. 503-508 ◽  

When, on the 14th of December 1864, I addressed you on the subject of the remarkable discovery which had been recently made in Canada, and submitted by Sir William Logan to myself for verification, of a fossil belonging to the Foraminiferal type, occurring in large masses in the Serpentine-limestones intercalated among Gneissic and other rocks in the Lower Laurentian formation, and therefore long anterior in Geological time to the earliest traces of life previously observed, no doubts had been expressed as to the organic nature of this body, which had received the designation Eozoon Canadense . The announcement was soon afterwards made, that the Serpentine Marble of Connemara, employed as an ornamental marble by builders under the name of “Irish Green,” presented structural characters sufficiently allied to those of the Laurentian Serpentines of Canada to justify its being referred to the same origin. An examination of numerous decalcified specimens of this rock led me to the conclusion, that although the evidences of its organic origin were by no means such as to justify, or even to suggest, such a doctrine, if the structure of the Canadian Eozoon had not been previously elucidated, yet that the very exact correspondence in size and mode of aggregation between the Serpentine-granules of the Connemara Marble and those of the ‘acervuline’ portion of the Canadian, was sufficient to justify in behalf of the one the claim which had been freely conceded in regard to the other.


1936 ◽  
Vol 26 (1) ◽  
pp. 71-73 ◽  
Author(s):  
C. E. Stevens

Romano-British archaeologists are now generally agreed in supposing that the final abandonment of Hadrian's Wall occurred about the time of the usurpation of Maximus in 383. This theory was first put forward by Dr. H. H. E. Craster in 1914, and it is supported by the results of the Birdoswald Excavations of 1929. It rests mainly on negative evidence, but it is evidence which was formidable in 1914 and is still more formidable to-day, since no coin later than 383 has ever been reported from the Wall—except the one which is the subject of this paper. Moreover it becomes evident that the reason for the cessation is historical and not numismatic, when it is realised that at other sites, some quite close to the Wall, the coin-series extends beyond 383. Romano-British archaeologists, therefore, impressed by the weight of the evidence, have assumed that the one exception to Dr. Craster's rule, the coin of Arcadius from Heddon-on-the-Wall, is a stray, the presence of which does not imply a garrison on the Wall at the time of its issue. Dr. Schultz, however, writing in this Journal, seems to imply that it is not a stray, but a testimony to the maintenance of a garrison on the Wall down to the fifth century.


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