Reprezentarea sfintelor femei în bisericile pictate în timpul lui Ștefan cel Mare în Moldova. Două exemple

Transilvania ◽  
2021 ◽  
pp. 85-90
Author(s):  
Ancuța-Maria Ilie
Keyword(s):  
Sacred Places ◽  
The Dead ◽  
Holy Women ◽  
Funerary Ritual ◽  
Mary Of Egypt ◽  
The Church ◽  
General Explanation

The aim of this paper is to present some results of my research regarding the representation of holy women in the Moldavian churches during the reign of Stephen the Great. Most frequently, these images are found in the narthex of the church, a space of lesser spiritual intensity. A general explanation for the depiction of holy women in the narthex is related to the actual presence of women in this space during the mass and to their role in the funerary ritual and the commemoration of the dead which take place here. My study focuses on the cases of Saints Mary of Egypt and Marina the Great Martyr, the two most depicted saints in the Moldavian churches. Firstly, they have a specific way of representation, in a narrative scene. Saint Mary of Egypt is depicted as an ascetic figure together with Saint Zosimas from whom she receives the Holy Eucharist, while Saint Marina wears a red maphorion and is depicted hammering a demon. Secondly, they both have a well-defined place on the church walls, as a result of the hagiography, playing a symbolic role in the economy of space and in the iconographic program. Saint Mary of Egypt has a place in the passageway areas, in interaction with the architecture. Her representation offers an example of repentance for the believers, reassuring them of the mercifulness of God. Saint Marina is placed close to the entrances of the church, may they be doors or windows, for her role in protecting the sacred places.

Clothing and Female Reclusion in The Life of Mary of Egypt and The Life of Christina of Markyate

2021 ◽  
Vol 3 (1) ◽  
pp. 17-31
Author(s):  
Anna McKay
Keyword(s):  
Middle Ages ◽  
Twelfth Century ◽  
Feminist Scholarship ◽  
Literary Representation ◽  
The Past ◽  
The World ◽  
Holy Women ◽  
Experiences Of Women ◽  
Mary Of Egypt ◽  
The Middle Ages

Over the past two decades, medieval feminist scholarship has increasingly turned to the literary representation of textiles as a means of exploring the oftensilenced experiences of women in the Middle Ages. This article uses fabric as a lens through which to consider the world of the female recluse, exploring the ways in which clothing operates as a tether to patriarchal, secular values in Paul the Deacon’s eighthcentury Life of Mary of Egypt and the twelfth-century Life of Christina of Markyate. In rejecting worldly garb as recluses, these holy women seek out and achieve lives of spiritual autonomy and independence.

scholarly journals Restriction of burial rites during the COVID-19 pandemic: An African liturgical and missional challenge

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Hundzukani P. Khosa-Nkatini ◽  
Peter White
Keyword(s):  
End Of Life ◽  
Special Focus ◽  
Funeral Rites ◽  
African Context ◽  
Burial Rites ◽  
The Dead ◽  
The Church ◽  
Huge Challenge ◽  
Cultural Effect

Burial rites are very common among many Africa communities. In the African context, burials are not the end of life but rather the beginning of another life in the land of the ancestors. In spite of the importance of the African funeral rites, the missional role of the church in mourning and the burial of the dead in the African communities, the COVID-19 pandemic led protocols and restrictions placed a huge challenge on the African religious and cultural practices.Contribution: In the light of the above-named challenges, the article discusses the religious-cultural effect of the pandemic with special focus on the African liturgical and missiological challenges in the context of the COVID-19 restrictions on funerals and burial rites.

Christian Duty to Bury the Dead and its Contemporary Challenges

2020 ◽  
pp. 233-248
Author(s):  
Tadeusz Zadorożny
Keyword(s):  
Human Body ◽  
Human Person ◽  
Human Remains ◽  
Original Sin ◽  
Christian Anthropology ◽  
Christian Teaching ◽  
Imitation Of Christ ◽  
Christian Culture ◽  
The Dead ◽  
The Church

The custom of burying the dead is not merely commonly accepted by Christianity the way of disposal of the human body after the death. It is most deeply rooted and perfectly expressing Christian anthropology, revealed in the Holy Scriptures as a consequence of original sin, sign of hope in the Resurrection, and imitation of Christ, who was buried in the tomb. In Catholic view the burial is a corporal work of mercy, act of care for the dead and their loved ones. Gaining popularity the practice of cremation is accepted by the Church for the sake of hygiene, economy, or community. Human remains, also in the form of ashes, always must be buried or placed in the columbarium. Church does not allow the human body to be disposed via resomation or promession. Alternative forms of memorializing the deceased, though attractive esthetically and sentimentally, are not only outlandish in Christian culture, but also contrary to the Christian teaching on origins, nature, and destination of the human person.

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.

Implications of an Eschatological View of the Church

2000 ◽  
Vol 13 (1) ◽  
pp. 11-24
Author(s):  
Christiaan Mostert
Keyword(s):  
Community Living ◽  
People Of God ◽  
The People ◽  
The Dead ◽  
The Church ◽  
Critical Reflections

The church is the “people of God” in a particular way, namely as an eschatological community, living in the present in the light of God's promised future, already made real proleptically in the ministry of Jesus and in his resurrection from the dead. This eschatological character shapes every aspect of ecclesial life and work. In particular, it makes the church an anticipatory sign of the unity of humankind. Among the implications that follow from such a view of the church are ecumenical ones, with challenges at both local and wider levels. The article concludes with some critical reflections on the three great problems of faith and order: baptism, eucharist and (especially) ministry.

Braulio of Zaragoza’s Letters on Mourning

Augustinianum ◽  
2019 ◽  
Vol 59 (1) ◽  
pp. 161-197
Author(s):  
Alberto Ferreiro ◽  
Keyword(s):  
Seventh Century ◽  
Loved One ◽  
Burial Practices ◽  
Isidore Of Seville ◽  
The Dead ◽  
The Church

Braulio of Zaragoza (c. 585/595-651) was one of the most prolific writers of seventh century Visigothic Spain. The collection of 44 letters that he wrote are a unique and rich depository of information for that era and region of western Christendom. He was a personal adviser to three Visigothic kings, Chinthila and Chindasvinth and Reccesvinth, and he correspondended with his renowned contemporary Isidore of Seville. This study focuses on the letters that he directed at people who had lost a loved one and who needed consolation in their moment of mourning. The letters do not reveal anything about funerary burial practices, but they do yield a rare personal glimpse of what the Church taught about mourning the dead. Personal letters by their very nature are a literary means where peopleexpress their intimate feelings, in this case both those who were the recipients and Braulio who wrote to them. We see the Bishop of Zaragoza at his pastoral best in the letters of consolation written to family and friends who were mourning.

Brahms's Opus 45 and German Protestant Funeral Music

2002 ◽  
Vol 19 (4) ◽  
pp. 616-640
Author(s):  
Robin A. Leaver
Keyword(s):  
Death And Dying ◽  
The Other ◽  
Good Friday ◽  
Long Line ◽  
Basic Understanding ◽  
Funeral Music ◽  
The Dead ◽  
Biblical Texts ◽  
The Church

Brahms's German Requiem stands at the end of a long line of Lutheran funerary music. Luther reworked funeral responsories into a new, totally Biblical form, and later Lutherans collected anthologies of Biblical texts on death and dying. Such sources were used by later composers, including Schüütz and Bach, to compose funeral pieces on Biblical texts together with appropriate chorales. Brahms's opus 45 is similar in that its text is made up of Biblical verses assembled by the composer, and connections may be drawn between chorale usage in this work and the composer's Protestant upbringing in Hamburg on one hand, and in his knowledge of two cantatas by Bach (BWV 21 and 27), on the other. The text and structure of the work accord with general, north German Protestantism, and the famous letter to Reinthaler, which many have taken as a demonstration of Brahms's general humanistic tendencies, shows Brahms to be standing aloof from the theological controversies of his day in favor of a basic understanding of Biblical authors. Part of the problem was that the first performance was scheduled for Good Friday in Bremen cathedral; Reinthaler, the organist, and the cathedral clergy would have preferred passion music of some kind and what Brahms gave them was something different. Brahms surely knew of the distinctive Lutheran observance of "Totensonntag," the commemoration of the dead on the last Sunday in the church year (the Sunday before Advent). There are many similarities between Brahms's Requiem and Friedrich Wilhelm Markull's Das Gedäächtnis der Entschlafen (The Remembrance of those Who Sleep) of ca. 1847. Since Markull's work is subtitled Oratorium füür die Todtenfeier am letzten Sonntage des Kirchenjahres (Oratorio for the Celebration of the Dead on the Last Sunday of the Church Year), it is possible that Brahms had the same occasion in mind when composing his German Requiem.

scholarly journals XI.—Farewell Address of General Ludlow to the authorities of Vevay. Communicated by H. L. Long, Esq., through J. Y. Akerman, Esq, Secretary

Archaeologia ◽  
1853 ◽  
Vol 35 (1) ◽  
pp. 114-115
Author(s):  
H. L. Long
Keyword(s):  
Coming Out ◽  
Market Place ◽  
The South ◽  
Large Bell ◽  
The Dead ◽  
The Government ◽  
The Town ◽  
The Mansion ◽  
The Church

Among the archives of the municipality at Vevay are a few notices respecting General Ludlow. He was under constant apprehension of assassination, and by way of protection he was allowed, if necessary, to ring a large bell, suspended in an old tower, since pulled down, which stood on the edge of the lake, at the south-east corner of the market-place, and which was his first habitation at Vevay. His last abode was the house adjoining the eastern gate of the town, which is still in perfect preservation, and well known as Ludlow's residence. Until within the last few years the original inscription remained over the door; it was carved on wood in the form of a scroll, and was given by the present possessor of the mansion to an Englishman travelling through Vevay, who represented himself as a descendant of Ludlow. Permission was accorded him by the government at Berne to erect a small guardhouse in front of the house, in the lake, to watch any boat coming from Savoy; one attempt was made upon his person, as he was coming out of the church in which his ashes now repose, but was frustrated by the authorities of the town surrounding and protecting him. The permissions to ring the bell and to build the guard-house are recorded in the archives. There is also some memorandum relating to “Madame la Genérale Ludlow,” after his decease. On the 6th of June, 1832, having obtained the obliging permission of the syndic to search the records, I proceeded to their examination. One of the conseil d'etat, and the secretary, whose name was Demontel, attended me; unfortunately there was no index, and the person belonging to the establishment, said to be the only man capable of laying his hand upon anything required, happened to be absent at Orbe. So I was left to hunt along the margin for the name of Ludlow,—a tedious and somewhat unprofitable task, for I could not find all I wanted. I have a friend here, at Lausanne, who has engaged to furnish me with some particulars respecting the investigations that followed the assassination of Lisle, in the Place St. François. It would be satisfactory to discover some remnant of the papers and correspondence of the regicides, but none are known to exist, and Ludlow's widow no doubt carried off all his literary remains when she left his mortal remains in the church of St. Martin. The epitaph she put up to him is well known: so are those of Broughton and Love. Interment in the church is no longer permitted, so the old Parliamentarians are likely to have it all to themselves, and to lie there undisturbed until the “crack of Doom,” for we can hardly calculate upon churches being pulled down, and the dead pulled up, in this tranquil, neutralised, unchanging country.

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