scholarly journals Depiction of the Church of the Holy Sepulchre on a Jerusalem icon from Ružica Church: An example of visual culture in the context of religious practice

Nasledje ◽  
2020 ◽  
pp. 191-207
Author(s):  
Marko Katić
Keyword(s):  
Visual Culture ◽  
Religious Practice ◽  
Architectural Elements ◽  
Early Origin ◽  
The One ◽  
The Church

Among but few icons brought back home by hajjis from their pilgrimage to Jerusalem (hence the name jerusalems) preserved in Belgrade, the one that stands out for its peculiarity and relatively early origin is the 1819 icon kept in Ružica Church in Kalemegdan. The most important element of the icon is the depiction of the Church of the Holy Sepulchre in Jerusalem. This paper presents and analyses numerous peculiarities of this depiction, before all by comparing its iconography and style with the usual kind of the Jerusalem pilgrimage icons of the same age. Th icon painter's method is additionally analysed through the theoretical prism of palimpsest and gloss, recently developed in art-historical studies. It has been concluded that the depiction is basically similar to that on other icons dating from after the 1808 fire in the Church of the Holy Sepulchre, but bearing an array of specificities that could be ascribed to the reinterpretation of architectural elements of the Jerusalem Church which the icon painter depicts to underline its holiness. The analysis points to a local Palestinian master as the author of the icon.

scholarly journals List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II

2020 ◽  
Vol 68 (4 Zeszyt specjalny) ◽  
pp. 57-71
Author(s):  
Urszula Mazurczak
Keyword(s):  
Religious Practice ◽  
Virgin Mary ◽  
Religious Art ◽  
Second Vatican Council ◽  
Vatican Council ◽  
The Media ◽  
The Many ◽  
The One ◽  
Spiritual Expression ◽  
The Church

The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for religious practice, for illustrating the word of prayer and of the song, in order to preserve the tradition of the Church. The strict prohibition introduced by the iconoclasm depreciated not only the artistic tradition of paintings but also the basic dogmas of Christ’s Incarnation and the one which introduced Virgin Mary as the Theotokos (the God-bearer). The ban constituted a threat not only for the icons but also for the Christian faith. In His Letter, the Pope underlined the important role of the Second Council of Nicaea which reintroduced icons and maintained and deepened the meaning of the cult in the faith of believers. Furthermore, the Holy Father indicated the connection with the Second Vatican Council in understanding the function and form of images in contemporary Church. Contemporary trends are overwhelmed by the impotence of the spiritual expression of sacral art, which is a great concern for the Pope. The Letter is, therefore, a dramatic warning of the threats for religious art in contemporary time, expressed by the Holy Father with these words: ‘The rediscovery of the Christian icon will also help in raising the awareness of the urgency of reacting against the depersonalizing and at times degrading effects of the many images that condition our lives in advertisements and the media.’ (DS, 11).

L'église d'aujourd'hui une exploration de la Hollande catholique en 1966 *)

1967 ◽  
Vol 14 (3) ◽  
pp. 165-202
Author(s):  
Th. M. Steeman
Keyword(s):  
Close Contact ◽  
Religious Practice ◽  
The Other ◽  
Educational Institutions ◽  
Total View ◽  
The Social ◽  
History Of ◽  
The One ◽  
Large Groups ◽  
The Church

This study is intended as an attempt, on the one hand, to collect and order a number of salient facts concerning modern Dutch Catholicism, on the other hand, on the basis of these facts to render more compre hensible the movement at present stirring in the Church and which appears at first sight to be a confusion of conflicting tendencies, in a historico-sociological perspective. The author employs in his observations both the available statistical information, relative to the present-day vitality of Dutch Catholicism, and the likewise clearly evident tendencies toward renewal, and attempts to bring both aspects to a synthesis in a total view. Here it is primarily a matter of placing the ascertainable decline in religious practice, which incidentally goes hand in hand with a greater stability of Catholic social, political and educational institutions, into a closer connection with the tendencies toward renewal. Therefore, the general conclusion of this study is not that Dutch Catholicism is declining but that it has taken a different form now that the social emancipation struggle in this country may be considered over. It is in essence no loss in vitality but a vitality with a different objective. Dutch Catholicism is strong but finds itself, precisely because it has successfully fought a hard battle for emancipation, in a completely different situation, forcing it to re-orientate itself. From this inner strength it is now experiencing a crisis in a search for forms in which, in the world of today, now that it is full-grown, it can express itself adequately. The study thus states that what is going on at present in Dutch Catholicism is comprehensibly seen from its own history, albeit in close contact with the more general tendencies in the history of the West. At the heart of the renewal lies a striving for a more authentic Christianity, just as the alienation of ecclesiastical Christianity lies at the heart of de-churching with regard to modern man. In essence here we are concerned with the fact that the Catholic of our times, who has himself become a modern man in every respect in the emancipation struggle, now wishes to be modern in his religious life too, or rather, by his being modern has become conscious in a different way of the significance of his faith in the Gospel and in Jesus Christ. He consequently experiences the tension between modern life and ecclesiastical life as an inner tension. For those who find themselves at the heart of the renewal, the phase of dialogue between Church and world - in which Church and world are involved in discussion as independent entities - is past; for them it is an inner struggle for an understanding of Christ's message now, in this world. This theme is explained by various examples. In this it is not the concern of the author to take up a personal position in the discussions, but more to arrive at an understanding of the tendencies in the light of the dynamics revealed in them, which must be made understandable in their turn historically and sociologically. Moreover, the author presents a few principles from which the fact that the situation itself appears so confused, can be understood. The dynamics emerge at a moment in which the traditional ecclesiastical forms for large groups have, it is true, lost their meaning, but for others have retained their full significance. All these things cannot go without conflict, without pain and sorrow on the one hand, without courage and impatience on the other.

The Worship of Jesus in Apocalyptic Christianity

1981 ◽  
Vol 27 (3) ◽  
pp. 322-341 ◽  
Author(s):  
Richard Bauckham
Keyword(s):  
Religious Tradition ◽  
Religious Practice ◽  
Early Church ◽  
The Road ◽  
Significant Phenomenon ◽  
On The Road ◽  
The One ◽  
Exclusive Right ◽  
The Church

In the development of Christology in the primitive church, the emergence of the worship of Jesus is a significant phenomenon. In the exclusive monotheism of the Jewish religious tradition, as distinct from some other kinds of monotheism, it was worship which was the real test of monotheistic faith in religious practice. In the world-views of the early centuries A.D. the gap between God and man might be peopled by all kinds of intermediary beings – angels, divine men, hypostatized divine attributes, the Logos – and the early church's attempt to understand the mediatorial role of Jesus naturally made use of these possibilities. In the last resort, however, Jewish monotheism could not tolerate a mere spectrum between God and man; somewhere a firm line had to be drawn between God and creatures, and in religious practice it was worship which signalled the distinction between God and every creature, however exalted. God must be worshipped; no creature may be worshipped. For Jewish monotheism, this insistence on the one God's exclusive right to religious worship was far more important than metaphysical notions of the unity of the divine nature. Since the early church remained – or at least professed to remain – faithful to Jewish monotheism, the acknowledgement of Jesus as worthy of worship is a remarkable development. Either it should have been rejected as idolatry – and a halt called to the upward trend of christological development – or else its acceptance may be seen with hindsight to have set the church already on the road to Nicene theology.

Christus Virgo

2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim
Keyword(s):  
Moral Status ◽  
The Other ◽  
Late Antique ◽  
Church Fathers ◽  
Early Christian ◽  
Female Sex ◽  
The One ◽  
The Church

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.

Solidaritas Sebagai Norma Dasar Dalam Etika Paulus

1970 ◽  
Vol 11 (1) ◽  
pp. 79-100
Author(s):  
Martin Harun
Keyword(s):  
Community Building ◽  
Lord's Supper ◽  
Body Of Christ ◽  
The Poor ◽  
Central Elements ◽  
The New Testament ◽  
Unity In Diversity ◽  
The One ◽  
The Church ◽  
Different Parts

Abstract: Solidarity, a modern word and concept, has old roots in the concept of koinonia (fellowship) as it is understood in the New Testament. David G. Horrell even maintains that what we now call solidarity, functions as a meta norm in Paul’s ethics, since phenomena of solidarity are clearly present in the central elements of Paul’s community building. Reference is made to the two basic rituals, Baptism and the Lord’s Supper, which build unity in diversity; to the most frequently used form of address, adelphoi/brothers, which asks for familial treatment of one another; also to the special way in which Paul often tries to restore unity in the middle of conflicts; and especially to his metaphor of the Church as the one body of Christ with many different parts that need and support one another. When speaking about the collections as a sign of the Greek community’s solidarity with the poor community in Jerusalem, Paul refers to Christ’s solidarity as the source of solidarity within and among communities. Keywords: Solidarity, fellowship, David Horrell, Paul, Ethics, baptism, the Lord’s Supper, brothers, Body of Christ, Christ’s solidarity. Abstrak: Solidaritas, sebuah kata dan paham modern, memiliki akar yang lama, antara lain dalam paham koinonia (persekutuan), sebagaimana digunakan dalam Alkitab Perjanjian Baru. David G. Horrell mempertahankan bahwa apa yang sekarang kita sebut solidaritas, merupakan norma dasar (meta norm) dalam etika Paulus, sebab fenomen-fenomen solidaritas tampak dalam unsur-unsur sentral pembinaan jemaatnya, antara lain dalam kedua ritual paling dasar, baptisan dan perjamuan Tuhan, yang membina kesatuan dalam perbedaan. Solidaritas juga muncul dalam sebutan paling frekuen, saudara-saudara (adelphoi), yang menuntut suatu etos kekeluargaan. Solidaritas juga tampak dalam banyak seruan Paulus untuk memulihkan kesatuan apabila ia berhadapan dengan perpecahan, dan teristimewa dalam menggambarkan jemaat sebagai satu tubuh Kristus dengan banyak anggota yang berbeda dan saling membutuhkan serta memberi. Dalam konteks kolekte-kolekte sebagai tanda solidaritas antarjemaat, Paulus secara eksplisit menunjuk kepada solidaritas Kristus dengan kita sebagai dasar terdalam dari solidaritas antarumat. Kata-kata kunci: Solidaritas, persekutuan, David Horrell, Paulus, etika, baptisan, Perjamuan Tuhan, saudara-saudara, Tubuh Kristus, solidaritas Kristus.

The Invention of Papal History

2019 ◽  
Author(s):  
Stefan Bauer
Keyword(s):  
Catholic Reformation ◽  
History Writing ◽  
Historical Texts ◽  
The Past ◽  
History Of ◽  
Cultural Standards ◽  
Commissioned Works ◽  
The One ◽  
Late Renaissance ◽  
The Church

How was the history of post-classical Rome and of the Church written in the Catholic Reformation? Historical texts composed in Rome at this time have been considered secondary to the city’s significance for the history of art. The Invention of Papal History corrects this distorting emphasis and shows how history-writing became part of a comprehensive formation of the image and self-perception of the papacy. By presenting and fully contextualizing the path-breaking works of the Augustinian historian Onofrio Panvinio (1530–68), this book shows what type of historical research was possible in the late Renaissance and the Catholic Reformation. Historiography in this period by no means consisted entirely of commissioned works written for patrons; rather, a creative interplay existed between, on the one hand, the endeavours of authors to explore the past and, on the other hand, the constraints of patronage and ideology placed on them. This book sheds new light on the changing priorities, mentalities, and cultural standards that flourished in the transition from the Renaissance to the Catholic Reformation.

scholarly journals “‘But the Fountain Sprang Up and the Bird Sang Down’: Heidegger’s Gathering of the Fourfold and the Seven-Sacraments Font at Salle, Norfolk.”

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 464
Author(s):  
Marie Clausén
Keyword(s):  
Cultural Heritage ◽  
Art History ◽  
Architectural Elements ◽  
15Th Century ◽  
The Earth ◽  
Medieval Church ◽  
The Church ◽  
As If

My paper analyses the 15th-century seven-sacraments font at the medieval church of St Peter and St Paul at Salle in Norfolk (England). The church guides and gazetteers that describe the font, and the church in which it is situated, owe both their style and content to Art History, focusing as they do on their material and aesthetic dimensions. The guides also tend towards isolating the various elements of the font, and these in turn from the rest of the architectural elements, fittings and furniture of the church, as if they could be meaningfully experienced or interpreted as discrete entities, in isolation from one another. While none of the font descriptions can be faulted for being inaccurate, they can, as a result of these tendencies, be held insufficient, and not quite to the purpose. My analysis of the font, by means of Heidegger’s concept of Dwelling, does not separate the font either from the rest of the church, nor from other fonts, but acknowledges that it comes to be, and be seen as, what it is only when considered as standing in ‘myriad referential relations’ to other things, as well as to ourselves. This perspective has enabled me to draw out what it is about the font at Salle that can be experienced as not merely beautiful or interesting, but also as meaningful to those—believers and non-believers alike—who encounter it. By reconsidering the proper mode of perceiving and engaging with the font, we may spare it from being commodified, from becoming a unit in the standing reserve of cultural heritage, and in so doing, we, too, may be momentarily freed from our false identities as units of production and agents of consumption. The medieval fonts and churches of Norfolk are, I argue, not valuable as a result of their putative antiquarian qualities, but invaluable in their extending to us a possibility of dwelling—as mortals—on the earth—under the sky—before the divinities.

The Church of the Center

1997 ◽  
Vol 51 (2) ◽  
pp. 130-142
Author(s):  
Gabriel Fackre
Keyword(s):  
The One ◽  
The Church

Within contemporary Protestantism a center is emerging that is both evangelical and ecumenical. Its theology is controlled by neither cultural orthodoxies nor ideological wars; its loyalty is to Christ alone, the one center of the church.

The Political Theory of the Disruption

1916 ◽  
Vol 10 (3) ◽  
pp. 437-464 ◽  
Author(s):  
Harold J. Laski
Keyword(s):  
Political Theory ◽  
Political Authority ◽  
The State ◽  
The Political ◽  
The Reformation ◽  
Secular Society ◽  
The One ◽  
Definition Of ◽  
Political Principles ◽  
The Church

“Of political principles,” says a distinguished authority, “whether they be those of order or of freedom, we must seek in religious and quasi-theological writings for the highest and most notable expressions.” No one, in truth, will deny the accuracy of this claim for those ages before the Reformation transferred the centre of political authority from church to state. What is too rarely realised is the modernism of those writings in all save form. Just as the medieval state had to fight hard for relief from ecclesiastical trammels, so does its modern exclusiveness throw the burden of a kindred struggle upon its erstwhile rival. The church, intelligibly enough, is compelled to seek the protection of its liberties lest it become no more than the religious department of an otherwise secular society. The main problem, in fact, for the political theorist is still that which lies at the root of medieval conflict. What is the definition of sovereignty? Shall the nature and personality of those groups of which the state is so formidably one be regarded as in its gift to define? Can the state tolerate alongside itself churches which avow themselves societates perfectae, claiming exemption from its jurisdiction even when, as often enough, they traverse the field over which it ploughs? Is the state but one of many, or are those many but parts of itself, the one?

‘A Moment of Truth’? The Church and Political Change in Malawi, 1992

1995 ◽  
Vol 33 (2) ◽  
pp. 243-262 ◽  
Author(s):  
Jonathan Newell
Keyword(s):  
Catholic Church ◽  
Party System ◽  
Urban Riots ◽  
Congress Party ◽  
Industrial Action ◽  
Political Dominance ◽  
Entire Nation ◽  
The One ◽  
Democratic Elections ◽  
The Church

The immediate origins of the democratic elections held in Malawi in 1994, which brought to an end over 30 years of political dominance by President Kamuzu Banda and the Malawi Congress Party (MCP), lie in the unprecedented events which shook the entire nation in 1992. Although that turbulent year was characterised by industrial action, serious urban riots, student demonstrations, the emergence of new domestic political groupings, and the Government's agreement to hold a national referendum on the future of the one-party system in the country, in retrospect perhaps what was most remarkable about these developments was that they were sparked off by the Catholic Church, and that their momentum was sustained at crucial stages by other Christian denominations in Malawi.1

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