DOCSLIB.ORG

The Good News of the Eucharist by Ralph Martin

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Good News of the Eucharist by Ralph Martin The Good News of the Eucharist By Ralph Martin What Does the Gospel Say About the Eucharist? What does the Gospel, which is simply Old English for “Good News,” say about the Eucha- rist? Quite a bit, it turns out. In fact, one of the important realities that the Gospel proclaims is the good news of the Eucharist. At one of the most critical moments in Jesus’ life, in the few hours before He was to begin His Passion, which was to lead to His saving death, He had one last meal with His disciples, the sacred Passover meal of the Jews. The Passover meal commemorated the deliverance from slavery of the Jewish people, who labored in Egypt and who were led out by Moses. As the angel of death passed over the land to kill all the firstborn, only the homes of the Israelites, who had marked their door- posts with the blood of a lamb, were spared the punishment of death. The Fathers of the Church understood the Passover meal and the Passover event itself as a type of what was to reach its fulfillment in Jesus. Just before Jesus 1 offered His life as a sacrifice for the forgiveness of sins and deliverance from eternal death (the true Lamb of God who takes away the sins of the world by the shedding of His blood), He instituted a new sacred meal—a meal derived from the Passover, but a sacred meal of the new covenant—to commemorate what He was about to do: When the hour arrived, he took his place at table, and the apostles with him. He said to them: “I have greatly desired to eat this Passover with you before I suffer. I tell you, I will not eat it again until it is fulfilled in the kingdom of God. “ Then, taking bread and giving thanks, he broke it and gave it to them, saying: “This is my body to be given for you. Do this as a remembrance of me.” He did the same with the cup after eating, saying as he did so: “This cup is the new covenant in my blood, which will be shed for you.” (Lk 22:14-16,19-20) The Greek word for “remembrance” (an- amnesis) has connotations of making present as well as remembering. The sacred meal of the new covenant that Jesus instituted at the Last Supper and commanded His disciples to do in His memory carries with it the connotation of recalling to mind Jesus and His sacrificial death, and making them present. One striking illustration in the Gospel of 2 the eucharistic presence of Jesus is contained in the account of the encounter on the road to Emmaus. After the Word was spoken and ex- plained, and as the bread was being broken, the two disciples recognized the presence of Jesus with them in the speaking of the Word and the breaking of the bread: When he had seated himself with them to eat, he took bread, pronounced the blessing, then broke the bread and began to distribute it to them. With that their eyes were opened and they recognized him; whereupon he vanished from their sight. They said to one another, “Were not our hearts burning in- side us as he talked to us on the road and explained the Scriptures to us?” . Then they recounted what had happened on the road and how they had come to know him in the breaking of bread. (Lk 24:30-32,35) Jesus had shocked His disciples earlier in His ministry, when, in anticipation of His eucharistic presence that would become possible after the Resurrection, He very bluntly told them: I am the bread of life. Your ancestors ate manna in the desert, but they died. This is the bread that comes down from heaven for a man to eat and never die. I myself am the living bread come down from heaven. If anyone eats this bread he shall live forever; the bread I will give is my flesh, for the life of the world. 3 At this the Jews quarreled among them- selves, saying, “How can he give us his flesh to eat?” Thereupon Jesus said to them: “Let me solemnly assure you, if you do not eat the flesh of the Son of Man and drink his blood, you have no life in you. He who feeds on my flesh and drinks my blood has life eternal, and I will raise him up on the last day. For my flesh is real food and my blood real drink. The man who feeds on my flesh and drinks my blood remains in me and I in him. Just as the Father who has life sent me and I have life because of the Father, so the man who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and died nonetheless, the man who feeds on this bread shall live forever.” (Jn 6:48-58) Here, Jesus made it clear that the manna of the Old Testament was only a foreshadow- ing of the real bread from heaven that is Jesus Himself, to be made present sacramentally in the Eucharist after His Resurrection. The early Church obeyed Jesus and expe- rienced His presence as they broke bread in remembrance of Him and His sacrificial death: They devoted themselves to the apostles’ instruction and the communal life, to the breaking of bread and the prayers. A reverent fear overtook them all, for many 4 wonders and signs were performed by the apostles. They went to the temple area together every day, while in their homes they broke bread. With exultant and sincere hearts they took their meals in common, praising God and winning the approval of all the people. Day by day the Lord added to their number those who were being saved. (Acts 2:42-43;46-47) Paul warned the early churches that ap- proaching the Eucharist with reverence and holy fear is essential for spiritual and even bodily health: I received from the Lord what I handed on to you, namely, that the Lord Jesus on the night in which he was betrayed took bread, and after he had given thanks, broke it and said, “This is my body, which is for you. Do this in remembrance of me.” In the same way, after the supper, he took the cup, say- ing, “This cup is the new covenant in my blood. Do this, whenever you drink it, in remembrance of me.” Every time, then, you eat this bread and drink this cup, you proclaim the death of the Lord until he comes! This means that whoever eats the bread or drinks the cup of the Lord un- worthily sins against the body and blood of the Lord. A man should examine himself first; only then should he eat of the bread and drink of the cup. He who eats and drinks without recognizing the body eats 5 and drinks a judgment on himself. That is why many among you are sick and infirm, and why so many are dying. If we were to examine ourselves, we would not be falling under judgment in this way; but since it is the Lord who judges us, he chastens us to keep us from being condemned with the rest of the world. (1 Cor 11:23-32) The Church understands the Eucharist as making present the body and blood of the risen Lord, on the basis of the authority of the Scriptures, on the authority of Christ Himself. The Catechism of the Catholic Church cites both St. Thomas Aquinas and St. Cyril of Al- exandria, to this effect: That in this sacrament are the true Body of Christ and his true Blood is something that “cannot be apprehended by the senses” says St. Thomas, “but only by faith, which relies on divine authority.” For this reason, in a commentary on Luke 22:19 (“This is my body which is given for you.”), St. Cyril says: “Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the truth, he cannot lie.” (1381) What Does the Eucharist Say About the Gospel? What does the Eucharist say about the Gos- pel? Again, quite a bit. The Eucharist is itself 6 a proclamation of the Gospel in word and sign. The Eucharist proclaims the basic message of salvation and brings us into contact with the sav- ing deeds and person of Christ. As Paul says in his instruction to the Corinthians, “Every time, then, you eat this bread and drink this cup, you proclaim the death of the Lord until he comes” (1 Cor 11:26)! The very heart of the gospel message, the death of Christ for our salvation, is the very heart of the Eucharist. “Eucharist” is a Greek word that means “thanksgiving.” What we primarily give thanks for in the Eucharist is the sacrificial death of Christ for our salvation. Understanding the gospel message is essential for understanding the Eucharist. What Is the Gospel Message? What is the Gospel message? That short summary of the Gospel that is commonly seen on signs at sports events, John 3:16, does accurately sum- marize the Gospel: Yes, God so loved the world that he gave his only Son, that whoever believes in him may not die but may have eternal life. Let’s look at a somewhat longer text from Ephesians that brings out in a striking way the reason we have to be thankful that God has given us His only Son, which is also the foundation for 7 the prayer of thanksgiving and praise that is at heart the Eucharist: You were dead because of your sins and offenses, as you gave allegiance to the present age and to the prince of the air, that spirit who is even now at work among the rebel- lious.
Load more

Recommended publications
  • A Latter-Day Saint Exegesis of the Blood and Water Imagery in the Gospel of John
    Studies in the Bible and Antiquity Volume 1 Article 4 2009 “And the Word Was Made Flesh”: A Latter-day Saint Exegesis of the Blood and Water Imagery in the Gospel of John Eric D. Huntsman Follow this and additional works at: https://scholarsarchive.byu.edu/sba BYU ScholarsArchive Citation Huntsman, Eric D. (2009) "“And the Word Was Made Flesh”: A Latter-day Saint Exegesis of the Blood and Water Imagery in the Gospel of John," Studies in the Bible and Antiquity: Vol. 1 , Article 4. Available at: https://scholarsarchive.byu.edu/sba/vol1/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studies in the Bible and Antiquity by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title “And the Word Was Made Flesh”: A Latter-day Saint Exegesis of the Blood and Water Imagery in the Gospel of John Author(s) Eric D. Huntsman Reference Studies in the Bible and Antiquity 1 (2009): 51–65. ISSN 2151-7800 (print), 2168-3166 (online) Abstract Critical to understanding the widespread symbol- ism and imagery pointing to Jesus Christ in the New Testament is an exegetical grasp of the content— that is, an understanding of the historical, literary, and theological context of the language. The image of water recurs frequently throughout the New Testament Gospels as a symbol of the Savior’s purity, cleansing power, true doctrine, and so forth. Similarly, blood is used often to reflect the sacred mission of Christ and the price of our salvation.
    [Show full text]
  • THE CROSS: CONVENTION As God’S Foolish Throne 2017 Pgs
    MARCH–APRIL, 2017 A PUBLICATION OF THE EVANGELICAL LUTHERAN SYNOD SYNOD THE CROSS: CONVENTION As God’s Foolish Throne 2017 pgs. 8–11 And Our Own DETAILS pg. 15 As Fountain of Christian Life LYA17 REGISTRATION DETAILS pg. 15 IT IS WRITTEN: “Jesus Christ and Him crucified...”(I Corinthians 2:2) FROM THE PRESIDENT Always Finding Our Center Dear Members and Friends of our ELS: Anniversaries seize our atten- comments on Isaiah 53, Luther stresses how the article of justification not only brings comfort but tion. They can make us think and also strikes down any kind of self-righteousness. thank. The 500th anniversary of He writes under Isaiah 53:11: Lutheranism gives us plenty to Therefore we must diligently observe this article. ponder and thankfully treasure. In I see that there are many snorers treating this particular, this applies to a church article. They are the ones who consider these words the way a man does who looks at his body bearing the name of the great face in a mirror (as James says, 1:23f.) The mo- Reformer. ment they come upon another object or business, they are overwhelmed, and they forget the grace Members of our synod could compile quite a list of God. For that reason you must most diligently of valuable gifts bestowed by the Lutheran Refor- consider this article and not allow yourself to be mation. The catechisms, the Bible translation of led astray by other teachings, occupations, or Die Heilige Schrift, commentaries by Luther, the persecutions. (LW 17:231) confessional writings of the Lutheran Church, the writings on the Sacraments, the bold stand To be centered in the proclamation of justifica- on God’s Word alone, the wonderful hymns, de- tion is what we wish and pray for at all times.
    [Show full text]
  • Martin Luther and Extra Ecclesiam Nulla Salus (“Outside of the Church There Is No Salvation”): Did Luther Really Abandon Cyprian?
    Journal of the Adventist Theological Society, 28/2 (2017): 78-96. Article copyright © 2017 by Darius W. Jankiewicz. Martin Luther and Extra Ecclesiam Nulla Salus (“outside of the church there is no salvation”): Did Luther Really Abandon Cyprian? Darius W. Jankiewicz Seventh-day Adventist Theological Seminary Andrews University Introduction The Christian doctrines of soteriology and ecclesiology are both firmly grounded in the teaching of the New Testament. All who accept God’s gift of salvation naturally become a part of God’s family, His church. The apostolic witness contained in Scripture presents a fine-tuned inter- connection between these two aspects of Christian proclamation. Although intricately related, they are never confused in Scripture; however, this equilibrium did not survive beyond the early post-apostolic era. Motivated by an ardent desire to maintain the unity of the church and to protect it from heresy and schism, the fathers of the second century laid the groundwork for the fusion of these two doctrines. The first signs of this fusion surfaced at the beginning of the second century in the writings of Ignatius, and later in Irenaeus and Tertullian. In the third century Cyprian gave it its mature expression when he boldly proclaimed “quia salus extra ecclesiam non est” or “outside the church there is no salvation,”1 a catchphrase later reiterated by popes and affirmed by church councils.2 It was not until the Second Vatican Council, some fifty 1 Cyprian Letter 72.21 (ANF 5:384) 2 This belief found its most formalized expression in the articles of the Council of Florence in 1442 where the gathered bishops agreed that the “[holy Roman Church] .
    [Show full text]
  • The Reformers' View of Scripture
    Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship Volume 1 Article 9 September 2016 The Reformers' View of Scripture David G. Jones Liberty University Online, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/djrc Part of the Biblical Studies Commons, History of Christianity Commons, and the History of Religion Commons Recommended Citation Jones, David G. (2016) "The Reformers' View of Scripture," Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship: Vol. 1 , Article 9. Available at: https://digitalcommons.liberty.edu/djrc/vol1/iss1/9 This Article is brought to you for free and open access by the School of Divinity at Scholars Crossing. It has been accepted for inclusion in Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. The Reformers' View of Scripture Cover Page Footnote LIBERTY UNIVERSITY SCHOOL OF DIVINITY Research Paper: The Reformers’ View of Scripture Submitted to Dr. Martin Eugene Sheldon in partial fulfillment of the equirr ements for the completion of RLGN 490 – D01 Research and Scholarship Capstone by David G Jones August 21, 2017 This article is available in Diligence: Journal of the Liberty University Online Religion Capstone in Research and Scholarship: https://digitalcommons.liberty.edu/djrc/vol1/iss1/9 Jones: The Reformers'
    [Show full text]
  • The Ghent Altarpiece
    TILL-HOLGER BORCHERT MASTERPIECES IN DETAIL TILL-HOLGER BORCHERT MASTERPIECES IN DETAIL Early Netherlandish Art from van Eyck to Bosch PRESTEL MUNICH • LONDON • NEW YORK CONTENTS 7 Preface 290 QUENTIN METSYS 9 Foreword – Mickey Cartin 292 Saint John Altarpiece 306 The Money Changer and his Wife 10 JAN VAN EYCK 316 MASTER OF FRANKFURT 12 The Ghent Altarpiece 318 Deposition Triptych 34 Virgin and Child with Chancellor Nicolas Rolin 48 Virgin and Child with Canon Joris van der Paele 328 JOACHIM PATINIR 60 Saint Barbara 330 Charon Crossing the Styx, the River to Hades 68 ROBERT CAMPIN 338 JAN GOSSAERT 70 Wings of the Triptych for Henry of Werl 340 Danae 80 ROGIER VAN DER WEYDEN 346 JOOS VAN CLEVE 82 Descent from the Cross 348 Portrait of Eleanor of Austria 94 The Seven Sacraments 106 Saint Columba Altarpiece 354 PIETER BRUEGEL THE ELDER 356 Dulle Griet 120 PETRUS CHRISTUS 368 The Tower of Babel 122 Lamentation 380 Winter Landscape 388 The Conversion of Paul 130 DIERIC BOUTS 132 Altarpiece of the Holy Sacrament 396 PETER PAUL RUBENS 144 The Justice of Emperor Otto III 398 Equestrian Portrait of Don Francesco Gómez de Sandoval y Rojas, Duke of Lerma 154 JOOS VAN WASSENHOVE 406 Triptych of the Descent from the Cross 156 Crucifixion Triptych 418 The Four Rivers of Paradise 428 The Garden of Love 168 HUGO VAN DER GOES 170 Adoration of the Magi 438 ANTHONY VAN DYCK 178 The Death of the Virgin 440 ‘Le Roi à la chasse’ 450 Portrait of Carlo Emanuele d’Este with Dog 188 HANS MEMLING 190 Last Judgement Triptych 456 JACOB JORDAENS 202 Saint John Altarpiece
    [Show full text]
  • The Eucharist and Renewal in the Church
    THE EUCHARIST AND RENEWAL IN THE CHURCH Very Rev. Dr. Angus Morrison Former Moderator of the Church of Scotland [email protected] We are glad to include below an address (without full annotation) given by a former Moderator of the Church of Scotland General Assembly, to a Conference on T. F. Torrance’s theology at the Edinburgh University Outdoor Centre on Loch Tay in Scotland on 3rd November 2016. The eucharist is . at once bound to history and related to the advent of Christ at the end of history. It reaches into the past, to the death of Christ, and sets it in the present as reality operative here and now in the church. On the other hand, the eucharist reaches out beyond the present into the future and becomes the means whereby the church in the present is brought under the power of the advent of Christ. The eucharist thus belongs to the very nature of the church, rooting and grounding it in the historical Christ and his saving acts, and also bringing to the church its own ultimate reality from beyond history . It is because the church receives its being ever anew, through the eucharist, as the new creation which is yet to be revealed at the Parousia, that it lives in dynamic tension here and now on the very frontiers of eternity. Thomas F. Torrance, Atonement: The Person and Work of Christ, pp. 419-20 In the Eucharist we are at the centre of the world: we are where Christ, the Son, gives his life to his Father in the Spirit.
    [Show full text]
  • The History and Origins of the Opus Alexandrinum Pavement in the Trinity Chapel in Canterbury Cathedral, Kent, England
    THE HISTORY AND ORIGINS OF THE OPUS ALEXANDRINUM PAVEMENT IN THE TRINITY CHAPEL IN CANTERBURY CATHEDRAL, KENT, ENGLAND A thesis submitted to the College of the Art of Kent State University in partial fulfillment of the requirements for the degree of Master of Arts by Kathryn A. Stone May, 2017 Thesis written by Kathryn A. Stone B.S., The Ohio State University, 1996 M.A., Kent State University, 2017 Approved by ________________________________________________ Diane Scillia, Ph.D., Advisor ________________________________________________ Michael J. Loderstedt, M.F.A., Interim Director, School of Art ________________________________________________ John R. Crawford-Spinelli, Ed.D., Dean, College of the Arts ii TABLE OF CONTENTS Page LIST OF FIGURES.............................................................................................................iv ACKNOWLEDGMENTS...................................................................................................vii CHAPTER I. INTRODUCTION.........................................................................................................1 II. HISTORICAL BACKGROUND OF THE KINGDOM OF KENT..............................9 The new kingdoms of the North: The Anglo-Saxons and the Franks.....................10 The Roman Church in the sixth and seventh centuries...........................................17 III. THE OPUS ALEXANDRINUM FLOOR......................................................................30 Description of the Floor...........................................................................................32
    [Show full text]
  • John Calvin on the Sacraments: a Summary
    Theology Matters A Publication of Presbyterians for Faith, Family and Ministry Vol 13 No 4 • Sep/Oct 2007 John Calvin On The Sacraments: A Summary By Viola Larson Within a large sanctuary in an old brick Midwestern on our consciences his promises of good-will toward us, Methodist Church, at the age of twelve or thirteen, I in order to sustain the weakness of our faith, and we in was baptized. I joined the church because others my age our turn testify our piety towards him, both before were joining, and having just seen the movie “The himself, and before angels as well as men.”(1)2 Calvin Robe,” I clung to some rather romantic ideas about refers to the ancient writers who translate the Greek Christianity. Without faith I hadn’t a clue what being a word “mystery” as sacramentum; he also refers to the Christian meant. Three years later, in a tiny store front Biblical texts: Eph 1:9; 3:2; Col 1:26; 1 Tim 3:16. (2) Southern Baptist Church in California I was claimed by Christ and was baptized again. No sacrament is given without God’s promise. It is the function of the sacrament to seal and confirm the My history hardly seems a likely beginning for promise. Although God’s Word is itself sufficient and someone writing a summary of John Calvin’s views of the sacrament is not needed to establish God’s Word, the sacraments. But this has been a deeply moving time because our faith is weak we are given the sacrament to of sifting through ideas, examining Scriptural truths and affirm God’s Word to us.
    [Show full text]
  • Streams of Living Water: the Strigil Motif on Late Antique Sarcophagi Reused in Medieval Southern France
    Streams of Living Water: The Strigil Motif on Late Antique Sarcophagi Reused in Medieval Southern France Elizabeth L. Fischer A thesis submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Art and Art History. Chapel Hill 2011 Approved By Dorothy Verkerk Carol Magee Christoph Brachmann ©2011 Elizabeth L. Fischer ALL RIGHTS RESERVED ii Abstract Elizabeth L. Fischer Streams of Living Water: The Strigil Motif on Late Antique Sarcophagi Reused in Medieval Southern France (Under the direction of Dorothy Verkerk) In this thesis, I argue that medieval viewers understood the strigil motif as a fountain of living water, a sign of rebirth in both Biblical verses and medieval legends. Despite the medieval prevalence of this pattern (a repeated “S” shape) on reused late antique and newly carved sarcophagi, no in-depth study of the motif exists. In arguing for a richer analysis, I examine strigilated sarcophagi used in the province of Gallia Narbonensis (southern France) from the ninth through thirteenth centuries, drawing on Biblical texts and exegesis, contemporaneous history and hagiographies, and baptismal and funerary rites in my interpretation. When the strigil motif was applied to medieval tombs, it indicated the Christian triumph over death. This was especially true for the sarcophagi of saints, as my thesis shows, since saints’ ability to intercede with God on behalf of devotees was trumpeted by the strigils’ affirmation of their continuing vigor. iii Acknowledgments I would like to thank Dr. Dorothy Verkerk for her indispensable inspiration, support, and encouragement while I was writing this thesis, as well as her ability to identify unexpected and beneficial paths of research.
    [Show full text]
  • Calvin's Controversial Vivifying Flesh Doctrine
    Calvin’s Controversial Vivifying Flesh Doctrine By Dan Jensen An Integrative Thesis Submitted to the faculty Of Reformed Theological Seminary In fulfillment of the requirements For the degree of Master of Arts in Religion Approved: Thesis Advisor: ______________________________________ Don Fortson, Ph.D. RTS/Virtual President: _________________________________ Andrew J. Peterson, Ph.D. October 2009 ii ABSTRACT Calvin’s Controversial Vivifying Flesh Doctrine Dan Jensen John Calvin taught that by virtue of the incarnation and hypostatic union of Christ, our Lord’s flesh was enabled to be a channel for the divine life from the Godhead, that we as Christians need for salvation, to flow through and then be given to us by the power and agency of the Holy Spirit. Since Christ’s flesh was so enabled it can rightfully be called “life-giving” and not just in the sense that this flesh is united to the Logos or because the second person of the Trinity did His work of accomplishing redemption in that very flesh. No, the flesh of Christ can be called life-giving chiefly because it functions as a channel of divine life that is given to us when we are united to Christ by faith and it is this life that regenerates us, sanctifies us, and eventually brings us to glorification. Calvin often uses the word “vivify” or its derivates to describe the flesh of Christ and its specific efficacy. This doctrine for Calvin applies to both the gospel and the sacraments. Its primary application is to the gospel, but due to historical circumstances Calvin was forced for polemical reasons to focus and explain this doctrine primarily in connection with the Eucharist, and for this reason this thesis will primarily detail Calvin’s doctrine as it pertains to the Lord’s Supper.
    [Show full text]
  • University of Cincinnati
    UNIVERSITY OF CINCINNATI Date March 6, 2008 I, Thomas Haders hereby submit this work as part of the degree requirement for the degree of: Master of Arts in: Art History It is entitled: Hapsburg-Burgundian Iconographic Programs and the Arthurian Political Model: The Expression of Moral Authority as a Source of Power This work and its defense approved by: Chair: Diane C. Mankin, Ph.D. Lloyd C. Engelbrecht . Teresa Pac . Hapsburg-Burgundian Iconographic Programs and the Arthurian Political Model: The Expression of Moral Authority as a Source of Power A thesis submitted to the Division of Research and Advanced Studies of the University of Cincinnati in partial fulfillment of the requirements for the degree of MASTER OF ARTS in the Department of Art History of the School of Art of the College of Design, Architecture, Art and Planning 2008 By Thomas M. Haders B.A., University of Cincinnati, Cincinnati, OH 1990 Committee Chair: Dr. Diane Mankin Abstract This study will examine the art made for a select group of fifteenth-century European monarchs; all were Burgundian or had strong connections to Burgundy. The art was intended to illustrate the concept of Vicarus Dei in order to validate their rule. The hereditary monarchies addressed in this thesis based their royal authority upon the concept that God ordained a king or even a duke to rule in the terrestrial realm as God’s representative, and this celestial authority was passed on to their progeny. The earthly ruler, therefore, emphasized this divine ordination in various symbolic ways in the arts. In order to further justify, establish, and legitimize the existence and reign of royal dynasties, sacred bloodlines were traced back to biblical and mythological sources.
    [Show full text]
  • The Lateran Baptistery: Memory, Space, and Baptism
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Masters Theses Graduate School 5-2012 The Lateran Baptistery: Memory, Space, and Baptism David Tyler Thayer University of Tennessee - Knoxville, [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_gradthes Part of the Architectural History and Criticism Commons Recommended Citation Thayer, David Tyler, "The Lateran Baptistery: Memory, Space, and Baptism. " Master's Thesis, University of Tennessee, 2012. https://trace.tennessee.edu/utk_gradthes/1213 This Thesis is brought to you for free and open access by the Graduate School at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Masters Theses by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a thesis written by David Tyler Thayer entitled "The Lateran Baptistery: Memory, Space, and Baptism." I have examined the final electronic copy of this thesis for form and content and recommend that it be accepted in partial fulfillment of the equirr ements for the degree of Master of Architecture, with a major in Architecture. Gregor A. Kalas, Major Professor We have read this thesis and recommend its acceptance: Amy L. Neff, Katherine B. Ambroziak Accepted for the Council: Carolyn R. Hodges Vice Provost and Dean of the Graduate School (Original signatures are on file with official studentecor r ds.) THE LATERAN BAPTISTERY: MEMORY, SPACE, AND BAPTISM A Thesis Presented for the Master of Architecture Degree The University of Tennessee, Knoxville David Tyler Thayer May 2012 Copyright © 2012 by David Tyler Thayer All rights reserved.
    [Show full text]