Lectures on Medieval Studies May 10–15, 2021
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Sc&- PUBLICATIONS OF THE SCOTTISH HISTORY SOCIETY VOLUME LIV STATUTES OF THE SCOTTISH CHURCH OCTOBEK 190' V STATUTES OF THE SCOTTISH CHURCH 1225-1559 Being a Translation of CONCILIA SCOTIAE: ECCLESIAE SCOTI- CANAE STATUTA TAM PROVINCIALIA QUAM SYNODALIA QUAE SUPERSUNT With Introduction and Notes by DAVID PATRICK, LL.D. Printed at the University Press by T. and A. Constable for the Scottish History Society 1907 CONTENTS INTRODUCTION— i. The Celtic Church in Scotland superseded by the Church of the Roman Obedience, . ix ir. The Independence of the Scottish Church and the Institution of the Provincial Council, . xxx in. Enormia, . xlvii iv. Sources of the Statutes, . li v. The Statutes and the Courts, .... Ivii vi. The Significance of the Statutes, ... lx vii. Irreverence and Shortcomings, .... Ixiv vni. Warying, . Ixx ix. Defective Learning, . Ixxv x. De Concubinariis, Ixxxvii xi. A Catholic Rebellion, ..... xciv xn. Pre-Reformation Puritanism, . xcvii xiii. Unpublished Documents of Archbishop Schevez, cvii xiv. Envoy, cxi List of Bishops and Archbishops, . cxiii Table of Money Values, cxiv Bull of Pope Honorius hi., ...... 1 Letter of the Conservator, ...... 1 Procedure, ......... 2 Forms of Excommunication, 3 General or Provincial Statutes of the Thirteenth Century, 8 Aberdeen Synodal Statutes of the Thirteenth Century, 30 Ecclesiastical Statutes of the Thirteenth Century, . 46 Constitutions of Bishop David of St. Andrews, . 57 St. Andrews Synodal Statutes of the Fourteenth Century, vii 68 viii STATUTES OF THE SCOTTISH CHURCH Provincial and Synodal Statute of the Fifteenth Century, . .78 Provincial Synod and General Council of 1420, . 80 General Council of 1459, 82 Provincial Council of 1549, ...... 84 General Provincial Council of 1551-2 ... -
Parish Apostolate: New Opportunities in the Local Church
IV. PARISH APOSTOLATE: NEW OPPORTUNITIES IN THE LOCAL CHURCH by John E. Rybolt, C.M. Beginning with the original contract establishing the Community, 17 April 1625, Vincentians have worked in parishes. At fIrst they merely assisted diocesan pastors, but with the foundation at Toul in 1635, the fIrst outside of Paris, they assumed local pastorates. Saint Vincent himself had been the pastor of Clichy-Ia-Garenne near Paris (1612-1625), and briefly (1617) of Buenans and Chatillon les-Dombes in the diocese of Lyons. Later, as superior general, he accepted eight parish foundations for his community. He did so with some misgiving, however, fearing the abandonment of the country poor. A letter of 1653 presents at least part of his outlook: ., .parishes are not our affair. We have very few, as you know, and those that we have have been given to us against our will, or by our founders or by their lordships the bishops, whom we cannot refuse in order not to be on bad terms with them, and perhaps the one in Brial is the last that we will ever accept, because the further along we go, the more we fmd ourselves embarrassed by such matters. l In the same spirit, the early assemblies of the Community insisted that parishes formed an exception to its usual works. The assembly of 1724 states what other Vincentian documents often said: Parishes should not ordinarily be accepted, but they may be accepted on the rare occasions when the superior general .. , [and] his consul tors judge it expedient in the Lord.2 229 Beginnings to 1830 The founding document of the Community's mission in the United States signed by Bishop Louis Dubourg, Fathers Domenico Sicardi and Felix De Andreis, spells out their attitude toward parishes in the new world, an attitude differing in some respects from that of the 1724 assembly. -
1. from the Beginnings to 1000 Ce
1. From the Beginnings to 1000 ce As the history of French wine was beginning, about twenty-five hundred years ago, both of the key elements were missing: there was no geographi- cal or political entity called France, and no wine was made on the territory that was to become France. As far as we know, the Celtic populations living there did not produce wine from any of the varieties of grapes that grew wild in many parts of their land, although they might well have eaten them fresh. They did cultivate barley, wheat, and other cereals to ferment into beer, which they drank, along with water, as part of their daily diet. They also fermented honey (for mead) and perhaps other produce. In cultural terms it was a far cry from the nineteenth century, when France had assumed a national identity and wine was not only integral to notions of French culture and civilization but held up as one of the impor- tant influences on the character of the French and the success of their nation. Two and a half thousand years before that, the arbiters of culture and civilization were Greece and Rome, and they looked upon beer- drinking peoples, such as the Celts of ancient France, as barbarians. Wine was part of the commercial and civilizing missions of the Greeks and Romans, who introduced it to their new colonies and later planted vine- yards in them. When they and the Etruscans brought wine and viticulture to the Celts of ancient France, they began the history of French wine. -
Erin and Alban
A READY REFERENCE SKETCH OF ERIN AND ALBAN WITH SOME ANNALS OF A BRANCH OF A WEST HIGHLAND FAMILY SARAH A. McCANDLESS CONTENTS. INTRODUCTION. PART I CHAPTER I PRE-HISTORIC PEOPLE OF BRITAIN 1. The Stone Age--Periods 2. The Bronze Age 3. The Iron Age 4. The Turanians 5. The Aryans and Branches 6. The Celto CHAPTER II FIRST HISTORICAL MENTION OF BRITAIN 1. Greeks 2. Phoenicians 3. Romans CHAPTER III COLONIZATION PE}RIODS OF ERIN, TRADITIONS 1. British 2. Irish: 1. Partholon 2. Nemhidh 3. Firbolg 4. Tuatha de Danan 5. Miledh 6. Creuthnigh 7. Physical CharacteriEtics of the Colonists 8. Period of Ollaimh Fodhla n ·'· Cadroc's Tradition 10. Pictish Tradition CHAPTER IV ERIN FROM THE 5TH TO 15TH CENTURY 1. 5th to 8th, Christianity-Results 2. 9th to 12th, Danish Invasions :0. 12th. Tribes and Families 4. 1169-1175, Anglo-Norman Conquest 5. Condition under Anglo-Norman Rule CHAPTER V LEGENDARY HISTORY OF ALBAN 1. Irish sources 2. Nemedians in Alban 3. Firbolg and Tuatha de Danan 4. Milesians in Alban 5. Creuthnigh in Alban 6. Two Landmarks 7. Three pagan kings of Erin in Alban II CONTENTS CHAPTER VI AUTHENTIC HISTORY BEGINS 1. Battle of Ocha, 478 A. D. 2. Dalaradia, 498 A. D. 3. Connection between Erin and Alban CHAPTER VII ROMAN CAMPAIGNS IN BRITAIN (55 B.C.-410 A.D.) 1. Caesar's Campaigns, 54-55 B.C. 2. Agricola's Campaigns, 78-86 A.D. 3. Hadrian's Campaigns, 120 A.D. 4. Severus' Campaigns, 208 A.D. 5. State of Britain During 150 Years after SeveTus 6. -
SC Final Nov 4.Qxd 11/6/2007 11:43 AM Page 1 Sooner Catholic Serving the People of the Archdiocese of Oklahoma City Volume 34, Number 21 * November 4, 2007
SC final Nov 4.qxd 11/6/2007 11:43 AM Page 1 Sooner Catholic Serving the People of the Archdiocese of Oklahoma City Volume 34, Number 21 * November 4, 2007 To: Honorable Brad Henry Governor of the State of Oklahoma 2300 N. Lincoln Blvd., Room 212 Oklahoma City, Okla. 73105 Fax (405) 521-3353 Pledge of Resistance This letter has been authored and signed in response to the recent signing into law of HB 1804. This new law is fiercely anti-immigrant and is not reflective of the values which respect people and families. With the advent of this new law, we are standing together in opposition and defiance of this unjust and immoral law. This law states that to aid, assist or transport any undocumented person in the state of Oklahoma is a felony and “on violating the provisions of subsequent A or B of this section shall, upon conviction, be guilty of a felony punishable by imprisonment in the custody of the Department of Corrections for not less than one (1) year, or by a fine of not less than Will HB 1804 impact the lives of Oklahoma’s young Catholics? One Thousand Dollars ($1,000.00), or by both such fine and imprisonment.” Our faith tradition instructs us to do good to all peoples. There is no exemption clause for those persons who do not have documentation or their citizenship status. We will not Charities Hopes to Clear show partiality to those who are in need of humanitarian assistance. Because this law is overly punitive and makes a felony of the act of providing humani- Confusion Over State’s tarian assistance to an undocumented person in need, we the undersigned clergy, religious leaders and lay people of conscience will not and cannot obey this law. -
June 2021 E-Newsletter
This month marks the beginning of summer in Minnesota. June 20 is the summer solstice, when our planet is tilted so that the Sun shines on its northernmost point on Earth, the imaginary line known as the Tropic of Cancer, about 23° latitude north of the equator. We have longer hours of daylight than on any other day of the year. It is as if the northern hemisphere of the Earth has turned its face toward the Sun, welcoming its warmth and shining light. Certain plants and flowers also have a rhythm of turning toward the Sun, a phenomenon known as heliotropism. In the morning, young sunflowers are turned toward the east, anticipating the sunrise. Throughout the day, they follow the path the Sun traces in the sky, continually re-orienting and turning themselves toward the Sun’s shining light and warmth until sunset in the west. By constantly following the Sun, the young sunflower collects more energy for growing. If the Earth and even flowers turn toward the Sun, to whom do we turn? Saint Field of sunflowers facing the sun Benedict encourages us to open our eyes to the light that comes from God (Rule of Benedict, Prologue: 9). Imagine for a moment how you feel when you stand in a sunbeam, soaking in the warmth. “Look toward God and be radiant” (Paraphrase of Psalm 34:5). Benedictines strive to live the promise of conversatio, which is a constant turning of our hearts away from ourselves and towards God. This promise is our seeking to remain within God’s light in all that we say and do, and in all our being. -
The History of Scotland from the Accession of Alexander III. to The
UNIVERSITY OF CALIFORNIA AT LOS ANGELES THE GIFT OF MAY TREAT MORRISON IN MEMORY OF ALEXANDER F MORRISON THE A 1C MEMORIAL LIBRARY HISTORY OF THE HISTORY OF SCOTLAND, ACCESSION OF ALEXANDEB III. TO THE UNION. BY PATRICK FRASER TYTLER, ** F.RS.E. AND F.A.S. NEW EDITION. IN TEN VOLUMES. VOL. X. EDINBURGH: WILLIAM P. NIMMO. 1866. MUEKAY AND OIBB, PUINTERS. EDI.VBUKOII V.IC INDE X. ABBOT of Unreason, vi. 64 ABELARD, ii. 291 ABERBROTHOC, i. 318, 321 ; ii. 205, 207, 230 Henry, Abbot of, i. 99, Abbots of, ii. 206 Abbey of, ii. 205. See ARBROATH ABERCORN. Edward I. of England proceeds to, i. 147 Castle of, taken by James II. iv. 102, 104. Mentioned, 105 ABERCROMBY, author of the Martial Achievements, noticed, i. 125 n.; iv. 278 David, Dean of Aberdeen, iv. 264 ABERDEEN. Edward I. of England passes through, i. 105. Noticed, 174. Part of Wallace's body sent to, 186. Mentioned, 208; ii. Ill, n. iii. 148 iv. 206, 233 234, 237, 238, 248, 295, 364 ; 64, ; 159, v. vi. vii. 267 ; 9, 25, 30, 174, 219, 241 ; 175, 263, 265, 266 ; 278, viii. 339 ; 12 n.; ix. 14, 25, 26, 39, 75, 146, 152, 153, 154, 167, 233-234 iii. Bishop of, noticed, 76 ; iv. 137, 178, 206, 261, 290 ; v. 115, n. n. vi. 145, 149, 153, 155, 156, 167, 204, 205 242 ; 207 Thomas, bishop of, iv. 130 Provost of, vii. 164 n. Burgesses of, hanged by order of Wallace, i. 127 Breviary of, v. 36 n. Castle of, taken by Bruce, i. -
Art for People's Sake: Artists and Community in Black Chicago, 1965
Art/African American studies Art for People’s Sake for People’s Art REBECCA ZORACH In the 1960s and early 1970s, Chicago witnessed a remarkable flourishing Art for of visual arts associated with the Black Arts Movement. From the painting of murals as a way to reclaim public space and the establishment of inde- pendent community art centers to the work of the AFRICOBRA collective People’s Sake: and Black filmmakers, artists on Chicago’s South and West Sides built a vision of art as service to the people. In Art for People’s Sake Rebecca Zor- ach traces the little-told story of the visual arts of the Black Arts Movement Artists and in Chicago, showing how artistic innovations responded to decades of rac- ist urban planning that left Black neighborhoods sites of economic depres- sion, infrastructural decay, and violence. Working with community leaders, Community in children, activists, gang members, and everyday people, artists developed a way of using art to help empower and represent themselves. Showcas- REBECCA ZORACH Black Chicago, ing the depth and sophistication of the visual arts in Chicago at this time, Zorach demonstrates the crucial role of aesthetics and artistic practice in the mobilization of Black radical politics during the Black Power era. 1965–1975 “ Rebecca Zorach has written a breathtaking book. The confluence of the cultural and political production generated through the Black Arts Move- ment in Chicago is often overshadowed by the artistic largesse of the Amer- ican coasts. No longer. Zorach brings to life the gorgeous dialectic of the street and the artist forged in the crucible of Black Chicago. -
Apostolic Discourse and Christian Identity in Anglo-Saxon Literature
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Illinois Digital Environment for Access to Learning and Scholarship Repository APOSTOLIC DISCOURSE AND CHRISTIAN IDENTITY IN ANGLO-SAXON LITERATURE BY SHANNON NYCOLE GODLOVE DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English in the Graduate College of the University of Illinois at Urbana-Champaign, 2010 Urbana, Illinois Doctoral Committee: Professor Charles D. Wright, Chair Associate Professor Renée Trilling Associate Professor Robert W. Barrett Professor Emerita Marianne Kalinke ii ABSTRACT “Apostolic Discourse and Christian Identity in Anglo-Saxon Literature” argues that Anglo-Saxon religious writers used traditions about the apostles to inspire and interpret their peoples’ own missionary ambitions abroad, to represent England itself as a center of religious authority, and to articulate a particular conception of inspired authorship. This study traces the formation and adaptation of apostolic discourse (a shared but evolving language based on biblical and literary models) through a series of Latin and vernacular works including the letters of Boniface, the early vitae of the Anglo- Saxon missionary saints, the Old English poetry of Cynewulf, and the anonymous poem Andreas. This study demonstrates how Anglo-Saxon authors appropriated the experiences and the authority of the apostles to fashion Christian identities for members of the emerging English church in the seventh and eighth centuries, and for vernacular religious poets and their readers in the later Anglo-Saxon period. iii ACKNOWLEDGMENTS I am indebted to many people for their help and support throughout the duration of this dissertation project. -
Download the Programme for the Xvith International Congress of Celtic Studies
Logo a chynllun y clawr Cynlluniwyd logo’r XVIeg Gyngres gan Tom Pollock, ac mae’n seiliedig ar Frigwrn Capel Garmon (tua 50CC-OC50) a ddarganfuwyd ym 1852 ger fferm Carreg Goedog, Capel Garmon, ger Llanrwst, Conwy. Ceir rhagor o wybodaeth ar wefan Sain Ffagan Amgueddfa Werin Cymru: https://amgueddfa.cymru/oes_haearn_athrawon/gwrthrychau/brigwrn_capel_garmon/?_ga=2.228244894.201309 1070.1562827471-35887991.1562827471 Cynlluniwyd y clawr gan Meilyr Lynch ar sail delweddau o Lawysgrif Bangor 1 (Archifau a Chasgliadau Arbennig Prifysgol Bangor) a luniwyd yn y cyfnod 1425−75. Mae’r testun yn nelwedd y clawr blaen yn cynnwys rhan agoriadol Pwyll y Pader o Ddull Hu Sant, cyfieithiad Cymraeg o De Quinque Septenis seu Septenariis Opusculum, gan Hu Sant (Hugo o St. Victor). Rhan o ramadeg barddol a geir ar y clawr ôl. Logo and cover design The XVIth Congress logo was designed by Tom Pollock and is based on the Capel Garmon Firedog (c. 50BC-AD50) which was discovered in 1852 near Carreg Goedog farm, Capel Garmon, near Llanrwst, Conwy. Further information will be found on the St Fagans National Museum of History wesite: https://museum.wales/iron_age_teachers/artefacts/capel_garmon_firedog/?_ga=2.228244894.2013091070.156282 7471-35887991.1562827471 The cover design, by Meilyr Lynch, is based on images from Bangor 1 Manuscript (Bangor University Archives and Special Collections) which was copied 1425−75. The text on the front cover is the opening part of Pwyll y Pader o Ddull Hu Sant, a Welsh translation of De Quinque Septenis seu Septenariis Opusculum (Hugo of St. Victor). The back-cover text comes from the Bangor 1 bardic grammar. -
Milan and the Lakes Travel Guide
MILAN AND THE LAKES TRAVEL GUIDE Made by dk. 04. November 2009 PERSONAL GUIDES POWERED BY traveldk.com 1 Top 10 Attractions Milan and the Lakes Travel Guide Leonardo’s Last Supper The Last Supper , Leonardo da Vinci’s 1495–7 masterpiece, is a touchstone of Renaissance painting. Since the day it was finished, art students have journeyed to Milan to view the work, which takes up a refectory wall in a Dominican convent next to the church of Santa Maria delle Grazie. The 20th-century writer Aldous Huxley called it “the saddest work of art in the world”: he was referring not to the impact of the scene – the moment when Christ tells his disciples “one of you will betray me” – but to the fresco’s state of deterioration. More on Leonardo da Vinci (1452–1519) Crucifixion on Opposite Wall Top 10 Features 9 Most people spend so much time gazing at the Last Groupings Supper that they never notice the 1495 fresco by Donato 1 Leonardo was at the time studying the effects of Montorfano on the opposite wall, still rich with colour sound and physical waves. The groups of figures reflect and vivid detail. the triangular Trinity concept (with Jesus at the centre) as well as the effect of a metaphysical shock wave, Example of Ageing emanating out from Jesus and reflecting back from the 10 Montorfano’s Crucifixion was painted in true buon walls as he reveals there is a traitor in their midst. fresco , but the now barely visible kneeling figures to the sides were added later on dry plaster – the same method “Halo” of Jesus Leonardo used. -
The Beginnings of the Order of Saint John in Jerusalem, Or: Muristan Revisited
N.º 30 | Julho – Dezembro 2021 ISSN 1646-740X The beginnings of the Order of Saint John in Jerusalem, or: Muristan revisited A fundação da Ordem de S. João em Jerusalém, ou o Muristan revisitado (a) Dorothee Heinzelmann, (b) Jürgen Krüger (a) Monument conservator at LVR-Amt für Denkmalpflege im Rheinland; Lecturer at University of Cologne 51107 Köln, Germany [email protected] https://orcid.org/0000-0001-5806-9658 (b) Independent researcher 76228 Karlsruhe, Germany [email protected] https://orcid.org/0000-0002-3293-8971 Data recepção do artigo / Received for publication: 15 de Junho de 2020 Data aceitação do artigo / Accepted in revised form: 18 de Março de 2021 DOI: https://doi.org/10.4000/medievalista.4494 The beginnings of the Order of Saint John in Jerusalem, or: Muristan revisited ● Dorothee Heinzelmann & Jürgen Krüger ABSTRACT The order of Saint John was founded during the 12th century south of the Church of the Holy Sepulchre in Jerusalem in an area known today as Muristan. The heart of the order's residence was the once famous hospital, which was the origin of numerous pilgrim hostels and hospitals throughout Europe. Given its historical significance, it is surprising how little is known about this building complex. Through pilgrims' reports and statutes of the order, the functioning of the hospital is relatively well known. But as a result of later changes and destruction only a few remnants of the medieval building stock have survived and are largely unexplored until today. In an interdisciplinary research project the development of the Muristan from antiquity to modern times is being investigated.