A Critical Summary of Observations, Data and Hypotheses
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Rebuttal to Joe Nickell
Notes Lorenzi, Rossella- 2005. Turin shroud older than INQUIRER 28:4 (July/August), 69; with thought. News in Science (hnp://www.abc. 1. Ian Wilson (1998, 187) reported that the response by Joe Nickell. net.au/science/news/storics/s 1289491 .htm). 2005. Studies on die radiocarbon sample trimmings "are no longer extant." )anuary 26. from the Shroud of Turin. Thermochimica 2. Red lake colors like madder were specifically McCrone, Walter. 1996. Judgment Day for the -4CM 425: 189-194. used by medieval artists to overpaim vermilion in Turin Shroud. Chicago: Microscope Publi- Sox, H. David. 1981. Quoted in David F. Brown, depicting "blood" (Nickell 1998, 130). cations. Interview with H. David Sox, New Realities 3. Rogers (2004) does acknowledge that Nickell, Joe. 1998. Inquest on the Shroud of Turin: 4:1 (1981), 31. claims the blood is type AB "are nonsense." Latest Scientific Findings. Amherst, N.Y.: Turin shroud "older than thought." 2005. BBC Prometheus Books. News, January 27 (accessed at hnp://news. References . 2004. The Mystery Chronicles. Lexington, bbc.co.uk/go/pr/fr/—/2/hi/scicnce/naturc/421 Damon, P.E., et al. 1989. Radiocarbon dating of Ky.: The University Press of Kentucky. 0369.stm). the Shroud of Turin. Nature 337 (February): Rogers, Raymond N. 2004. Shroud not hoax, not Wilson, Ian. 1998. The Blood and the Shroud New 611-615. miracle. Letter to the editor, SKEPTICAL York: The Free Press. Rebuttal to Joe Nickell RAYMOND N. ROGERS oe Nickell has attacked my scien- results from Mark Anderson, his own an expert on chemical kinetics. I have a tific competence and honesty in his MOLE expert? medal for Exceptional Civilian Service "Claims of Invalid 'Shroud' Radio- Incidentally, I knew Walter since the from the U.S. -
On Loving God Bernard of Clairvaux BE UNITED in CHRIST BOOK SUMMARY
On Loving God Bernard of Clairvaux BE UNITED IN CHRIST BOOK SUMMARY Book Summary: On Loving God Copyright © 2016 by Be United in Christ Outreach Ministry This material is summarized from the public domain version of Bernard of Clairvaux’s On the Love of God. Translated by Marianne Caroline and Coventry Patmore. Second edition. London: Burns and Oates, 1884. This public domain version is hosted by the HathiTrust Digital Library (hathitrust.org). This translation has been altered in places to make it more understandable for modern readers. Unless otherwise noted, Scripture quotations are taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved. Scripture quotations marked ESV are taken from the ESV ® Bible (The Holy Bible, English Standard Version®). Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. ESV Text Edition: 2011. This book summary was developed and distributed by the Be United in Christ Outreach Ministry for use in your personal life and ministry. It is our desire for you to use, reproduce, and distribute this material free of charge. Our only restrictions are that you do not alter the book summary content in any way, that you do not sell the book summary content for profit, and that you attribute the work to the Be United in Christ Outreach Ministry. Please visit BeUnitedinChrist.com for other Bible-based resources. Be United in Christ Book Summary On Loving God Bernard of Clairvaux beunitedinchrist.com On Loving God – Bernard of Clairvaux Author Bernard of Clairvaux (1090–1153) is respected by Protestants and Roman Catholics alike. -
Liturgical Functions of Late Byzantine Art: an Analysis of the Thessaloniki Epitaphios
Issue 5 2016 Funding for Vexillum provided by The Medieval Studies Program at Yale University Issue 5 Available online at http://vexillumjournal.org/ Liturgical Functions of Late Byzantine Art: An Analysis of the Thessaloniki Epitaphios JUDITH SHANIKA PELPOLA STANFORD UNIVERSITY The Thessaloniki Epitaphios, a late Byzantine embroidered textile, is an important piece to consider in the study of Byzantine art and its role in liturgy. In this paper, I undertake a stylistic and formalistic analysis of the inscriptions, depiction of the humanity of Christ, and treatment of time in the Thessaloniki Epitaphios to determine if the Epitaphios had liturgical rather than simply symbolic functions, thus helping contextualize Byzantine art within the Western canon. Analyzing the potential for the liturgical function of this piece additionally sheds light onto how Byzantine art itself should be classified with regards to the Western canon. Introduction The role of late Byzantine pieces in liturgical rites has been subject to a longstanding debate in the field, with one of the most recent subjects of this discussion being the Thessaloniki Epitaphios (see Figure 1). A silk on linen textile, the Epitaphios originates from Thessaloniki, Greece, circa 1300.1 Located on a trade route that connected Constantinople and Durazzo on the Adriatic, Thessaloniki was a key commercial port and site for religious pilgrimage in late Byzantium.2 Several stylistic features, in particular the expressiveness of the figures, suggest the Epitaphios was produced during the late Byzantine Palaiologan Dynasty (1259-1453), under which Thessaloniki reached its cultural height, and when there was a significant emphasis in the culture on liturgical rites.3 Thus, artworks created during the Palaiologan Dynasty invites scrutiny with respect to their roles as active participants in liturgical rites. -
Byzantine Iconoclasm
Byzantine Iconoclasm %rom &i'ipedia, the free encyclopedia The Byzantine Iconoclasm )*reek: Εἰκονομαχία, Eikonomachía) refers to t,o periods in the history of the Byzantine -mpire ,hen -mperors, bac'ed by imperially-appointed leaders and councils of the *reek /rthodox Church, imposed a ban on religious images or icons. The 0%irst Iconoclasm0, as it is sometimes called, lasted bet,een about 123 and 141, ,hen a change on the throne reversed the ban. The 05econd Iconoclasm0 ,as bet,een 4#6 and 467. Iconoclasm, *reek for 0image-brea'ing0, is the deliberate destruction ,ithin a culture of the culture's own religious icons and other symbols or monuments, usually for religious or political motives. People ,ho engage in or support iconoclasm are called iconoclasts, a term that has come to be applied figuratively to any person ,ho brea's or disdains established dogmata or conventions. Conversely, A simple cross: example of people ,ho revere or venerate religious images are iconoclast art in the Hagia derisively called 0iconolaters0 )εἰκονολάτραι+. (hey Irene Church in Istanbul. are normally 'nown as 0iconodules0 )εἰκονόδουλοι+, or 0iconophiles0 )εἰκονόφιλοι+. Iconoclasm may be carried out by people of a different religion, but is often the result of sectarian disputes bet,een factions of the same religion. In Christianity, iconoclasm has generally been motivated by an 0/ld.Covenant0 interpretation of the Ten Commandments, ,hich forbid the ma'ing and ,orshipping of 0graven images0, see also Biblical la, in Christianity. The t,o serious outbrea's of iconoclasm in the Byzantine -mpire during the 4th and !th centuries ,ere unusual in that the use of images ,as the main issue in the dispute, rather Byzantine Iconoclasm, Chludov than a by-product of ,ider concerns. -
A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D
- Dictionary of Orthodox Terminology Page 1 of 25 Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. -A- Abbess. (from masc. abbot; Gr. Hegoumeni ). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba , father; Gr. Hegoumenos , Sl. Nastoyatel ). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia ). A penitential practice consisting of voluntary deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh ). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr. Syngeneia ). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage. -
The Background and Meaning of the Image of the Beast in Rev. 13:14, 15
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 The Background and Meaning of the Image of the Beast in Rev. 13:14, 15 Rebekah Yi Liu [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Biblical Studies Commons Recommended Citation Liu, Rebekah Yi, "The Background and Meaning of the Image of the Beast in Rev. 13:14, 15" (2016). Dissertations. 1602. https://digitalcommons.andrews.edu/dissertations/1602 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 by Rebekah Yi Liu Adviser: Dr. Jon Paulien ABSTRACT OF GRADUATE STDUENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE BACKGROUNDS AND MEANING OF THE IMAGE OF THE BEAST IN REV 13:14, 15 Name of researcher: Rebekah Yi Liu Name and degree of faculty adviser: Jon Paulien, Ph.D. Date Completed: May 2016 Problem This dissertation investigates the first century Greco-Roman cultural backgrounds and the literary context of the motif of the image of the beast in Rev 13:14, 15, in order to answer the problem of the author’s intended meaning of the image of the beast to his first century Greco-Roman readers. Method There are six steps necessary to accomplish the task of this dissertation. -
Shroud News Issue #54 August 1989
ISSUE No 54 A NEWSLETTER ABOUT THE HOLY SHROUD OF TURIN August 1989 edited by REX MORGAN Author of PERPETUAL MIRACLE and SHROUD GUIDE CRUSADER PERIOD PAINTING OF CHRIST IN THE CHURCH OF THE NATIVITY, BETHLEHEM. ANOTHER COPY FROM THE SHROUD? Pic: Sr Damian of the Cross (Dr Eugenia Nitowski) 2 SHROUD NEWS No 54 (August 1989) EDITORIAL The last issue of Shroud News was well received in the many countries it now reaches. In the past few years the number of regular newsletters and magazines on the subject of the Shroud has increased as more and more people in different parts of the world come to grips with the inescapable fact that Sindonology - the study of the Turin Shroud - is more than a passing fad or an interest for a few scientific specialists or religious fanatics. Indeed most people in most places now know something about the Shroud as a result of its rather sensationalised recent history since 1978 and particularly since the far from satisfactory carbon-dating tests which took place last year. Thus study groups are still springing up and some of them produce regular communications. Amongst those received at the Shroud News office are the new Belgian Soudarion which is a large format, well printed magazine in Flemish. Another new American news-sheet is Friends of the Shroud Newsletter, a quarterly mimeographed series of notes and offprints of press items. Amongst the more prestigious and authoritative journals, Shroud Spectrum International No. 30, March 1989, contains two important papers: one on medical aspects of the arm-position by Dr Gilbert Lavoie and yet another intriguing historical debate by the indefatigable Dorothy Crispino who has also presented on the front cover a rare and beautiful miniature painting of Geoffroy I de Charny. -
Iconoclasm: a Christian Dilemma
ICONOCLASM: A CHRISTIAN DILEMMA - A BYZANTINE CONTROVERSY By STEPHEN CHARLES STEACY •• Bachelor of Arts Oklahoma State University Stillwater, Oklahoma 1969 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the Degree of MASTER OF ARTS December, 1978 ICONOCLASM: A CHRISTIAN DILEMMA - A BYZANTINE CONTROVERSY Thesis Approved: '. ~- Dean of the Graduate College 1019541 ii P~F~E This thesis is concerned with Iconoclasm, the religious upheaval which troubled the Byzantine conscience for over a century. There have been numerous theories adduced by his torians to account for this phenomenon. It is the purpose of this study to view the varying interpretations, analyze their shortcomings, and to put forth a different view of the controversy, one that more adequately expresses the deeply rooted religious nature of the movement, a movement not only of the eighth and ninth centuries but an idea which was nurtured in fertile soil of the Old Testament and Apostolic Christianity. The author wishes to express heartfelt appreciation to his thesis adviser, Dr. George Jewsbury, whose unflagging solicitude, support, and inspiration were instrumental in the preparation of this work. A note of thanks is given to Mrs. Karen Hoyer, whose typing expertise, in the final analysis, made the difference between success and failure. iii TABLE OF CONTENTS Chapter Page I. INTRODUCTION AND HISTORIOGRAPHICAL ESSAY 1 II. THEOLOGICAL AND PHILOSOPHICAL COURSES OF THE CONTROVERSY. • • . • . • • . • . 13 Genesis of the Cult of Icons .•.• 13 The Scriptures as the Foundation of Iconoclasm. 26 Precursors of ·the Iconoclast Movement . 30 Origen . 31 Eusebius . -
Faith Formation Office (631) 661-9353 Parish Social Ministry Office (631) 661-9354 Day Care Office (631) 422-4681 [email protected]
Our Lady of Grace Roman Catholic Church February 23, 2020 7th Sunday in Ordinary Time We change lives through the Risen Christ By Prayer By Presence Praying daily for the success of our Joining together at Mass every weekend for mission and for our intentions. mutual support and the grace God offers . 666 Albin Avenue, West Babylon, New York 11704 Parish Office (631) 587-5185 Fax (631) 587-1427 Faith Formation Office (631) 661-9353 Parish Social Ministry Office (631) 661-9354 Day Care Office (631) 422-4681 www.ourladyofgrace.net [email protected] We Celebrate the Eucharist Vigil of Sunday: 5:00pm Saturday Evening Sunday: 8:00am, 10:00am (Children’s Liturgy of the Word), 12:00 Noon (Choir) Weekdays: Monday - Friday 8:00am and 9:00am - Saturday 8:00am Holy Days: See inside By Witness By Support Witnessing daily our love for God Sharing our gifts and and neighbor. encouraging one another. Our Parish Communion Our Clergy Baptism Rev. Joseph Davanzo, Pastor Call the Office for more information or to schedule Rev. Gabriel Miah, Associate an appointment for a Baptism interview. Rev. Martin Adu Gyamfi, Associate This should be done as soon as practicable. Deacon Ricardo Garcia +++++++++ Deacon Brian Miller Matrimony Deacon Irwin Saffran Arrangements for marriage should be made as soon Our Pastoral Staff as possible but not less than 18 months prior to the Jeanmarie Florio, Day Care Director intended wedding date. Peggy Harnisch, Faith Formation Director +++++++++ Ann Kristoffersen, Parish Social Ministry Reconciliation James Pisano, Facilities Manager Every Saturday: 4:00 - 4:45pm in the Church Terence Purtell, Director of Music or call for an appointment. -
Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)
January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4 Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes • Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses. -
THE SHROUD of TURIN Its Implications for Faith and Theology
I4o THEOLOGICAL TRENDS THE SHROUD OF TURIN Its implications for faith and theology ACK IN I967, a notable Anglican exegete, C; F. D. Moule, registered a B complaint about some of his contemporaries: 'I have met otherwise intelligent men who ask, apparently in all seriousness, whether there may not be truth in what I would call patently ridiculous legends about.., an early portrait of Jesus or the shroud in which he is supposed to have been buried'. 1 Through the 195os into the 196os many roman Catholics, if they had come across it, would have agreed with Moule's verdict. That work of fourteen volumes on theology and church history, which Karl Rahner and other German scholars prepared, Lexikon fiir Theologie un d Kirehe (i957-68), simply ignored the shroud of Turin, except for a brief reference in an article on Ulysse Chevalier (1841-1923). Among his other achievements, the latter had gathered 'weighty arguments' to disprove the authenticity of the shroud. Like his english jesuit contemporary, Herbert Thurston, Chevalier maintained that it was a fourteenth-century forgery. The classic Protestant theological dictionary, Die Religion in Gesehichte und Gegenwart, however, took a different view. The sixth volume of the revised, third edition, which appeared in 1962 , included an article on the shroud by H.-M. Decker-Hauff. ~ The author summarized some of the major reasons in favour of its authenticity. In its material and pattern, the shroud matches products from the Middle East in the first century of the christian era. In the mid-fourteenth century the prevailing conventions of church art would not have allowed a forger or anyone else to portray Jesus in the full nakedness that we see on the shroud. -
Ancient Edessa and the Shroud: History Concealed by the Discipline of the Secret
ANCIENT EDESSA AND THE SHROUD: HISTORY CONCEALED BY THE DISCIPLINE OF THE SECRET By Jack Markwardt THE IMAGE OF ANTIOCH Modern sindonology, drawing substantially upon the Mandylion Theory,1 appears to have established, within a reasonable degree of certainty, a substantial portion of the medieval biography of the Turin Shroud,2 commencing with its historical debut, between 5443 and 569,4 as the Image of Edessa; however, the relic’s whereabouts during the Missing Ancient Centuries, the half-millennium spanning its disappearance from Christ’s tomb to its reappearance in sixth-century Edessa, remain the subject of debate. The author’s 1999 hypothesis,5 that the Shroud was taken, in apostolic times,6 to the Syrian city of Antioch, concealed and lost in 362,7 rediscovered in ca. 530,8 and conveyed to Edessa9 when Antioch was destroyed in 540,10 is supported by historical records which evidence the presence of a Christ-icon in both fourth-century Syria and sixth-century Antioch.11 In the fourth century, Athanasius, the Bishop of Alexandria (ca. 328-373), affirmed that a sacred Christ-icon,12 traceable to Jerusalem and the year 68, was then present in Syria:13 …but two years before Titus and Vespasian sacked the city, the faithful and disciples of Christ were warned by the Holy Spirit to depart from the city and go to the kingdom of King Agrippa, because at that time Agrippa was a Roman ally. Leaving the city, they went to his regions and carried everything relating to our faith. At that time even the icon with certain other ecclesiastical objects were moved and they today still remain in Syria.