DOCSLIB.ORG

MATIONS, Coj'ît.Jnica Tod to Council and Jabbers Cf Tho League, N/2 0109

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
MATIONS, Coj'ît.Jnica Tod to Council and Jabbers Cf Tho League, N/2 0109 LEAGUE 0? MATIONS, COj'ît.jnica tod to Council and_ 0.388.H,176.1923.1. jabbers cf tho league, Geneva, June 4th, 1923, n/2 0109/ 2 fi 709 1/28621/26709 EüNGAHIAN-SPEAKING GRESi: OATOOLIG MINORITES IN RCUMAFIA. Note by the Secretary-Generals In accordance with the Council1a Resolution of June 27tli, 1921, tho Secretary-General forwarded to the Rouir.auian Government on March 17 th, 1923, for- its oh nervations, a cony of a petition dated January 31st, 1923, from the Greek- Catholic Hungarians’ General Committee, with regard to the situation of Hungarian-speaking Greek Catholics in Roumania, «l>his petition had been forwarded to the Secretariat hy the Hungarian Society of Foreign Affairs, At the request of the Roumanian Government, the President of the Council extended for one month the period of two months fixed in the Resolution of June 27th,1921, within which observations on this petition might be submitted. The Secretary-General has received a note, dated May 25th, 1025, from the Roumanian Minister for foreign Affaire^ for-war ding a Memorandum containing-the Roumanian Government1s observations on the petition„ The Secret ary-General has the honour to communicate herewith these documents for the information of tho Members of the Council and of the league, -1- I, PETITION TïïB G T ^ K CATHOLIC HUNGARIANS' ÇL±COîÏÏjTTTEE^ Budapest, 31st January, 1923» Sir, The Greek Catholic Hungarians General Co u t itt.ee/.Budapest VII. Hottonbiller utoa 5/3./ through the medium of the Hungarian Society of Foreign Affairs which is a member of the Union of the League of Nations presents the following request which it believes to belong to the jurisdiction of the League of Nations: Acting upon the repeated request of the Greek Catholic Hungarians, the Holy See founded on June the dth, 1912 the Greek Catholic Bishopric and Diocese of H&^dudorog. Tho "bulla pr-palis” vfa ich decreed the foundation of this Diocese, used the following language : n Jam vero inter fideles graeci ritus excreverunt etiar qui lingua hungarica utun bur, quiquo a Sane ta Se de instan tissime notierunt ut diocesis proln.sdem conderelrer". The public census of 1910 established 304, 922 Greek Catholics in Hungary whose mother tongue was Hungarian, Of th-'se only 183,575 belong to the diocese of Hajdudorog, the irajor party of the missing 1 2 0 , 747 Greek Catholics of Hungarian mother tongue residing to-day in the territories which the Treaty of Trianon assigned to Rumania, thereby ignoring ethnographical conditions. e * * .. A w v j r O-ij-Lg On a . «A I _ 3 . u 3. Q tr. U-UiiO ^ i/j.o o .. j 1 „ j , . o s. L tsrishos •: f the same Diocese y situated in the former counties s 0f TFgoosa, Ssata av and Bihar, 1 parish of the Crook Cotnoli ; Diocese of Esgy^a::-s.a » 42 In all, m c l u d m g 5XSCX parishi-.-nerc of whom only 3440 do not speak Hungarian fluently - were assigned to the '.Rumanians. There eie in addition 35 Gh-oek Gath olio Hungar ian parishes with 19 761. parishioners situated in the so-called nSztekelyfoldn> "land of the % eklers” in i’ransyl'v ania , which a Is* "belonged to tho Die-ce so of Hajdudor g and are to-day assigned to Humania, Of these last mentioned perishloners only 2253 do not speak Hungarian fluently. It is claimed on practically inoontroverti'ble evidence that tho new Go'f^rnment of Great or Hunan 3. a m violation cf tho existing treaties uses every means at its dsspoooX to reduce tho hrunhe x of Hungarian-1 residing on its respective terri inrissc +o illustrate this contention it can X-3 s ta tod that the Rumanian authorities do not recognise the Hungarian nationality of toe Greek Catholic Hungarians passed under their jurisdiction» This is shovm and evidenced Doth hy their census reports and etherwise„ ïheir theory seems co he that the Greek Catholics can only he ‘BimianianS, a theory which is manifestly wrong and disproved hy the facts of the caseUnder this theory they compel all Greek Catholics m spite of desperate protests of thoir parents to attend Human!an schools only and positive3.y refuse them per- m;.ssi-'n to register in Hungarian schools provided cf course those latter have any xvay not been closed j.n the various d:‘ strio 13 long ago „ It is evident that the open denial of the us e of tLe Hungarian language, box uoin school and c-hurch, constitutes a flagrant violation o f the existing treaties -which g oa ran bee full freedom and equality to all mi.ooriti.es "both in the svlioolfi and in Church, - 3 - It is claimed that these Greek Catholic^ Hungarians live under a system of political coercion which makes it impossible for them to present their complaints in the premises in their own name.. This is why the Greek Catholic Hungarian G-eneral Committee mentioned above makes bold to speak for them, Inasmuch as this question is also one which belongs to the Jurisdiction of the K^ly See - as far as the reassignment of the above parishes to the Diocese of Hajdudorog is concerned - steps have been taken to bring this matter to the attention of the respective authorities of the Church, Considering, however, that it is also one of inter­ national law and seeing that, in tho Treaties already concluded, Rumania has agreed that the League of Nations shall be the guar ant/) r of the rights of minorities, our Society of Foreign Affairs deems it proper to identify itself with the wishes of the mentioned Committee and respectfully appeals to you that the League of Nations may be informed of this matter and appropriate me ans and ways m y be found that the rights of the Greok Catholic Hungarians shall be effectively pro tec ted = We have the honour to request you for the favour of a reply and also to request you that the decision of the league of Sations in the premises may be communicated to us in due time» HUNGARIAN SOCIETY OF FOREIGN AFFAIRS, (Signed) Count Albert Apponyi» Note by the Secretariat, Th$ tables giving the details of the number of Greek Catholics, the number of Hungarian spea.k5.ng, non Hungarian speaking persons in the various parishes now under Roumanian jurisdiction and information on the language u?ed in Church services„ are kept in the Secretariat and at the disposal of the members of the League, - 4 - M TüEB ALIEN RULE. 'dumber of Of whom the All (.-reek following. Ca oholic s, speak speak Hungar­ net ian. B'iir.-g al ­ ia "i , ! parishes under Czechish rule 36655 34035 2620 1 parishes under Rxunanian rule 70662 649 69 5693 4 parishes Total*. 107317 :99004 : 8313 The language nf the parishioners used for the Church service and tho language of the sermons showed the following proportion : The language of the The language of the Church service. sermons> It was entirely Hungaria:d It was entirely Hungarian in 51 parishes in 72 Parishe Hungarian - 'Ruthenian Hungarian - Ruthenian in .10 in 7 " Hangarian - Rüm&nian Hungarian - Rumanian TT in 'i . in 4 !7as entirely Rut he ni an 3 IT was entirely Rubhânian n n Rumanian 32 Ti in IT ” n Rumanian 21 TT Total 104 parishes Total 104 The pnly reason why the [Langage of tho parishioners in tho church service was Ruthenian and Rumanian in 25 parishes and why the sermons were helA in Rumanian in 21 parishes is because the clergy and teachers in these parishes taken over from Ruthenian and Rumanian dioceses were chauvinists of the extreme kind and tried to. make the Ruthenian and Rumanian lithurgical languages appear/ as having the stamp of approval of tho Church and the Hungarian parishionera although not understanding those languages for this rsasvn tolerated both Church service and sermons in these languages;* In the parishes mentioned of 798 parishioners in Csengerbag^s only 101 did not speak Hungarians This villa go - it may he observed also contained 644 Hungarian members of the Reformed Church, In C&anisslô out of 2099 Greek Catholics only 204 did not speak Hungarian -5- but the village had in eddition 25 39 Hungarian residents who were members of the Homan Catholic and Heformed ChurchesD In Piskolt out of 1237 Greek Catholics only 91 did not speak Hungarian, hut there ware in addition 1264 residents of IIung»rian mother tcngus who belonged to the Homan Catholic and ileforred Churches, It is clear therefore that the language used by the whole population of these villages could not have been any other but the Hungarian., which language everybody understood, although as above-mentioned,, tbs language of the oliurch service r.nd serrons was the Rümaniau which goes to show that even at the tire cf Hungarian rule the Rumanian Church authorities use! arbitrary methods to eliminate as much as possible the use of the Hungarian language from, both church and school and the Hungarian Government tolerated this abuse out of an ill interpreted sense of liberalism» It may be easy to surmise what the conditions to-day are* Let us add that the data referring to the Church service and sermons are drawn from the statistlus as kept by the local parsons which were annually submitted to the Central Bureau of Statistics, They data from the year Ie* 3-8 <> ÏJN. KE^'IT 2RÜM THE RQTH^ÏAN aCV~! ^ •}:■•;?., Under the Roumunion Constitution> Roumanian nationals, 8re guaranteed on tiro freedom ox conscience r n3 cf elr cation, •rithout distinction of race.
Load more

Recommended publications
  • Downloaded from Brill.Com10/09/2021 07:17:43PM Via Free Access Chapter 1 the Cult of Saint Leonard at Zoutleeuw
    Ruben Suykerbuyk - 9789004433106 Downloaded from Brill.com10/09/2021 07:17:43PM via free access Chapter 1 The Cult of Saint Leonard at Zoutleeuw Saint Leonard’s Altarpiece In July 1476, the churchwardens of Zoutleeuw gathered in a tavern to discuss commissioning an altarpiece dedicated to Saint Leonard. After their meeting, they placed an order in Brussels, and the work was finished in March 1478. The churchwardens again travelled to Brussels to settle the payment, and the retable was shipped to Zoutleeuw via Mechelen.1 The subject and the style, as well as the presence of Brussels quality marks on both the sculpture and the case of the oldest retable preserved in the Zoutleeuw church today (fig. 8), confirm that it is the very same one that was commissioned in 1476.2 Saint Leonard, the Christian hero of the altarpiece, lived in Merovingian France around the year 500. His hagiography identi- fies his parents as courtiers to King Clovis and states that he had been baptized and instructed in Christian faith by Saint Remigius, archbishop of Reims. Leonard quickly won Clovis’ goodwill, and was granted many favors by him. Not only was he allowed to free the pris- oners he visited, he was also offered a bishopric. However, preferring solitude and prayer he refused the honor and instead went to live in a forest near Limoges, where he preached and worked miracles. One of these wonders involved the pregnant queen, who had joined her husband on a hunting party in the woods and was suddenly seized by labor pains. Leonard prayed on her behalf for safe delivery.
    [Show full text]
  • FURTHER THOUGHTS on the SYMBOLIC ORIENTATION of ST HELENA's CHURCH by R.W.E
    Rep. Lundy Field Soc. 45 FURTHER THOUGHTS ON THE SYMBOLIC ORIENTATION OF ST HELENA'S CHURCH By R.W.E. FARRAH 4, Railway Cottages, Long Marton, Appleby, Cumbria CA16 6BY INTRODUCTION The publication of my first paper (Farrah 1992) elicited a prompt response and a productive correspondence from Myrtle Temstrom (Temstrom 1993). This highlighted a number of errors in my original paper which were subsequently corrected and presented (Farrah 1994) together with an apology to Temstrom for assuming that her date for the consecration of the church, given in her book, A Lundy Album, was incorrect (Farrah 1992,82). This publication was in fact the first time the date of the consecration had. been corrected to June 17th. My sources for supposing the 7th June 1897 to be correct were a newspaper cutting of an account of the dedication of the church supplied by Joy Slocombe, Curator of the Ilfracombe Museum and taken from The 1/jracombe Chronicle, Loyd (1925,43), and an article on the 75th Anniversary Service in Vol.9 of the Illustrated Lundy News and Landmark Journal. With these various sources agreeing to 7th June 1897, I had wrongly assumed Temstrom's date to be incorrect. It seems likely, as Temstrom suggests, that the error first occurred in the 1/jracombe Chronicle, 'possibly by typographic ommission of a digit' (Temstrom 1993,56) and was then subsequently duplicated. With so many of the major reference works giving the incorrect date, it is an error which is likely to occur again, as indeed it has in one recently published book (Lamplugh 1993,75).
    [Show full text]
  • St. Ambrose and the Architecture of the Churches of Northern Italy : Ecclesiastical Architecture As a Function of Liturgy
    University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2008 St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy. Sylvia Crenshaw Schneider 1948- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Schneider, Sylvia Crenshaw 1948-, "St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy." (2008). Electronic Theses and Dissertations. Paper 1275. https://doi.org/10.18297/etd/1275 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B.A., University of Missouri, 1970 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Art History University of Louisville Louisville, Kentucky December 2008 Copyright 2008 by Sylvia A. Schneider All rights reserved ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B. A., University of Missouri, 1970 A Thesis Approved on November 22, 2008 By the following Thesis Committee: ____________________________________________ Dr.
    [Show full text]
  • Alignment and Location of Medieval Rural Churches
    ASPECTS OF THE ALIGNMENT AND LOCATION OF MEDIEVAL RURAL CHURCHES by Ian David Hinton being a Thesis submitted for the degree of Doctor of Philosophy in the School of History, University of East Anglia August 2010 © This copy of the thesis has been supplied on the condition that anyone who consults it is understood to recognize that its copyright rests with the author and that no quotation from the thesis, nor any information derived therefrom, may be published without the author’s prior, written consent St Mary’s and St Lawrence’s, South Walsham, Norfolk - two churches in the same churchyard, but aligned 10° differently ABSTRACT This thesis explores the alignment of medieval rural churches and discusses whether their differing alignments have any specific meaning. It also examines the location of rural church sites and the chronology of church creation in relation to the process of settlement nucleation, the topography of church sites and their possible reuse. A survey of almost 2000 rural medieval churches provides the basis for this study. Part I provides a broad context for the detailed consideration of the results of the survey and their significance. It summarises earlier church alignment studies and the issues that they raise; the practice of alignment more generally; studies of the rural church and its place in the landscape; and earlier studies of medieval rural settlement. Part II describes the survey methodology and its basic results, applies the results to the theories advanced in earlier studies and evaluates them in the light of this new evidence. Part III discusses and analyses two significant variations which have been uncovered: the clear pattern of spatial variation in church alignment between the east and the west of the country, and the fact that between two and three times as many churches were built on east-facing slopes as on west-facing slopes.
    [Show full text]
  • The Orientation of Pre-Romanesque Churches in the Iberian Peninsula
    Nexus Netw J (2015) 17:353–377 DOI 10.1007/s00004-014-0231-7 RESEARCH The Orientation of Pre-Romanesque Churches in the Iberian Peninsula Antonio Ce´sar Gonza´lez-Garcı´a • Juan Antonio Belmonte Published online: 8 January 2015 Ó Kim Williams Books, Turin 2014 Abstract The orientation of Christian churches is a distinctive feature of its architecture, repeating patterns from early Christian times that show a general tendency to orientate their apses in the solar range, with a predilection for orien- tations near the astronomical equinox. We measured the orientation of a total of 167 churches built prior to A.D. 1086. A comprehensive statistical analysis of the sample indicates a decisive orientation pattern, with a clear tendency to orientate according to the standard tradition, albeit with certain particularities. Three sub- samples are examined to find the tendencies at each different historical time. This exercise indicates that the main group of orientations seem to relate to the Canonical equinox on 25 March, while popular ‘expected’ orientations, such as that of the rising sun on the day of the patron saint of the church, are completely absent. Other groups of orientations are specific to each period, such as that towards sunrise on Saint James’s day, important only after the discovery of the saint’s tomb in the ninth century. Keywords Pre-Romanesque architecture Á Church orientation Á Christian religion Á Iberian Peninsula Á Archaeostronomy Á Julian calendar Á Gregorian calendar Á Mozarabic architecture A. C. Gonza´lez-Garcı´a(&) Instituto de Ciencias del Patrimonio Incipit CSIC, Santiago de Compostela, Spain e-mail: [email protected] J.
    [Show full text]
  • Mukacˇevo, Church of the Rusyn People
    Journal of Eastern Christian Studies 67(3-4), 243-270. doi: 10.2143/JECS.67.3.3149534 © 2015 by Journal of Eastern Christian Studies. All rights reserved. MUKACˇEVO, CHURCH OF THE RUSYN PEOPLE CONSTANTIN SIMON The city of Mukačevo (Rusyn: Mukačevo, Hungarian: Munkács, Ukrainian: Mukačeve or Mukačiv), from which the diocese draws its own name, is now a small town on the Latorica (Hungarian: Latorca) river, located in the Transcarpathian region of today’s Ukraine. Separated from the rest of the Ukrainian republic by the Carpathian mountains, it faces Hungary, to which it belonged for most of its long history. Today, Mukačevo is overshadowed in importance by the younger city of Užhorod,1 the regional capital just on the Slovak border, and also the residence of the Greek Catholic bishop. A VISIT TO MUKACˇEVO About fifteen years ago, when I last visited the cathedral of the Holy Cross in Užhorod, it had been newly appropriated by the Greek Catholics from the Orthodox who had held it during the Soviet period. Much had not changed, except the antimension (corporal) on the main altar, since both confessions were employing similar rites. But I did notice some subtle alter- ations. Once again, the side altars were in full use, a rarity today in western Roman Catholic churches. The mass or liturgy which had just been cele- brated on one of them resembled nothing I had previously seen in the Byzantine world and followed a latinized form of service long since disa- vowed by the Uniats themselves. All, including the proskomedia (Byzantine 1 The name Užhorod is a modern invention of the nineteenth century and popularized during the time the region was part of Czechoslovakia during the last century.
    [Show full text]
  • Liturgical Ordering in Church Design;
    THE ARCHITECTURE OF LITURGY: LITURGICAL ORDERING IN CHURCH DESIGN; THE AUSTRALIAN EXPER IENCE IN PERSPECTIVE Stephen Paul Hackett A t hesis submitted for the degree of Doctor of Philosophy in the Faculty of the Built Environment The University of New South Wales Sydney, Australia 2011 Thesis/Dissertation Sheet Sumame or Family name: Hackett First name: Stephen Other name/s: Paul Abbreviation for degree as given in the University calendar: PhD School: Built Environment Faculty: Built Environment Title: The Architecture of Liturgy: Liturgical Ordering in Church Design; the Australian Experience in Perspective Abstract 350 words maximum: (PLEASE TYPE) 'Liturgical ordering' denotes the spatial arrangement of churches for celebration of Christian liturgy. Its evolution from the earliest of known church structures can be described In five epochs, the last of which continues to emerge. This evolutlon reveals liturgy as being the abiding and indispensable design determinant for churches. Among the constitutive elements or church architecture. liturgical ordering has received little scholarly attenllon. The Architecture of Liturgy: Uturgical Ordering In Church Design; the Australian Experience In Perspective sets out to remedy this. examining the development of liturgical ordering In Catholic churches during the twentieth and early twenty-first centuries. Inspired by the liturgical movement, these orderings gained prominence following Vatican Council II. 1962-1965, which enjoined that churches be built for the sacred murgy and the active participation of the faithful. The Implementation of this imperative brought about widespread lnnovallon In church design, most significantly through new and adapted liturgical orderings. mari<lng a major shift after centuries or standardised ordering In churches.
    [Show full text]
  • Church in the Middle: Greek-Catholics in Central and Eastern Europe
    Religion, State and Society, Vol. 20, Nos 3 & 4, 1992 Church in the Middle: Greek-Catholics in Central and Eastern Europe SERGE KELEHER Greek-Catholicism is the particular expression of Christianity that practises Eastern Orthodox liturgy, spirituality, discipline and theology, in communion with the Roman Catholic Church.' In Europe the Greek-Catholic churches are mostly located along the geographic-religious 'fault line' that separates East from Wes!.' The oldest continuous group of Greek-Catholics is found in Sicily and Calabria, the classic Magna Graecia, with a monastery at Grottaferrata, just outside Rome, that will celebrate its millennium in 2004. The large majority of Greek-Catholics are in Eastern Europe, and have suddenly come to our attention because of their renaissance after the communist persecution, their inadvertent position as an ecumenical stumbling-block suddenly impeding the dialogue between Roman Catholicism and Eastern Orthodoxy, and their political role in Ukraine and Romania. Historical Background: General Ever since the Roman Catholic Church and the Eastern Orthodox Church lapsed from full communion, there have been efforts to restore that communion. Some of these efforts made matters worse - such as the infamous Fourth Crusade, seeking to impose a solution by military force. Other attempts tried to achieve progress through forms of dialogue, such as the Council of Florence, but proved unsuccessful. Over the centuries, many Roman Catholics and Eastern Orthodox lost sight of each other, and began to think of one another - if at all - as distant heretics and schismatics, rather than as an estranged part of the one Church. With the fall of Constantinople to the Ottoman Turks in 1453, the situation of Christians in the Muslim countries became precarious, and Christians naturally looked around for protection.
    [Show full text]
  • Natural and Calendar Festivals in Medieval Slovenia
    Locating the festival, positioning the feast: natural and calendar festivals in medieval Slovenia Article Accepted Version Ča val, S. (2018) Locating the festival, positioning the feast: natural and calendar festivals in medieval Slovenia. World Archaeology, 50 (2). pp. 300-322. ISSN 0043-8243 doi: https://doi.org/10.1080/00438243.2018.1538814 Available at http://centaur.reading.ac.uk/82779/ It is advisable to refer to the publisher’s version if you intend to cite from the work. See Guidance on citing . To link to this article DOI: http://dx.doi.org/10.1080/00438243.2018.1538814 Publisher: Taylor & Francis All outputs in CentAUR are protected by Intellectual Property Rights law, including copyright law. Copyright and IPR is retained by the creators or other copyright holders. Terms and conditions for use of this material are defined in the End User Agreement . www.reading.ac.uk/centaur CentAUR Central Archive at the University of Reading Reading’s research outputs online Workflow: Annotated pdf, CrossRef and tracked changes PROOF COVER SHEET Journal acronym: RWAR Author(s): Saša Čaval Article title: Natural and calendar festivals in medieval Slovenia Article no: 1538814 Enclosures: 1) Query sheet 2) Article proofs Dear Author, 1. Please check these proofs carefully. It is the responsibility of the corresponding author to check these and approve or amend them. A second proof is not normally provided. Taylor & Francis cannot be held responsible for uncorrected errors, even if introduced during the production process. Once your corrections have been added to the article, it will be considered ready for publication. Please limit changes at this stage to the correction of errors.
    [Show full text]
  • Liturgy of the Hours and Islamic Salat
    LITURGY OF THE HOURS AND ISLAMIC SALAT A Comparative study of Public-Liturgical Worship of Christians and Muslims Dissertation presented in fulfilment of the requirements for the Doctorate Degree in the Faculty of Catholic Theology at the Otto-Friedrich-University Bamberg Alfred C. Anazodo 2001 II TABLE OF CONTENTS Abbreviations, Sources and Bibliography....................................................................VIII 1. General abbreviations, Periodicals, Magazines, Lexica and collections..............VIII 2. Sources......................................................................................................................X 3. Bibliography .........................................................................................................XIII PREFACE.........................................................................................................................1 CHAPTER ONE............................................................................................................... 4 1. Introduction .................................................................................................................. 4 1.1 General remarks on worship................................................................................... 4 1.1.1 Ritual in worship ............................................................................................. 7 1.1.2 Ritual-Symbolic Action .................................................................................... 7 1.2 Remarks on Christian worship ..............................................................................
    [Show full text]
  • The Orientation of Scottish Churches, Illustrated by an Analysis Op Some Examples in Aberdeenshire and Banffshire
    THE ORIENTATION OF SCOTTISH CHURCHES. 1691 III. THE ORIENTATION OF SCOTTISH CHURCHES, ILLUSTRATED BY AN ANALYSIS OP SOME EXAMPLES IN ABERDEENSHIRE AND BANFFSHIRE .. EELES C B . yF , F.R.HisT.S., F.S.A. SCOT. orientatioe Th f ancieno n t churche featura s i s constano es sod -an t familiar that it appears to have escaped investigation in Scotland. A certain amount of attention has been given to it further south, but with no very definite result, except to emphasise the almost universal adoptio e practiceth f o n . With notable exceptions, chiefl Italyn i y , all Christians observe t Reformatiodowde i th o nt n period. Since that time, especiall recenn yi t days e morth , e extreme Protestant then o s - one hand Romad an , n Catholic othere th n ,o st aside i hav t ese , while Anglican and Oriental Christians have continued to maintain it. Orientation include e congregationth s t leas a e officiatinr th o t, g clergy, facing east during prayer e buildinth , f churchege o th d an s placin accorto altargof as d sso wit h this principle buriathe of l and , the dead with the feet towards the east. The principle appears to- belong to natural religion, and not to be peculiar to Christianity. It would seem, however, that the Jews prayed facing west, both in the Temple and in the synagogues. Maimonides, tracing this to Abra- ham praying upon Mount Moriah, considers that it was done in opposi- tion to Gentile practice.1 Tertullian, c. A.D.
    [Show full text]
  • Excerpted from Adams, a History of Western Art
    Excerpted from Adams, A History of Western Art. New York: McGraw-Hill, 1997, 166-7, 193-5, 206-7, 247-9 Basilicas The Early Christians worshiped in private homes until the early fourth century C.E. But when Constantine issued the Edict of Milan in 313, they were suddenly free to construct places of worship. From that point on, Christianity was legally protected from persecution, and it soon became the official religion of the Roman Empire. New buildings were needed to accommodate the large and ever-growing Christian community. Unlike Greek and Roman temples, whose main purpose was to house the statue of a god, Christian churches were built so that crowds of believers could gather together for worship. With the active support of Constantine, many churches were constructed in very few years—in Constantinople (the new name Constantine had given to Byzantium, now known as Istanbul), in Italy, in the Holy Land, and elsewhere in the Roman Empire. Churches were modeled on the Roman basilica because of the need for space. The Early Christian basilica was to become the basis for church architecture throughout western Europe. None of the Early Christian basilicas has survived in its original form, but an accurate floor plan of Old St. Peter's Basilica (figs. 10.2 and 10.3) still exists. The architectural design of the Christian basilica conformed to the requirements of Christian ritual and especially to the role of the altar, where the Mass was performed, as its focal point. The movable communion table used in Christian meeting places before 313 was replaced by a fixed altar that was both visible and accessible to the worshipers.
    [Show full text]