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Engaging Minds Beyond the Classroom in This Issue from the Desk of The
statements COLLEGE OF SOCIAL & BEHAVIORAL SCIENCES University of Northern Iowa | 2016 EDITION Geography professor and student identify plant species during a BioBlitz in George Wyth Memorial State Park ENGAGING MINDS BEYOND THE CLASSROOM IN THIS ISSUE FROM THE DESK OF THE 1 WHERE IN THE WORLD? DEAN College faculty and students span the globe Greetings from CSBS! 2 COLLEGE UPDATES This year has been an exciting one filled with tremendous A little of what we’ve faculty, student and staff achievements. A big theme that been up to this year emerged this year is one of active engagement. One of the hallmarks of a UNI education is the opportunity 14 STUDENT for students to work directly with faculty, in the classroom HIGHLIGHTS and beyond, gaining crucial insights from applying their Just a few of the many classroom learning to “real-world” settings. students making CSBS Throughout the stories in this year’s magazine, you will proud see students and faculty engaged in a wide range of learning and service opportunities. From the cutting-edge 19 ALUMNI UPDATES research occurring in psychology’s PNE lab and our faculty Catch up with a few volunteering in local citizenship classes offered to refugees CSBS alumni – and and immigrants to the numerous national and international experiences our students and faculty are participating in please keep in touch with around the world. us! Our success also depends on our alumni and friends 20 THANK YOU! such as you. Your support has been crucial in providing internship opportunities, donating scholarships and sharing CSBS Loyalty Roster your professional expertise with our current students though classroom visits. -
Th E Bells of St. M Ar
GOD IS GOD IS FEBRUARY 2017 Dear Saint Mary's family, We are off to a good start for 2017. As I write this letter we are just three full weeks in to the new year and already so much is happening. We have held our first Annual Meeting together, and the response has been very posi- tive. At that meeting we were able to make amendments to the church’s By-Laws that will allow us to go forward with a smaller eight person Vestry, all of whom were elected unanimously by the members present at the meeting. At our February Vestry meeting we will vote for a Junior Warden, Treasurer, and Secretary. With that accomplished we will begin the process of looking at all of the different aspects of the way we at Saint Mary’s currently do things. The end goal of that process is to identify and eliminate any barriers to growth that might not have been considered, and to find ways to improve upon many of the things we are already doing well. To that end, please begin to pray to see if God may be calling you to participate in any of the ministries that currently exist at Saint Mary’s. This is going to be a fun and exciting time for us to bond and grow together as we seek to strengthen the teams and look at the ways they function. Ushers and Greeters, the Flower and Altar Guilds, Eucharistic Ministers and Visi- tors… Perhaps you have a special talent or hobby that could be used to the Glory of God and you have never considered how. -
FRATERNITY INSIGNIA the Postulant Pin Signifies to The
FRATERNITY INSIGNIA The Postulant pin signifies to the campus that a man has affiliated himself with Alpha Chi Rho. The symbol which appears on the pin is called the Labarum. It is a symbol that is made up of the Greek letters Chi and Rho. The Postulant pin is to be worn over your heart. A good way to remember the proper placement of the pin is to count three buttons down from the collar (of a dress shirt, for example) and three finger widths to the left of the button. Never wear your Postulant pin on the lapel of a jacket; keep it close to the heart. The same rules apply to the Brother's badge that a man receives upon initiation into Alpha Chi Rho. The Roman Emperor, Constantine, like most Romans, did not believe in Christianity. However, historians say that Constantine saw a Labarum in the sky on the night before a battle. He had the symbol placed on banners and shields, then recorded a furious victory over his foe. Constantine then converted to Christianity and made the Labarum the symbol of the Imperial Roman Army. Alpha Chi Rho makes use of two forms of the Labarum. The ancient form of the Labarum is the chief public form of the Fraternity. In addition to the postulant pin, the Labarum appears predominately on the Fraternity ensign (flag). The other form of the Labarum, its modified configuration, is very significant to the Ritual of the Fraternity. Also, it is the form used on the Brother's badge. The badge is made up of a modified Labarum mounted on an oval. -
The Instrumental Cross and the Use of the Gospel Book Troyes, Bibliothèque Municipale MS 960
The Instrumental Cross and the Use of the Gospel Book Troyes, Bibliothèque Municipale MS 960 Beatrice Kitzinger In approximately 909, a Breton named Matian together with his wife Digrenet donated a gospel manuscript to a church called Rosbeith. They intended it should remain there on pain of anathema, never to be taken from the church by force but provided with a dispensation for removal by students for the express purpose of writing or reading. With the exception of the date, which is recorded elsewhere in the manuscript, these specifications all appear in a short text written in distinctive, highlighted script at the close of Luke’s chapter list (f. 71): These little letters recount how Matian, and his wife Digrenet, gave these four books of the gospel as a gift to the church of Rosbeith for their souls. And whosoever should remove this evangelium from that church by force, may he be anathema—excepting a student [in order] to write or to read.1 The location of Rosbeith is unknown, but we may surmise that it was a church attached to a larger abbey in Brittany, according to Breton nomenclature.2 Apart from their Breton origins and evident appreciation for scholarship, the identities of Matian and Digrenet are similarly murky. The particularizing nature of the note extends only to a statement of Matian and Digrenet’s motive for the gift—“for their souls”—and a designation of the contents: “these four books of the gospel.” We know, however, that the couple was anxious Kitzinger – Instrumental Cross about the fate of their souls at judgment, and we know that they thought the gospel manuscript at hand might help. -
Life of Christ Processional Cross Images Explained
CM ALMY – LIFE OF CHRIST PROCESSIONAL CROSS KEY TO IMAGES FRONT – ENAMEL IMAGES Annunciation. Angel Gabriel visits Mary to tell her she is to bear Jesus, “Son of the Most High.” Luke, 1:26-28 Visitation. Mary visits her cousin Elizabeth, mother of John the Baptist. Luke 1: 39-56 Nativity. Mary Magi (Three Wise Crucifixion of Flight to Egypt. Christ Brought to gives birth to Jesus Men) visit Mary Jesus Christ. Jesus Joseph, Mary and Temple for in a manger. and Infant Jesus. on Cross, flanked Infant Jesus flee to Purification. Luke 2: 1-14 Matthew 2:1-12 by Mary and St. Egypt to escape Mary, Jesus, John (an image Herod’s jealousy. Simeon and Anna. also called The Matthew 2: 13-16 Luke 2: 22-39 Rood.) Baptism of Jesus by John the Baptist. Matthew 3: 13-17 Mark 1: 9-11 Luke 3: 21-22 John 1: 29-34 Wedding at Cana. Jesus performs miracle of transforming water to wine. John 2: 1-11 Jesus Gathers Apostles at Sea of Galilee. Jesus and fishermen Simon Peter and Andrew. Matthew 4: 18-20 Mark 1: 16-18 Luke 5: 1-11 Last Supper. Jesus and his Apostles share a meal on the night before Jesus is arrested and crucified. Matthew 26: 17-29 Mark 14: 12-25 Luke 22: 7-38 CM ALMY – LIFE OF CHRIST PROCESSIONAL CROSS KEY TO IMAGES BACK – CAST IMAGES OF EVANGELISTS John Eagle The eagle represents the lofty, theological nature of John’s Gospel, which is said to have pierced further into the mysteries of heaven than any man. -
Processional Cross the Cross Is The
The Holy Rood Guild / Notes 3 - Processional Cross The cross is the mark of our identity as Christians. Signed with a cross at our baptism, we are most basically cross-bearers, Christbearers. The cross identifies us as those claimed by Christ. We belong to him, purchased at the price of his own blood. Baptized into Christ, the cross is our destiny and our only hope. Paul could therefore write boldly to the Galatians: "May I never boast except in the cross of Christ." (6:14) Yet for many early Christians the cross was an embarrassing symbol with its associations of scandal and humiliation. The first crosses displayed in public were small, timid inscriptions, not easily identifiable. There were X-shaped and T-shaped crosses and even little anchor-shaped crosses. Indeed for those Christians threatened with persecution the cross was a frightening symbol. The 4th century saw more confident depictions of the cross. It was sometimes adorned with the Lamb or the Hand of God in blessing. The persecution of the Church had ended. Christianity had been legitimized by Constantine, who abolished crucifixion throughout the empire out of respect for Christ. It was Constantine who first used the cross in official public insignia. He placed it on the imperial diadem as well as on the shields of his troops. Early accounts are inconsistent, but it seems that just before the battle of the Milvian bridge, he had a dream in which Christ told him to paint on the shields of his soldiers an inverted "X" with one arm curved over - . -
The Dream of the Rood
The Dream of the Rood translated by Charles W. Kennedy In parentheses Publications Old English Series Cambridge, Ontario 2000 Lo! I will tell the fairest of dreams, that came to me at midnight when mortal men abode in sleep. It seemed to me that I beheld a beauteous tree uplifted in the air, enwreathed with light, brightest of beams. All that beacon was enwrought with gold. Four jewels lay upon the earth, and five were at the crossing of the arms. All the winsome angels of the Lord gazed upon it through the firmament. Nor was that the cross indeed of any evil-doer, but holy spirits looked upon it, men on earth, and all the bright creation. Wondrous was that victor-tree, and I was stained with sin and wounded with my wickedness. I beheld the cross of glory shining in splendour, graced with hangings and adorned with gold. Worthily had jewels covered over all that forest tree. Yet through the gold might I perceive the olden woe of wretched souls, when on the right side it began to bleed. In my sorrow I was greatly troubled, smitten of fear, before that winsome vision. I saw that beacon swiftly change in hangings and in hue; whiles was it all bedewed with moisture, with flowing blood befouled; and whiles adorned with treasure. Natheless, lying there a weary while, I gazed upon the SaviourÕs cross with rueful heart, till that I heard how it addressed me; that fairest of all trees began to speak: ÒMany years have goneÑyet still I have it in remembranceÑsince I was felled upon a forestÕs edge and wakened from my slumbers. -
Christian Cruciform Symbols and Magical Charaktères Luc Renaut
Christian Cruciform Symbols and Magical Charaktères Luc Renaut To cite this version: Luc Renaut. Christian Cruciform Symbols and Magical Charaktères. Polytheismus – Monotheismus : Die Pragmatik religiösen Handelns in der Antike, Jun 2005, Erfurt, Germany. hal-00275253 HAL Id: hal-00275253 https://hal.archives-ouvertes.fr/hal-00275253 Submitted on 24 Apr 2008 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. CHRISTIAN CRUCIFORM SYMBOLS victory in Milvius Bridge, Constantine « was directed in a dream to cause AND MAGICAL CHARAKTÈRES the heavenly sign of God ( caeleste signum Dei ) to be delineated on the Communication prononcée dans le cadre du Colloque Polytheismus – Mono- shields of his soldiers, and so to proceed to battle. He does as he had been theismus : Die Pragmatik religiösen Handelns in der Antike (Erfurt, Philo- commanded, and he marks on the shields the Christ[’s name] ( Christum in sophische Fakultät, 30/06/05). scutis notat ), the letter X having been rotated ( transversa X littera ) and his top part curved in [half-]circle ( summo capite circumflexo ). »4 This As everyone knows, the gradual political entrance of Christian caeleste signum Dei corresponds to the sign R 5. -
Pounds Text Make-Up
A HISTORY OF THE ENGLISH PARISH f v N. J. G. POUNDS The Pitt Building, Trumpington Street, Cambridge, United Kingdom CAMBRIDGE UNIVERSITY PRESS The Edinburgh Building, Cambridge , UK http: //www.cup.cam.ac.uk West th Street, New York –, USA http://www.cup.org Stamford Road, Oakleigh, Melbourne , Australia © N. J. G. Pounds This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published Printed in the United Kingdom at the University Press, Cambridge Typeset in Fournier MT /.pt in QuarkXPress™ [] A catalogue record for this book is available from the British Library Library of Congress cataloguing in publication data Pounds, Norman John Greville. A history of the English parish: the culture of religion from Augustine to Victoria / N. J. G. Pounds. p. cm. Includes index. . Parishes – England – History. Christianity and culture – England – History. England – Church history. Title. Ј.Ј – dc – hardback f v CONTENTS List of illustrations page viii Preface xiii List of abbreviations xv Church and parish Rectors and vicars: from Gratian to the Reformation The parish, its bounds and its division The urban parish The parish and its servants The economics of the parish The parish and the community The parish and the church courts: a mirror of society The parish church, popular culture and the Reformation The parish: its church and churchyard The fabric of the church: the priest’s church The people’s church: the nave and the laity Notes Index vii f v ILLUSTRATIONS The traditional English counties xxvi . -
The Newport Rood
The Newport Rood Until the Reformation, the entrance to the chancel of St Woolos’ Church, Newport, like thousands of other churches across the country, was dominated by a wooden screen carrying a more-or-less life-size crucifix, probably with figures of the Virgin Mary and St John, one on either side. The Old English word for such a cross was ‘rood’ and the screen on which it stood was called the ‘rood screen’. (The word survives in the name ‘Holyrood House’, the site of a former monastery, in Edinburgh.) The figure of Christ crucified was the ever-present, visible reminder of the central reality of the Christian Faith. The Reformation saw the destruction of most such images though many of the screens have survived in English churches (e.g. Westminster Abbey, Canterbury Cathedral, York Minster, etc.) In St Woolos’ Cathedral, on the north wall, by the chancel arch we still have the medieval doorway on to the long-vanished rood screen. Newport Cathedral is the latest Cathedral in these islands to erect a new Rood as a visible reminder of the Crucified Christ as the central reality to which the Christian Faith and the Christian Church bear witness. Other cathedrals have done this in the past century or so, e.g. Peterborough, Wells, Brecon and, only recently, Lichfield. When I proposed the possibility of our new rood I pointed out that the Cathedral contained no significant images showing what the Cathedral stood for. Many great churches have stained glass or other representations of the Mysteries of the Faith but Newport Cathedral boasted little or nothing. -
A Theatrical Miracle: the Boxley Rood of Grace As Puppet
Early Theatre 10.2 (2007) LEANNE GROENEVELD A Theatrical Miracle: The Boxley Rood of Grace as Puppet In 1538, during the early days of the reformation in England, a miraculous crucifix owned and displayed by the monks of Boxley Abbey, located near the town of Maidstone in Kent, was examined by a commissioner of the English church and declared to be a fraud. A number of accounts, most second- hand, of the ‘discovery’ and destruction of this allegedly fraudulent miracu- lous crucifix survive. In these accounts, descriptions of the Rood’s powers range from the simple—the ability to move its eyes and to open and shut its mouth—to the elaborate and fantastical—the ability to weep, to bite its lip, to frown, to smile, to foam at the mouth, to nod its head, to bow itself down, to lift itself up, and (it is implied) to perform sexual acts. Every account takes for granted that these movements were effected by a human operator and further that this operator was concealed from the many pilgrims who flocked to the abbey because they assumed naïvely, even ignorantly, that the Rood’s movements were effected by God. In his recent study Magic on the Early English Stage, Philip Butterworth introduces his chapter on mechanical images, automata, puppets, and mo- tions—of which he offers the Boxley Rood as example—by describing what he considers to be the two possible functions of these devices and the two possible objectives of the agents who manipulated them or set them in mo- tion. It appears that Butterworth is concerned to establish clear categories: he begins by distinguishing the puppet from the automaton and ends by dis- tinguishing the theatrical and representative from the magical and deceptive: Mechanical means [of movement of an image] may be said to fall into two cat- egories: one, in which the movement is started and left to run its course, i.e. -
The Labarum – from Crux Dissimulata and Chi-Rho to the Open Image Cross
Studia Ceranea 10, 2020, p. 243–258 ISSN: 2084-140X DOI: 10.18778/2084-140X.10.11 e-ISSN: 2449-8378 Sławomir Bralewski (Łódź) https://orcid.org/0000-0002-4708-0103 The Labarum – from Crux Dissimulata and Chi-Rho to the Open Image Cross nitially, the battle banner called the labarum was presented in the form of crux I dissimulata crowned with the Chi-Rho symbol. This practice dates all the way back to Eusebius of Caesarea (ca. 264–ca. 340). In the next century, the continu- ers of his Church History, Socrates of Constantinople and Sozomen, kept only the cross-shape of the banner, excluding the christogram. In this article, I will try to explain why this happened. The creation of the labarum was associated with the so-called Constantine breakthrough and the conversion of Constantine the Great to Christianity. The reformation of the emperor was said to have taken place suddenly1, as a result of a vision2 which the ruler supposedly experienced before defeating his rival, Ma- xentius. It has aroused serious controversy and, in the literature of the subject, there is an ongoing discussion about its historicity and the form of the sign revealed to the emperor. Information about it comes basically from two sources: the accounts 1 Hence, A. Alföldi (The Conversion of Constantine and Pagan Rome, trans. H. Mattingly, Oxford 1969, p. 7) pointed out that Constantine’s conversion happened without any warning, and as Ramsay MacMullen put it (Constantine and the Miraculous, GRBS 9, 1968, p. 81): One day saw Constantine a pagan, the next a Christian.