The Forty Saints Reconsidered
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Archaeology and Economy in the Ancient World, Bd. 39; Boundaries
Sacred places, territorial economy and cultural identity in northern Epirus (Chaonia) Nadia Aleotti – Anna Gamberini – Lorenzo Mancini* Until the late Classical period, Chaonia, the northernmost part of Epirus corresponding to nowadays southern Albania, is clearly differentiated in two cultural units: the coastal areas that borders with Thesprotia, falling from the end of the th7 century BC into the peiraia of Corcyra, and the ‘indigenous’ districts of the interior (fig. 1). If the belonging of the Chaonians to Greek culture and ethnicity could hardly be denied by present scholarship, the literary sources of Classical times regarded them as barbarians.1 This ‘peripheral’ connotation, even if depending on a sort of cultural and geographical prejudice, seems to find a parallel in the archaeological record concerning the sacred landscape.2 Earliest attestations of worship come from Butrint, part of the Archaic Corcyreanpeiraia , where an inscribed potsherd found in a votive deposit in 1938 points to the existence of a cult of Athena as early as the 6th century BC, possibly related to a monumental temple, located, according to a recent hypothesis, on the acropolis hill.3 Apart from this early case, the development of a full-fledged religious architecture among the native tribes can be traced as far back as the 4th century BC, occurring in most cases only in the Hellenistic age. It is the period when new fortified centres, featuring in some instances a real urban layout and a Hellenistic-like monumental equipment, make their appearance beside the traditional network of komai. The new centralised settlement pattern, with main centre-poleis (Phoinike and Antigonea) and their gravitating system of minor settlements bordering territories well defined also from a geomorphologic point of view, even if not unknown to the other Epirote ethne, seems to have been particularly familiar with the Chaonians,4 conditioning the spatial distribution of the cults as well. -
B. Consecrated for Worship
CONSECRATED FOR WORSHIP A DIRECTORY ON CHURCH BUILDING Consecrated for Worship A DIRECTORY ON CHURCH BUILDING SEPTEMBER 2006 Catholic Bishops’ Conference of England & Wales CATHOLIC TRUTH SOCIETY PUBLISHERS TO THE HOLY SEE Published 2006, by the Catholic Truth Society and Colloquium (CaTEW) Ltd. The Catholic Truth Society, 40-46 Harleyford Road, Vauxhall, London SE11 5AY; www.cts-online.org.uk Colloquium (CaTEW) Ltd, 39 Eccleston Square, London SW1V 1BX. www.catholicchurch.org.uk Copyright © 2006 Catholic Bishops’ Conference of England and Wales. All rights reserved. No part of this publication may be reproduced or stored or transmitted by any means or in any form, electronic, mechanical, including photocopying, recording, or any information storage and retrieval system, without prior written permission from the publishers. ISBN 1 86082 384 X The Liturgy Office of the Bishops’ Conference The Liturgy Office works with the Bishops’ Conference Department of Christian Life and Worship to provide resources to support worthy celebration of the Liturgy. It seeks to promote the full, conscious and active participation of all the baptised in the Liturgy so that they might find there the nourishment and inspiration necessary to sustain them in their Christian lives and witness. Website: www.liturgyoffice.org.uk Contents 7 CONTENTS 3 Coming into the Church: entrance and narthex. 54 4 Proclaiming the Word: the Ambo . 57 5 A holy and living sacrifice: the Altar . 60 FOREWORD . 8 6 A focus for loving service: the Sanctuary . 65 7 Womb and Tomb: the place for Baptism. 69 OVERVIEW . 10 Storage of the Holy Oils. 72 What is this book? . -
Church Building Terms What Do Narthex and Nave Mean? Our Church Building Terms Explained a Virtual Class Prepared by Charles E.DICKSON,Ph.D
Welcome to OUR 4th VIRTUAL GSP class. Church Building Terms What Do Narthex and Nave Mean? Our Church Building Terms Explained A Virtual Class Prepared by Charles E.DICKSON,Ph.D. Lord Jesus Christ, may our church be a temple of your presence and a house of prayer. Be always near us when we seek you in this place. Draw us to you, when we come alone and when we come with others, to find comfort and wisdom, to be supported and strengthened, to rejoice and give thanks. May it be here, Lord Christ, that we are made one with you and with one another, so that our lives are sustained and sanctified for your service. Amen. HISTORY OF CHURCH BUILDINGS The Bible's authors never thought of the church as a building. To early Christians the word “church” referred to the act of assembling together rather than to the building itself. As long as the Roman government did not did not recognize and protect Christian places of worship, Christians of the first centuries met in Jewish places of worship, in privately owned houses, at grave sites of saints and loved ones, and even outdoors. In Rome, there are indications that early Christians met in other public spaces such as warehouses or apartment buildings. The domus ecclesiae or house church was a large private house--not just the home of an extended family, its slaves, and employees--but also the household’s place of business. Such a house could accommodate congregations of about 100-150 people. 3rd-century house church in Dura-Europos, in what is now Syria CHURCH BUILDINGS In the second half of the 3rd century, Christians began to construct their first halls for worship (aula ecclesiae). -
Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Abstract
Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Neil K. Moran received a Dr.phil. from Universität Hamburg, Germany, in 1975, and completed a fellowship at Harvard’s Center for Byzantine Studies in 1978. He also holds a B.Mus. from the University of Alberta, Edmonton, and a M.A. from Boston University. He is the author/co-author of six books, and 37 articles and reviews that can be found on academia.edu. Abstract: An investigation of the ceiling rings in the western end of the north aisle in the Hagia Sophia revealed a rectangular space delineated by curtain rings. The SE corner of the church was assigned to forty deaconesses. An analysis of the music sources in which the texts are fully written out suggests that the deaconesses took part in the procession of the Great Entrance ceremony at the beginning of the Mass of the Faithful as well in rituals in front of the ambo. ……………………………………………………………………………………….. Since the turn of the century, a lively discussion has developed about the function and place of deaconesses in the Greek and Russian Orthodox Churches. In her 2002 dissertation on "The Liturgical Participation of Women in the Byzantine Church.”1 Valerie Karras examined the ordination rites for deaconesses preserved in eighth-century to eleventh-century euchologia. In the Novellae Constitutiones added to his code Justinian stipulated that there were to be forty deaconesses assigned to the Hagia Sophia:2 Wherefore We order that not more than sixty priests, a hundred deacons, forty deaconesses, ninety sub-deacons, a hundred and ten readers, or twenty-five choristers, shall be attached to the Most Holy Principal Church, so that the entire number of most reverend ecclesiastics belonging thereto shall not exceed four hundred and twenty in all, without including the hundred other members of the clergy who are called porters. -
Liturgical Architecture: the Layout of a Byzantine Church Building
Liturgical Architecture: The Layout of a Byzantine Church Building Each liturgical tradition has its own requirements and expectations for the liturgical space; here, we will look at the St. Nicholas Church building and its symbolism in the Byzantine tradition. The nave The most ancient plan of Christian architecture is probably the basilica, the large rectangular room used for public meetings, and many Byzantine churches today are organized around a large liturgical space, called the nave (from the Greek word for a ship, referring to the ark of Noah in which human beings were saved from the flood). The nave is the place where the community assembles for prayer, and symbolically represents the Church "in pilgrimage" - the Church in the world. It is normally adorned with icons of the Lord, the angels and the saints, allowing us to see and remember the "cloud of witnesses" who are present with us at the liturgy. At St. Nicholas, the nave opens upward to a dome with stained glass of the Eucharist chalice and the Holy Spirit above the congregation. The nave is also provided with lights that at specific times the church interior can be brightly lit, especially at moments of great joy in the services, or dimly lit, like during parts of the Liturgy of Presanctified Gifts. The nave, where the congregation resides during the Divine Liturgy, at St. Nicholas is round, representing the endlessness of eternity. The principal church building of the Byzantine Rite, the Church of Holy Wisdom (Hagia Sophia) in Constantinople, employed a round plan for the nave, and this has been imitated in many Byzantine church buildings. -
Part 11. the Corfu Channel Question 313
Part 11. The Corfu Channel question 313 “3. The instrument for the Free Port of Trieste ; ject of a dispute between the United Kingdom and and its acceptance of the responsibilities devolving Albania, h upon it under the same.” “The Security Council “Resolves: THE CORFU CHANNEL QUESTION “To appoint a sub-committee of three members INITIAL PROCEEDINGS to examine all the available evidence concerning the above-mentioned incidents and to make a report By letter dated 10 January 1947,1T3 enclosing copies to the Security Council, not later than 10 March of an exchange of notes between the United Kingdom 1947, on the facts of the case as disclosed by such and the People’s Republic of Albania regarding an evidence. incident in the Corfu Channel in which two British warships had been mined on 22 October 1946, the “The sub-committee is empowered to request United Kingdom submitted this question as a dispute further information as it deems necessary from the under Article 35. parties to the dispute, and the representatives of the United Kingdom and Albania are requested to give At its 95th meeting on 20 January 1947, the Secu- every assistance to the sub-committee in its work.” rity Council included the question in the agenda.‘74 Decision of 25 March 1947 (122nd meeting): Rejec- The Security Council considered the question at its tion of draft resolution submitted by the repre- 95th, 107th, 109th, lllth, 114th, 120th to 122nd, 125th sentative of the United Kingdom and 127th meetings between 20 January and 9 April 1947.175 At the 120th meeting on -
Evaluation of the Central Narthex Portal at Sainte-Madeleine De Vèzelay" (2005)
Louisiana State University LSU Digital Commons LSU Master's Theses Graduate School 2005 Evaluation of the central narthex portal at Sainte- Madeleine de Vèzelay Christine Ann Zeringue Louisiana State University and Agricultural and Mechanical College, [email protected] Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_theses Part of the Arts and Humanities Commons Recommended Citation Zeringue, Christine Ann, "Evaluation of the central narthex portal at Sainte-Madeleine de Vèzelay" (2005). LSU Master's Theses. 85. https://digitalcommons.lsu.edu/gradschool_theses/85 This Thesis is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Master's Theses by an authorized graduate school editor of LSU Digital Commons. For more information, please contact [email protected]. EVALUATION OF THE CENTRAL NARTHEX PORTAL AT SAINTE-MADELEINE DE VÉZELAY A Thesis Submitted to the Graduate Faculty of the Louisiana State University and Agricultural and Mechanical College in partial fulfillment of the requirements for the degree of Master of Arts in The School of Art by Christine Ann Zeringue B.S., Louisiana State University, 2000 May 2005 ACKNOWLEDGEMENTS I would like to thank Dr. Kirstin Noreen for her invaluable guidance and patience throughout the long process of creating this thesis. Without her continuing support I would never have completed my degree. Drs. Mark Zucker and Marchita Mauck also deserve my thanks for working me into their busy schedules by agreeing to serve on my graduate committee. I would also like to thank Professor H. Parrot Bacot for all the wonderful talks we had during the early preparations for my thesis. -
Church Architectural Notes Stained Glass Windows Narthex The
Church Architectural Notes Stained Glass Windows The Willet Stained Glass Studio of Philadelphia designed and fabricated the stained glass windows in the Church. To complement the Spanish style architecture (a simplification of certain styles brought into Spain by the Moors) the technique of faceted glass was judged most appropriate. Contemporary faceted glass has strong ties with Moorish "Claires-voies" - i.e. stucco or plaster grilles - into which colored glass was set. That grille style influenced the design of the matrices in the St. Thomas Church windows. Narthex Over South entry door "My Lord and My God" scene Either side of South entry door Artistic symbols of the Parish’s patron saint Eight Clerestory windows - each represents one of the eight beatitudes: 1. Blest are the poor in spirit; the reign of God is theirs. The chi rho symbol for Jesus Christ is on the heavenly throne flanked by palms. 2. Blest are those that mourn; they shall be consoled. The hour glass with the sands run out symbolizes death. The coffin is flanked with two candles. The butterfly represents life after death for all Christians who fly up to Heaven on beautiful wings after a time in the cocoon (grave.) 3. Blest are the meek; they shall inherit the earth. Hands reach up to grasp the globe of the earth. 4. Blest are they who hunger and thirst for holiness; they shall have their fill. The cross topped staff and wallet of a pilgrim and the lantern shining its light on an open Bible symbolize the search for holiness. 5. -
Albanian Borders at the Margins of Europe Gilles De Rapper
The High Wall and the Narrow Gate: Albanian Borders at the Margins of Europe Gilles de Rapper To cite this version: Gilles de Rapper. The High Wall and the Narrow Gate: Albanian Borders at the Margins of Eu- rope. 10th biennial EASA conference, ”Experiencing diversity and mutuality”, Aug 2008, Ljubljana, Slovenia. halshs-00343516 HAL Id: halshs-00343516 https://halshs.archives-ouvertes.fr/halshs-00343516 Submitted on 1 Dec 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. Paper presented at the 10th biennial EASA conference, Experiencing diversity and mutuality, Ljubljana, 26-29 August, 2008 (Workshop 047, “The New Europe: The Politics of Recognition, Inclusion and Exclusion”). THE HIGH WALL AND THE NARROW GATE: ALBANIAN BORDERS AT THE MARGINS OF EUROPE Gilles de Rapper My paper is an attempt to understand the impact of changes in the borderland between Greece and Albanian after 1991. More precisely, I would like to relate the recent success of some “ideas” about the ancient past of the area with the state of social relations between Albanians and Greeks as experienced by local inhabitants of the borderland. Established in 1913 as a boundary between two national states, the Greek-Albanian border came to separate two geopolitical camps during the Cold War and became an external border of Europe in 1981 when Greece joined the European Community. -
The Abandonment of Butrint: from Venetian Enclave to Ottoman
dining in the sanctuary of demeter and kore 1 Hesperia The Journal of the American School of Classical Studies at Athens Volume 88 2019 Copyright © American School of Classical Studies at Athens, originally pub- lished in Hesperia 88 (2019), pp. 365–419. This offprint is supplied for per- sonal, non-commercial use only, and reflects the definitive electronic version of the article, found at <https://www.jstor.org/stable/10.2972/hesperia.88.2.0365>. hesperia Jennifer Sacher, Editor Editorial Advisory Board Carla M. Antonaccio, Duke University Effie F. Athanassopoulos, University of Nebraska-Lincoln Angelos Chaniotis, Institute for Advanced Study Jack L. Davis, University of Cincinnati A. A. Donohue, Bryn Mawr College Jan Driessen, Université Catholique de Louvain Marian H. Feldman, University of California, Berkeley Gloria Ferrari Pinney, Harvard University Thomas W. Gallant, University of California, San Diego Sharon E. J. Gerstel, University of California, Los Angeles Guy M. Hedreen, Williams College Carol C. Mattusch, George Mason University Alexander Mazarakis Ainian, University of Thessaly at Volos Lisa C. Nevett, University of Michigan John H. Oakley, The College of William and Mary Josiah Ober, Stanford University John K. Papadopoulos, University of California, Los Angeles Jeremy B. Rutter, Dartmouth College Monika Trümper, Freie Universität Berlin Hesperia is published quarterly by the American School of Classical Studies at Athens. Founded in 1932 to publish the work of the American School, the jour- nal now welcomes submissions -
The Lost Caves of Luigi Cardini: Explorations in Albania 1930-2001
3/20/12 Relocating the Caves of Luigi Cardini The Lost Caves of Luigi Cardini: Explorations in Albania 1930-2001 Karen Francis, Institute of World Archaeology, University of East Anglia, Norwich, NR4 7TJ. email: [email protected] When referencing this article, please use the following convention: Francis, K. 2001. The Lost Caves of Luigi Cardini: Explorations in Albania 1930-2001 Capra 3 available at - http://capra.group.shef.ac.uk/3/cardini.html Introduction In June 2000, a team of archaeologists from the Institute of World Archaeology, UK, and the Albanian Institute of Archaeology began a field survey in southern Albania. The aim of the project was to re-locate a number of "lost" prehistoric caves and surface sites that were first explored in the 1930s by an Italian archaeologist, Luigi Cardini. In 1930, the director of the Italian Archaeological Mission to Albania, Luigi Maria Ugolini, recruited Cardini as the mission's prehistorian. Between 1930 and 1939, Cardini travelled extensively throughout south-western Albania and, with the help of a few dedicated Albanian guides, mapped and recorded over 60 natural caves and rockshelters. Under Cardini's supervision, Albanian workmen carried out trial excavations within some of the most promising caves, revealing evidence of human occupation dating from early prehistory to Roman times. Cardini also identified a number of surface sites close to the seashore, where concentrations of Middle Palaeolithic stone tools provided evidence of Neanderthal activity. Cardini’s discoveries, particularly that of a Palaeolithic open-air site at Xarra, close to the southern border with Greece, represent a major part of our current knowledge of Albanian prehistory today. -
A L B a N I a – K O S O V O
A L B A N I A – K O S O V O DATES: September 14/18** – 25, 2019 * DURATION: 12 days / 11 nights MEALS: Breakfast plus an additional meal per day TRANSPORT: Bus Saturday, September 14 –/–/D SHKODËR arrival in Tirana or Podgorice transfer to Shkodër hotel transfer and check-in - Rozafa Castle and town center walk - dinner at traditional restaurant Shkodër (Shkodra) is the capital of Shkodër county, one of 12 counties that make up the Albanian Republic. It is one of the oldest cities in the Balkans and the fourth largest city in Albania. Shkodër also has a strong influence on northern Albania’s culture, religion, arts, and entertainment. Shkodër sprawls across the Mbishkodra plain between the freshwater marshlands of Lake Shkodër and foothills of the Albanian Alps, which are largely formed by limestone and dolomite. The lake, which is named after the city, is the largest in Southern Europe. overnight in Shkodër – hotel Sunday, September 15 B/–/D SHKODËR – VALBONA morning - transfer to Valbona on the way: Lake Koman - guesthouse check-in - walk in the village - free time - dinner in a family guesthouse Artefacts and inscriptions discovered in Rozafa Castle confirm that the ancient Illyrian tribes of Ardiaei and Labeates founded the Shkodër region in the 4th century BC when the city of Shkodër was known as Scodra. It is strategically located where Lake Shkodër flows out into the Buna River. The Romans annexed the city after the third Illyrian War in 168 BC, when a force of Anicius Gallus defeated Gentius. Shkodër became the capital of Praevalitana in the 3rd century AD as a result of administrative reform by the Roman emperor Diocletian.