The Cross As Tree: the Wood-Of-The-Cross Legends In

Total Page:16

File Type:pdf, Size:1020Kb

The Cross As Tree: the Wood-Of-The-Cross Legends In THE CROSS AS TREE: THE WOOD-OF-THE-CROSS LEGENDS IN MIDDLE ENGLISH AND LATIN TEXTS IN MEDIEVAL ENGLAND by Nicole Fallon A thesis submitted in conformity with the requirements for the degree of Ph.D. Graduate Department of the Centre for Medieval Studies University of Toronto © Copyright by Nicole Fallon 2009 Dissertation Abstract “The Cross as Tree: The Wood-of-the-Cross Legends in Middle English and Latin Texts in Medieval England” for the degree of Ph.D. 2009 Nicole Fallon Centre for Medieval Studies, University of Toronto The medieval wood-of-the-cross legends trace the history of the wood of Christ’s cross back to Old Testament figures and sometimes to paradise itself, where the holy wood was derived from the very tree from which Adam and Eve disobediently ate. These legends are thought to have originated in Greek, afterwards radiating into Latin and the vernacular languages of Western Europe. The earliest witness of these narratives (the “rood-tree” legend) is extant in English fragments of the eleventh century, with full versions found in one twelfth-century English manuscript and several Latin ones originating in England. In this study I examine both the setting into which the rood-tree legend arrived, as well as the later, more elaborate wood-of-the-cross legends that inspired adaptations into Middle English writings. The opening chapter establishes the development of the wood-of-the-cross narrative and its manifestations in both the Latin West and the Eastern languages. Chapter two characterizes the strong devotion to the holy cross in Anglo-Saxon England, and its manifestation in literature, theological writings and art, while chapter three details ii the Latin and Middle English versions of the wood-of-the-cross legends in manuscript form in England. The fourth chapter traces the concept of the “cross as tree,” beginning with medieval glosses on important biblical tree references, followed by the use of the cross-tree image in Christian writings from patristic times through the medieval period. The penultimate chapter examines key narrative motifs from the legends and provides important parallels of these motifs in other genres, including romance, hagiography and travel writing. I conclude that the wood-of-the-cross legends would have been welcomed into Anglo-Saxon England by a pre-existing reverence for the holy cross, and that this devotion probably bolstered their reception in that country. However, the most significant reasons for the legends’ popularity are not specific to England, but rather are common throughout Western Europe in the Middle Ages: the adaptability of the tree as a symbol, the familiarity of the narrative motifs used, and the significant appeal of the legends’ typological structure which tied the wood of Christ’s cross to the very tree whose violation had brought about the Fall of man. iii Acknowledgments I would like to thank my thesis committee members, Profs. Joe Goering and Suzanne Akbari (co-supervisors) and Prof. Andy Orchard, for all their help, advice and diligent proof-reading. Any errors remaining in this work are my own. I owe a debt of gratitude to Dr. Greti Dinkova-Bruun, whose assistance with my edition of the Latin rood-tree legend was invaluable, and to Dr. Bob Miller in Oxford whose expertise in the subject of the wood-of-the-cross legends is formidable, and whose generosity with his own work admirable. I also gratefully acknowledge the help of Prof. Ruth Harvey, who read the manuscript for style and clarity, and the input of my internal and external examiners, Profs. Alexandra Gillespie and Zbigniew Izydorczyk, who provided their own specialized perspectives on my topic. Special mention should also be made of the wonderful administrative staff at the Centre for Medieval Studies, in particular Grace Desa, who always made the Centre feel like home. I was assisted financially during the completion of this degree by funding from the Social Sciences and Humanities Research Council, the Ontario Graduate Scholarship and the ITER Fellowship. I am also grateful to the Prudence Tracy Memorial Award and the Edward W. Nuffield Graduate Travel Fellowship, which helped fund my research trip to the Bodleian Library in Oxford. Finally, I wish to acknowledge the unwavering support given to me by my husband, family and friends, without whose encouragement this thesis would never have been written. iv Dedicated to my husband and family, and especially to my father, Nick Quickert, Ph.D. (University of Toronto, 1970), who, although he studied in a completely different field, nevertheless knows the effort involved. v Table of Contents Dissertation Abstract ii Acknowledgments iv Dedication v Table of Contents vi List of Tables and Figures x Chapter 1: Overview of the Development of and Past Scholarship on the Legend of the Wood-of-the-Cross 1.1 Focus of This Study 1 1.2 Overview of the Development of the Legend of the Wood of the Cross 3 1.2.1 The Quest of Seth 3 1.2.2 Holy Wood Traced Back to Old Testament Figures 10 1.2.3 Holy Wood Traced Back to Paradise (Without Seth) 11 1.2.4 The Seth Legend and Wood Pre-History Merge 12 1.2.5 Latin Versions of the Wood-of-the-Cross Legend 15 1.3 Summary of the Rood-Tree Legend and Post peccatum Adae 21 1.4 Eastern Versions of the Wood-of-the-Cross Legends 27 1.4.1 Greek Versions 27 1.4.2 Slavonic Versions 30 1.4.3 Relevant Armenian Texts 34 1.5 Past Scholarship on the Wood-of-the-Cross Legends 35 vi Chapter 2: The Anglo-Saxon Heritage of Devotion to the Cross and the Cross as Tree 2.1 Evidence from Anglo-Saxon Poetry: The Dream of the Rood and Elene 38 2.2 Anglo-Saxon Homilies on the Cross 44 2.3 Anglo-Saxon Cross Riddles 46 2.4 The Anglo-Saxon Cult of the Cross 51 2.5 The Cross as Green Tree in the Vindicta salvatoris and Art 61 2.6 The Monumental Crosses 64 2.7 The Pagan Background of the World Tree 68 Chapter 3: The Wood of the Cross Before Christ in Latin and English Texts Found in England 3.1 The Rood-Tree Legend in English and Latin 73 3.1.1 The Date of the Rood-Tree Legend 76 3.1.2 Relations Among the Members of the Rood-Tree Group 77 3.1.3 The Influence of the Rood-Tree Legend on Vernacular Versions 79 3.1.4 A Comparison of the Rood-Tree Legend As Found in Extant 80 English and Latin Manuscripts 3.1.5 Authorship of the Additions and Expansions Found in the 92 English Version of the Rood-Tree Legend 3.1.6 Post peccatum Adae and the Geographical Distribution of its 93 Manuscripts 3.1.7 Post peccatum Adae and its Relationship to the Rood-Tree Legend 96 3.2 English Derivatives of the Main Latin Wood-of-the-Cross Narratives 99 3.2.1 The South English Legendary 99 3.2.2 The Northern Passion and the Northern Homily Collection 101 vii 3.2.3 The Cursor mundi and its Old French Source the Traduction 104 Anonyme 3.2.4 The Middle English Translation of Roger d’Argenteuil’s 109 Bible en François 3.2.5 Middle English Prose Adaptations of the Post peccatum Adae 111 3.2.6 The English Metrical Versions of the Vita Adae et Evae: 114 the Auchinleck Couplets and the Canticum de creatione 3.2.7 Middle English Prose Adaptations of the Vita Adae et Evae 117 3.2.8 The Wood of the Cross in Middle English Manuscript Adaptations of the Legenda Aurea 119 3.2.9 Brief Overview of Relevant Anglo-Norman Texts 123 3.3 Manifestations of the Wood-of-the-Cross Legends in Drama and Art 126 3.4 Characteristics of the Wood-of-the-Cross Texts in England 130 Chapter 4: The Christian Tradition of the Sacred Tree in Patristic and Medieval Writings 4.1 Trees in the Biblical Tradition 132 4.2 Sacred Tree Symbolism in the Patristic Tradition 138 4.2.1 The Arbor Vitae 140 4.2.2 The Arbor Crucis 143 4.2.3 Influences of Greek Patristic and Semitic Thought on the 146 Christian Cross-Tree Connection 4.3 Specific Patristic and Medieval Texts Illustrative of the Cross-Tree Tradition 148 4.3.1 The Carmen de pascha 148 4.3.2 Quodvultdeus’ Sermon De cataclysmo ad catechumenos 150 4.3.3 Gregory the Great’s Moralia in Job: Parable of the Mustard Seed 152 4.3.4 Venantius Fortunatus’ Hymns to the Cross 153 viii 4.3.5 Rabanus Maurus’ Carmen de laudibus sanctae crucis 156 4.3.6 Peter Damian’s De exaltatione sanctae crucis 157 4.3.7 Writings of Honorius of Autun 158 4.3.8 – Bonaventure’s Lignum vitae 163 4.4 The Dimensions of the Cross and the Tree of Virtues 164 4.5 Apocryphal Texts 165 4.6 Availability of Texts in England 171 Chapter 5: Shared Motifs: The Wood-of-the-Cross Legends and the Romance Tradition 5.1 The Child in the Tree 175 5.1.1 The Child in the Tree in the Arthurian Romances 178 5.1.2 Past Interpretations of the Child in the Tree Motif 181 5.1.3 The Influence of Iconography on the Child in the Tree Motif 188 5.1.4 The Child in the Tree Motif and the Suffering Christ Child 194 5.2 Descendants of the Tree of Life and Solomon’s Ship in the Grail Romances 205 5.3 Miracles of Unseasonable Growth 209 5.3.1 Sir Cleges and Other Miraculously Blooming Cherry Trees 210 5.3.2 Joseph of Arimathea and the Holy Thorn of Glastonbury 212 5.4 Wonders of the East: Marvellous Trees and the Earthly Paradise in 216 Mandeville and the Alexander Romances Chapter 6: Concluding Thoughts and Future Avenues of Research 226 Appendix: Edited Text of the Latin Rood-Tree Legend 231 Bibliography 263 ix List of Tables and Figures Table 1: Latin Versions of the Wood-of-the-Cross Legend 18 Table 2: A Comparison of the Narrative Motifs in the Latin and English 88 Versions of the Rood-Tree Legend Flowchart of the Latin, Middle English and Anglo-Norman Wood-of-the-Cross 125 Legends and Sources Fig.
Recommended publications
  • 4 Bradshaw.Indd
    4 The Tree of Knowledge as the Veil of the Sanctuary Jeffrey M. Bradshaw ne thing that has always perplexed readers of OGenesis is the location of the two special trees within the Garden of Eden. Although scripture initially applies the phrase “in the midst” only to the tree of life (Genesis 2:9), the tree of knowledge is later said by Eve to be located there too (see Genesis 3:3).1 In the context of these verses, the Hebrew phrase corresponding to “in the midst” literally means “in the center.”2 How can both trees be in the center? Elaborate explanations have been attempted to de- scribe how both the tree of life and the tree of knowledge could share the center of the Garden of Eden.3 For exam- Fig. 1. Intertwined Tree of Life and Tree of Knowledge in ple, it has been suggested that these two trees were in re- the Center of a Mountainous ality different aspects of a single tree, that they shared a Garden of Eden Setting. common trunk, or that they were somehow intertwined, From Lutwin, How the Devil Deceived Eve (detail), as shown in figure 1. early fourteenth century. Jeffrey M. Bradshaw, PhD, is a senior research scientist at the Florida Institute for Human and Machine Cognition (IHMC) in Pensacola, Florida (http://www.ihmc.us/groups/ jbradshaw ; http://www.templethemes.net ). 49 50 Jeffrey M. Bradshaw As we consider the story more carefully as a whole, it will become appar- ent why the confusion about the location of the two trees in the Genesis ac- count may well be intentional.
    [Show full text]
  • Tvt TMM IDAHOT 2013
    List of 1233 reported murdered trans persons from January 2008 to April 2013 (in reversed chronological order) Data collected and list composed by Transgender Europe’s Transrespect versus Transphobia Worldwide research project team Name: Rosa Fernando Domínguez Age: 36 Date of Death: not reported Location of Death: Rio Negro (Bolivia) Cause of Death: stabbed Remarks: Rosa was found in her bed with three stab wounds. Source: TvT partner organization: Centro de Apoyo a las Identidades Trans: www.diarioweb.com.br 30.04.2013 Name: Soraia (Diedson Rodrigues) Age: 21 Date of Death: not reported Location of Death: Arapiraca (Brazil) Cause of Death: shot Remarks: Soraia's dead body was found in an abonded building with three gunshot wounds in the head. Source: TvT partner organization: Centro de Apoyo a las Identidades Trans: primeiraedicao.com.br 24.04.2013 Name: N.N. Age: not reported Date of Death: not reported Location of Death: Joao Pessoa (Brazil) Cause of Death: stabbed Remarks: The victim died from stab wounds with a scissor in the neck, chest and legs. The suspect confessed the murder. Source: TvT partner organization: Centro de Apoyo a las Identidades Trans: www.miseria.com.br 15.04.2013 If you wish to reference the material provided here, please use the following citation: TvT research project (2013) “Trans Murder Monitoring results: TMM IDAHOT 2013 Update”, Transrespect versus Transphobia Worldwide (TvT) project website: http://www.transrespect-transphobia.org/en/tvt- project/tmm-results/idahot-2013.htm 1 Name: (Fernando) Domingues Rosa Age: 36 Date of Death: not reported Location of Death: Sao Jose de Rio Preto (Brazil) Cause of Death: stabbed Remarks: The victim was murdered with three stabs at night in her bed.
    [Show full text]
  • Sign of the Son of Man.”
    Numismatic Evidence of the Jewish Origins of the Cross T. B. Cartwright December 5, 2014 Introduction Anticipation for the Jewish Messiah’s first prophesied arrival was great and widespread. Both Jewish and Samaritan populations throughout the known world were watching because of the timeframe given in Daniel 9. These verses, simply stated, proclaim that the Messiah’s ministry would begin about 483 years from the decree to rebuild Jerusalem in 445BC. So, beginning about 150 BC, temple scribes began placing the Hebrew tav in the margins of scrolls to indicate those verses related to the “Messiah” or to the “Last Days.” The meaning of the letter tav is “sign,” “symbol,” “promise,” or “covenant.” Shortly after 150 BC, the tav (both + and X forms) began showing up on coins throughout the Diaspora -- ending with a flurry of the use of the symbol at the time of the Messiah’s birth. The Samaritans, in an effort to remain independent of the Jewish community, utilized a different symbol for the anticipation of their Messiah or Tahib. Their choice was the tau-rho monogram, , which pictorially showed a suffering Tahib on a cross. Since the Northern Kingdom was dispersed in 725 BC, there was no central government authority to direct the use of the symbol. So, they depended on the Diaspora and nations where they were located to place the symbol on coins. The use of this symbol began in Armenia in 76 BC and continued through Yeshua’s ministry and on into the early Christian scriptures as a nomina sacra. As a result, the symbols ( +, X and ) were the “original” signs of the Messiah prophesied throughout scriptures.
    [Show full text]
  • The Fall of Satan in the Thought of St. Ephrem and John Milton
    Hugoye: Journal of Syriac Studies, Vol. 3.1, 3–27 © 2000 [2010] by Beth Mardutho: The Syriac Institute and Gorgias Press THE FALL OF SATAN IN THE THOUGHT OF ST. EPHREM AND JOHN MILTON GARY A. ANDERSON HARVARD DIVINITY SCHOOL CAMBRIDGE, MA USA ABSTRACT In the Life of Adam and Eve, Satan “the first-born” refused to venerate Adam, the “latter-born.” Later writers had difficulty with the tale because it granted Adam honors that were proper to Christ (Philippians 2:10, “at the name of Jesus, every knee should bend.”) The tale of Satan’s fall was then altered to reflect this Christological sensibility. Milton created a story of Christ’s elevation prior to the creation of man. Ephrem, on the other hand, moved the story to Holy Saturday. In Hades, Death acknowledged Christ as the true first- born whereas Satan rejected any such acclamation. [1] For some time I have pondered the problem of Satan’s fall in early Jewish and Christian sources. My point of origin has been the justly famous account found in the Life of Adam and Eve (hereafter: Life).1 1 See G. Anderson, “The Exaltation of Adam and the Fall of Satan,” Journal of Jewish Thought and Philosophy, 6 (1997): 105–34. 3 4 Gary A. Anderson I say justly famous because the Life itself existed in six versions- Greek, Latin, Armenian, Georgian, Slavonic, and Coptic (now extant only in fragments)-yet the tradition that the Life drew on is present in numerous other documents from Late Antiquity.2 And one should mention its surprising prominence in Islam-the story was told and retold some seven times in the Koran and was subsequently subject to further elaboration among Muslim exegetes and storytellers.3 My purpose in this essay is to carry forward work I have already done on this text to the figures of St.
    [Show full text]
  • Trees for Alkaline Soil Greg Paige, Arboretum Curator
    RESEARCH LABORATORY TECHNICAL REPORT Trees for Alkaline Soil Greg Paige, Arboretum Curator Common name Scientific name Common name Scientific name Amur maple Acer ginnala Norway spruce Picea abies Hedge maple Acer campestre Serbian spruce Picea omorika Norway maple Acer platanoides Lacebark pine Pinus bungeana Paperbark maple Acer griseum Limber pine Pinus flexilis Tatarian maple Acer tatarian London plane tree Platanus x acerifolia European hornbeam Carpinus betulus Callery pear Pyrus calleryana Atlas cedar Cedrus atlantica (use cultivars) Cedar of Lebanon Cedrus libani Shingle oak Quercus imbricaria Deodar cedar Cedrus deodora Bur oak Quercus macrocarpa Hackberry Celtis occidentalis English oak Quercus robur Yellowwood Cladrastis lutea Littleleaf linden Tilia cordata Corneliancherry dogwood Cornus mas Silver linden Tilia tomentosa Cockspur hawthorn Crataegus crus-galli Lacebark elm Ulmus parvifolia Washington hawthorn Crataegus Japanese zelkova Zelkova serrata phaenopyrum Leyland cypress x Cupressocyparis leylandii Hardy rubber tree Eucommia ulmoides Green ash Fraxinus pennsylvanica Founded in 1926, The Bartlett Tree Research Ginkgo Ginkgo biloba Laboratories is the research wing of Bartlett Tree Thornless honeylocust Gleditsia triacanthos ‘inermis’ Experts. Scientists here develop guidelines for all of Kentucky coffeetree Gymnocladus dioicus the Company’s services. The Lab also houses a state- Goldenraintree Koelreuteria of-the-art plant diagnostic clinic and provides vital paniculata technical support to Bartlett arborists and field staff Amur maackia Maackia amurensis for the benefit of our clients. Crabapple Malus spp. Parrotia/Persian ironwood Parrotia persica Amur cork tree Phellodendron amurense Page 1 of 1 .
    [Show full text]
  • Chrismon Tree Ornaments
    Chrismon Tree Ornaments 1106 North Main Street Garden City, KS 67846 Chrismon Ornaments were originated and first made for use on the Christmas tree of Ascension Lutheran Church in Danville, Virginia, in 1957 by Mrs. Frances Kipps Spencer, a church member. The designs were monograms of and symbols for our Lord Jesus Christ. Because these designs have been used by his followers since biblical times, they are the heritage of all Christians and serve to remind each of us regardless of denomination of the One we follow. All Chrismon Ornaments are made in a combination of white and gold to symbolize the purity and majesty of the Son of God and the Son of Man. Please use this Chrismon booklet to teach others about our Lord Jesus Christ. Return the booklet to its original place so others can use as a form of discipleship as well. Thanks and enjoy! Alpha & Omega Bell Alpha and Omega are the first and last Bells have been used for centuries to call letters in the Greek alphabet. Used people to worship. They were mentioned together, they symbolize that Christians as early as in the 6th century. Before clocks believe Jesus is the beginning and the end a church bell was rung to tell people it was of all things. time to attend a wedding, funeral or other services. High church towers were built just so that the bells could be heard as far as possible. May the bells we hear remind us of God’s gift to us, the birth of Jesus. Anchor Cross Bottony Cross The Anchor Cross was used by early The cross always reminds us of Jesus’ Christians as a symbol of their faith when great gift to us through his death and they had to avoid recognition as Christians resurrection.
    [Show full text]
  • The Formulaic Dynamics of Character Behavior in Lucan Howard Chen
    Breakthrough and Concealment: The Formulaic Dynamics of Character Behavior in Lucan Howard Chen Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2012 © 2012 Howard Chen All rights reserved ABSTRACT Breakthrough and Concealment: The Formulaic Dynamics of Character Behavior in Lucan Howard Chen This dissertation analyzes the three main protagonists of Lucan’s Bellum Civile through their attempts to utilize, resist, or match a pattern of action which I call the “formula.” Most evident in Caesar, the formula is a cycle of alternating states of energy that allows him to gain a decisive edge over his opponents by granting him the ability of perpetual regeneration. However, a similar dynamic is also found in rivers, which thus prove to be formidable adversaries of Caesar in their own right. Although neither Pompey nor Cato is able to draw on the Caesarian formula successfully, Lucan eventually associates them with the river-derived variant, thus granting them a measure of resistance (if only in the non-physical realm). By tracing the development of the formula throughout the epic, the dissertation provides a deeper understanding of the importance of natural forces in Lucan’s poem as well as the presence of an underlying drive that unites its fractured world. Table of Contents Acknowledgments ............................................................................................................ vi Introduction ......................................................................................................................
    [Show full text]
  • Evolution and Ambition in the Career of Jan Lievens (1607-1674)
    ABSTRACT Title: EVOLUTION AND AMBITION IN THE CAREER OF JAN LIEVENS (1607-1674) Lloyd DeWitt, Ph.D., 2006 Directed By: Prof. Arthur K. Wheelock, Jr. Department of Art History and Archaeology The Dutch artist Jan Lievens (1607-1674) was viewed by his contemporaries as one of the most important artists of his age. Ambitious and self-confident, Lievens assimilated leading trends from Haarlem, Utrecht and Antwerp into a bold and monumental style that he refined during the late 1620s through close artistic interaction with Rembrandt van Rijn in Leiden, climaxing in a competition for a court commission. Lievens’s early Job on the Dung Heap and Raising of Lazarus demonstrate his careful adaptation of style and iconography to both theological and political conditions of his time. This much-discussed phase of Lievens’s life came to an end in 1631when Rembrandt left Leiden. Around 1631-1632 Lievens was transformed by his encounter with Anthony van Dyck, and his ambition to be a court artist led him to follow Van Dyck to London in the spring of 1632. His output of independent works in London was modest and entirely connected to Van Dyck and the English court, thus Lievens almost certainly worked in Van Dyck’s studio. In 1635, Lievens moved to Antwerp and returned to history painting, executing commissions for the Jesuits, and he also broadened his artistic vocabulary by mastering woodcut prints and landscape paintings. After a short and successful stay in Leiden in 1639, Lievens moved to Amsterdam permanently in 1644, and from 1648 until the end of his career was engaged in a string of important and prestigious civic and princely commissions in which he continued to demonstrate his aptitude for adapting to and assimilating the most current style of his day to his own somber monumentality.
    [Show full text]
  • Nonhuman Voices in Anglo-​Saxon Literature and Material Culture
    James Paz - 9781526115997 Downloaded from manchesterhive.com at 10/04/2021 03:02:37AM via free access i NONHUMAN VOICES IN ANGLO- SAXON LITERATURE AND MATERIAL CULTURE James Paz - 9781526115997 Downloaded from manchesterhive.com at 10/04/2021 03:02:37AM via free access ii Series editors: Anke Bernau and David Matthews Series founded by: J. J. Anderson and Gail Ashton Advisory board: Ruth Evans, Nicola McDonald, Andrew James Johnston, Sarah Salih, Larry Scanlon and Stephanie Trigg The Manchester Medieval Literature and Culture series publishes new research, informed by current critical methodologies, on the literary cultures of medieval Britain (including Anglo- Norman, Anglo- Latin and Celtic writings), including post- medieval engagements with and representations of the Middle Ages (medievalism). ‘Literature’ is viewed in a broad and inclusive sense, embracing imaginative, historical, political, scientific, dramatic and religious writings. The series offers monographs and essay collections, as well as editions and translations of texts. Titles Available in the Series The Parlement of Foulys (by Geoffrey Chaucer) D. S. Brewer (ed.) Language and imagination in the Gawain- poems J. J. Anderson Water and fire:The myth of the Flood in Anglo- Saxon England Daniel Anlezark Greenery: Ecocritical readings of late medieval English literature Gillian Rudd Sanctity and pornography in medieval culture:On the verge Bill Burgwinkle and Cary Howie In strange countries: Middle English literature and its afterlife: Essays in Memory of J. J. Anderson David
    [Show full text]
  • Only Hope Prison Ministries
    Chaplains Training Academy A two year course designed to make you biblically proficient in correctional gospel ministry. Graduates receive a Credential validating and sanctioning them as fit for biblical correctional chaplaincy. An application form can be downloaded from our web site under “Training” Only Hope Upcoming Chaplains Training Academy Sessions Prison Ministries At Faith Baptist Church, in Orlando, FL - Oct. 12-16, 2015 (Emphasis on Spiritual Leadership) At Calvary Chapel, in Pomona, CA, - Nov. 9-14, 2015 (Emphasis on Inmate Issues) New Covenant Bible Church, in St. Charles, IL - March, 2016 (Emphasis on Evangelizing Inmates) Presents At The Master’s College, in Santa Clarita, CA - June, 2016 (Emphasis on Biblical Counseling) Upcoming One-Day Seminars “Addressing Serious At Wayside Cross Min., in Aurora, IL - March, 2016 Inmate Issues” CHAPLAIN’S CORNER MESSAGES Rev. Rich Hines produces a monthly message for Chaplains and volunteers in jail and prison ministry and follow-up discipleship A One-Day Seminar of ex-offenders called “The Chaplain’s Corner.” for So far, we have over 170 of these messages archived on our web Correctional Chaplains site under “Training.” You can also access all the titles and subjects biblically dealt with to see what might fit your current and and future needs. Correctional Ministry Volunteers A sampling of some of the things addressed in these messages: - Christmas, Easter and Thanksgiving messages 9 AM to 3:30 PM - Repentance is a Vital Part of Jesus’s Gospel October 3, 2015 - Teaching Inmates to
    [Show full text]
  • Illustrated and Descriptive Catalogue and Price List of Stereopticons
    —. ; I, £3,v; and Descriptive , Illustrated ;w j CATALOGUE AND PRICE LIST- t&fs — r~* yv4 • .'../-.it *.•:.< : .. 4^. ; • ’• • • wjv* r,.^ N •’«* - . of . - VJ r .. « 7 **: „ S ; \ 1 ’ ; «•»'•: V. .c; ^ . \sK? *• .* Stereopticons . * ' «». .. • ” J- r . .. itzsg' Lantern Slides 1 -f ~ Accessories for Projection Stereopticon and Film Exchange W. B. MOORE, Manager. j. :rnu J ; 104 to no Franlclin Street ‘ Washington . (Cor. CHICAGO INDEX TO LANTERNS, ETC. FOR INDEX TO SLIDES SEE INDEX AT CLOSE OF CATALOGUE. Page Acetylene Dissolver 28 Champion Lantern 3g to 42 “ Gas 60 Check Valve S3 •* 1 • .• Gas Burner.... ; 19 Chemicals, Oxygen 74, 81 ** < .' I j Gas Generator.. ; 61 to 66 Chirograph 136 “ Gas Generator, Perfection to 66 64 Chlorate of Potash, tee Oxygen Chemicals 74 Adapter from to sire lenses, see Chromatrope.... 164 Miscellaneous....... 174 Cloak, How Made 151 Advertising Slides, Blank, see Miscellaneous.. 174 ** Slides 38010,387 " Slides 144 Color Slides or Tinters .^140 “ Slides, Ink for Writing, see Colored Films 297 Miscellaneous, 174 Coloring Films 134 “ Posters * *...153 " Slides Alcohol Vapor Mantle Light 20A v 147 Combined Check or Safety Valve 83 Alternating.Carbons, Special... 139 Comic and Mysterious Films 155 Allen Universal Focusing Lens 124, 125 Comparison of Portable Gas Outfits 93, 94 America, Wonders cf Description, 148 “Condensing Lens 128 Amet's Oro-Carbi Light 86 to 92, 94 " Lens Mounting 128 •Ancient Costumes ....! 131 Connections, Electric Lamp and Rheostat... 96, 97 Approximate Length of Focus 123 " Electric Stage 139 Arc Lamp 13 to 16 Costumes 130 to 152, 380 to 3S7 ** Lamp and Rheostat, How to Connect 96 Cover Glasses, see Miscellaneous ,....174 Arnold's Improved Calcium Light Outfit.
    [Show full text]
  • Symbol of Conquest, Alliance, and Hegemony
    SYMBOL OF CONQUEST, ALLIANCE, AND HEGEMONY: THE IMAGE OF THE CROSS IN COLONIAL MEXICO by ZACHARY WINGERD Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY THE UNIVERSITY OF TEXAS AT ARLINGTON August 2008 Copyright © by Zachary Wingerd 2008 All Rights Reserved ACKNOWLEDGEMENTS I offer thanks to Dr. Dennis Reinhartz, Dr. Kenneth Philp, Dr. Richard Francaviglia, and Dr. Joseph Bastien who agreed to sit on my dissertation committee and guide my research and writing. Special thanks are given to Dr. Douglas Richmond who encouraged my topic from the very beginning and as the committee chair actively supported my endeavor. May 1, 2008 iii DEDICATED TO MY LOVING WIFE AND SONS Lindsey, Josh, and Jamie iv ABSTRACT SYMBOL OF CONQUEST, ALLIANCE, AND HEGEMONY: THE IMAGE OF THE CROSS IN COLONIAL MEXICO Zachary Wingerd, PhD. The University of Texas at Arlington, 2008 Supervising Professor: Douglas Richmond The universality of the cross image within the transatlantic confrontation meant not only a hegemony of culture, but of symbolism. The symbol of the cross existed in both European and American societies hundreds of years before Columbus. In both cultures, the cross was integral in religious ceremony, priestly decoration, and cosmic maps. As a symbol of life and death, of human and divine suffering, of religious and political acquiescence, no other image in transatlantic history has held such a perennial, powerful message as the cross. For colonial Mexico, which felt the brunt of Spanish initiative, the symbol of the cross penetrated the autochthonous culture out of which the independent nation and indigenous church were born.
    [Show full text]