The Crown Jewels Lost and Found
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Królewski Kościół Katedralny Na Wawelu. W Rocznicę Konsekracji
Tomasz Węcławowicz Królewski kościół katedralny na Wawelu W rocznicę konsekracji 1364-2014 Royal Cathedral Church on Wawel Hill in Krakow Jubilee of the Consecration 1364-2014 Dekoracja zachodniej ściany katedry dobitnie ilustruje powiązanie św. Stanisława z ideą polityczną ostatnich władców z dynastii Piastów. Szczyt wieńczy figura św. Stani sława, poniżej na drzwiach widnieje monogram króla Kazimierza Wielkiego - a między nimi Orzeł, herb Królestwa Polskiego - heraldyczny łącznik spajający dwie personifikacje religijnej i świeckiej władzy. [...] Dlatego krakowska katedra jest w każdym znaczeniu tego słowa „kościołem królewskim” - a przy tym jedną z najwcześniejszych takich realizacji w Europie Środkowej. Paul Crossley, Gothic Architecture in the Reign of Kazimir the Great, Kraków 1985 [The] demonstration of the link between St Stanislaw and the political ideology of the last Piast King is provided by the decoration of the west front of the cathedral. Above, in the gable is the figure of St Stanislaw; below, on the doors, is the pronounced signature of Kazimir the Great; and between them, as a heraldic link between these two personifica tions of the religious and secular authority, is the Polish eagle, the arms of Poland [...] In every sense of the word, therefore, Krakow cathedral is - a Konigskirche. It is moreover one of the earliest of its kind in Central Europe. Paul Crossley, Gothic Architecture in the Reign of Kazimir the Great, Krakow 1985 Tomasz Węcławowicz Królewski kościół katedralny na Wawelu W rocznicę konsekracji 1364-2014 Royal Cathedral Church on Wawel Hill in Krakow Jubilee of the Consecration 1364-2014 Kraków 2014 UNIW ERSYTET PAPIESKI JANA PAWŁA II WYDZIAŁ HISTORII I DZIEDZICTWA KULTUROWEGO PONTIFICAL UNIVERSITY OF JOH N PAUL II FACULTY OF HISTORY AND CULTURAL HERITAGE KRAKOWSKA AKADEMIA IM. -
Kingship. Coronation, and Covenant in Mosiah 1–6
Kingship. Coronation, and Covenant in Mosiah 1–6 Stephen D. Ricks The rst six chapters of Mosiah contain King Benjamin’s farewell address—one of the most memorable sermons on record. These chapters also portray for us the succession of Mosiah2 to the Nephite throne. Many features of this coronation ceremony reect ancient Israelite culture. First is the signicance of the ofce of king. Second is the coronation ceremony for the new king—the details of which have parallels in both Israel and other ancient Near Eastern societies and even in other parts of the world. Third, the order of events reported in these chapters reects the “treaty/covenant” pattern well-known in ancient Israel and the ancient Near East. Finally, an interrelated cluster of concepts in Israelite religion connects the themes of rising from the dust, enthronement, kingship, and resurrection. My discussion of these four sets of features will show how faithfully the Book of Mormon reects these Old World practices and beliefs. KINGSHIP The Meaning of Kingship Although kingship is a political institution whose origins are lost to history, nearly every ancient and medieval civilization had a king who was believed to have been appointed by heaven. The Egyptians held that kingship had existed as long as the world itself;1 to the Sumerians, this form of rule was a gift from the gods.2 The Israelites also believed that the king was appointed and adopted by God and that “he mediated between God and the people and represented them before each other.”3 Although the Nephite king was never viewed as a divine being (which would be inconsistent with Deuteronomy 17:15), he was closely connected with God in the sense that, as an intermediate, he too modeled and represented God to his people (as in Mosiah 2:19). -
Religion and the Investiture of the Monarch: the European Context
Religion and the investiture of the Monarch: The European context NSS researcher Barry Thorpe has found no other investiture of a European monarch with such overt religious, far less sectarian, associations as in the UK. Denmark Last coronation: 1849 In 1660 the coronation ritual was replaced with a ceremony of anointing, where the new king would arrive at the coronation site already wearing the crown, where he was then anointed. This rite was in turn abolished with the introduction of the Danish Constitution in 1849. Today the crown of Denmark is only displayed at the monarch's funeral, when it sits atop their coffin. The present Queen, Margrethe II, did not have any formal enthronement service; a public announcement of her accession was made from the balcony of Christiansborg Palace, with the new sovereign being acclaimed by her Prime Minister at the time (1972), Jens Otto Krag, then cheered with a ninefold "hurrah" by the crowds below. Liechtenstein No coronation Liechtenstein does not use a coronation or enthronement ceremony, although Prince Hans Adam II did attend a mass by the Archbishop of Vaduz, followed by a choral event. Luxembourg No coronation The Grand Duke of Luxembourg is enthroned at a ceremony held in the nation's parliament at the beginning of his or her reign. The monarch takes an oath of loyalty to the state constitution, then attends a solemn mass at the Notre-Dame Cathedral. Netherlands No coronation. Inauguration With the absence of any religious hierarchy within the Dutch Reformed Church, there is no senior religious prelate to crown the new monarch, unlike in Great Britain under the Archbishop of Canterbury. -
Ave Papa Ave Papabile the Sacchetti Family, Their Art Patronage and Political Aspirations
FROM THE CENTRE FOR REFORMATION AND RENAISSANCE STUDIES Ave Papa Ave Papabile The Sacchetti Family, Their Art Patronage and Political Aspirations LILIAN H. ZIRPOLO In 1624 Pope Urban VIII appointed Marcello Sacchetti as depositary general and secret treasurer of the Apostolic Cham- ber, and Marcello’s brother, Giulio, bishop of Gravina. Urban later gave Marcello the lease on the alum mines of Tolfa and raised Giulio to the cardinalate. To assert their new power, the Sacchetti began commissioning works of art. Marcello discov- ered and promoted leading Baroque masters, such as Pietro da Cortona and Nicolas Poussin, while Giulio purchased works from previous generations. In the eighteenth century, Pope Benedict XIV bought the collection and housed it in Rome’s Capitoline Museum, where it is now a substantial portion of the museum’s collection. By focusing on the relationship between the artists in ser- vice and the Sacchetti, this study expands our knowledge of the artists and the complexity of the processes of agency in the fulfillment of commissions. In so doing, it underlines how the Sacchetti used art to proclaim a certain public image and to announce Cardinal Giulio’s candidacy to the papal throne. ______ copy(ies) Ave Papa Ave Papabile Payable by cheque (to Victoria University - CRRS) ISBN 978-0-7727-2028-2 or by Visa/Mastercard $24.50 Name as on card ___________________________________ (Outside Canada, please pay in US $.) Visa/Mastercard # _________________________________ Price includes applicable taxes. Expiry date _____________ Security code ______________ Send form with cheque/credit card Signature ________________________________________ information to: Publications, c/o CRRS Name ___________________________________________ 71 Queen’s Park Crescent East Address __________________________________________ Toronto, ON M5S 1K7 Canada __________________________________________ The Centre for Reformation and Renaissance Studies Victoria College in the University of Toronto Tel: 416-585-4465 Fax: 416-585-4430 [email protected] www.crrs.ca . -
The King, the Crown and the Colonel: How Did Thomas Blood Try to Steal the Crown Jewels in 1671?
Education Service The king, the crown and the colonel: How did Thomas Blood try to steal the crown jewels in 1671? This resource was produced using documents from the collections of The National Archives. It can be freely modified and reproduced for use in the classroom only. The king, the crown and the colonel : How did Thomas Blood try to steal the crown jewels in 1671? 2 Introduction After the execution of Charles I in 1649 many of the crown jewels were sold or destroyed. Oliver Cromwell ordered that the orb and sceptres should be broken as they stood for the 'detestable rule of kings'. All the gemstones were removed and sold and the precious metal was used to make coins. When the monarchy was restored in 1660, two new sceptres and an orb costing £12,185 were made for the coronation of Charles II in 1661. Can you spot any of these items in the picture at the top of this page? During the ceremony, the new king held the Sceptre with the Cross in his right hand and the Sceptre with the Dove in his left. The sceptre was a rod or staff which represents royal power and the dove refers to the Holy Spirit. The king was crowned with St Edward's Crown. At some point the king also held the orb, a hollow golden sphere decorated with a band of jewels and a jewelled cross on top. The orb refers to the king’s role as protector of the church. Charles II allowed the crown jewels to be shown to members of the public for a viewing fee paid to a custodian (keeper) who looked after the jewels in the Martin Tower at the Tower of London. -
Embracing Icons: the Face of Jacob on the Throne of God*
Images 2007_f13_36-54 8/13/07 5:19 PM Page 36 RACHEL NEIS University of Michigan EMBRACING ICONS: THE FACE OF JACOB ON THE THRONE OF GOD* Abstract I bend over it, embrace, kiss and fondle to it, Rachel Neis’ article treats Hekhalot Rabbati, a collection of early and my hands are upon its arms, Jewish mystical traditions, and more specifically §§ 152–169, a three times, when you speak before me “holy.” series of Qedusha hymns. These hymns are liturgical performances, As it is said: holy, holy, holy.1 the highlight of which is God’s passionate embrace of the Jacob icon Heikhalot Rabbati, § 164 on his throne as triggered by Israel’s utterance of the Qedusha. §§ 152–169 also set forth an ocular choreography such that the For over a century, scholars conceived of the relation- gazes of Israel and God are exchanged during the recitation of the ship between visuality in Judaism and Christianity Qedusha. The article set these traditions within the history of sim- in binary terms.2 Judaism was understood as a reli- ilar Jewish traditions preserved in Rabbinic literature. It will be argued that §§ 152–169 date to the early Byzantine period, reflecting gion of the word in opposition to Christianity, a Jewish interest in images of the sacred parallel to the contempo- which was seen as a deeply visual culture. For raneous Christian intensification of the cult of images and preoccupation many scholars, never the twain did meet—Jews with the nature of religious images. were always “the nation without art,” or “artless,”3 while for much of their history Christians embraced Bear witness to them 4 5 of what testimony you see of me, icons, creating visual representations of the divine. -
The Protestant Succession to the Throne and Its Importance to the Church of England Today Churchman 93/4 1979
The Protestant Succession to the Throne and its Importance to the Church of England Today Churchman 93/4 1979 David N. Samuel What is the Protestant Succession to the Throne of England? To answer this question we must go back to the Reformation itself. Throughout the Middle Ages and until the time of the Reformation, the supremacy of the pope was acknowledged throughout Christendom; i.e., in all matters relating to the faith and practice of the church, the Bishop of Rome was the supreme authority who commanded absolute obedience. The advent of Luther with his appeal to Scripture as the supreme authority changed all that. His actual words at the Diet of Worms in 1521 were: Unless I am convinced by testimonies of the Scripture, or by evident reason—for I neither believe the Pope nor the Councils alone, since it is clear that they have often erred and contradicted one another—I am overcome by the Scriptures I have quoted, and my conscience is taken captive by the words of God, and I neither can nor will retract anything, since it is neither safe nor right to act against conscience.1 The Protestantism of the princes and Reformers at the Diet of Speier in 1529 took this principle a step further. The principle enunciated by Luther at Worms was the duty of abiding by the authority of conscience under the supreme guidance and authority of the Word of God, and of not yielding in such matters to any human authority or majority. But at Worms it was merely the assertion of an individual. -
Spinel Gemstones
Sell With a Story: Spinel Gemstones GIA has said “Spinel is a good candidate for the title of ‘History’s Most Underappreciated Gem.’” And it could not be truer. Throughout history, Spinel has had a privileged yet unknown heyday. It appears in everything from the British Crown Jewels and the Austrian Imperial Crown, to the Russian coronation crown for Catherine the Great in 1762. Famous Spinel The largest Spinel in history is part of the Iranian National Jewels — still currently used to back the Iranian currency. Known and valued by the crowns of the world, Spinel have been found and pilfered as the spoils of war. The now-known ‘Black Prince’s Ruby’ — alas, a perfectly red Spinel — was given as payment to Edward, Prince of Wales, for a victorious battle in 1367. Historically, this gemstone has been confused with corundum (ruby and sapphire). Why? Mostly because it is regularly found in the same mines and because it comes in similar colors. What makes Spinel distinctively different? It is a singly refractive stone, while corundum is doubly refractive. As far back as the 1300s and 1400s, the largest and most valuable crystals in corundum mines were proclaimed ruby or sapphire (depending on color) when they were actually Spinel. They simply didn’t have the tools to tell the difference (I’m looking at you, refractometer). So, what makes spinel so captivating? Shades of Spinel Begin with the crisp nature of the stones and its alluring shades of color. Then throw in the limited supply, and you have yourself a gemstone that is as tempting for customers as it is valuable. -
Planning for Accession and Coronation
DEPARTMENT OF POLITICAL SCIENCE INAUGURATING A NEW REIGN: PLANNING FOR ACCESSION AND CORONATION BOB MORRIS INAUGURATING A NEW REIGN: PLANNING FOR ACCESSION AND CORONATION Dr Bob Morris The Constitution Unit University College London May 2018 i ISBN: 978-1-903903-82-7 Published by: The Constitution Unit School of Public Policy University College London 29-31 Tavistock Square London WC1H 9QU United Kingdom Tel: 020 7679 4977 Email: [email protected] Web: www.ucl.ac.uk/constitution-unit © The Constitution Unit, UCL, 2018 This report is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, hired out or otherwise circulated without the publisher’s prior consent in any form of binding or cover other than that in which it is published and without a similar condition including this condition being imposed on the subsequent purchaser. First published May 2018 Front cover image: Nathan Hughes Hamilton; licenced under Creative Commons, https://creativecommons.org/licenses/by/2.0/legalcode ii CONTENTS Preface……………………………………………………………………………….v Executive summary………………………………………………………………….vi 1.1-1.25 Conceptual changes since 1952……………………………………………...1 1.1-1.5 Social…………………………………………………………..1 1.6-1.8 Religion……...………………………………………………....1 1.9-1.10 Political…………………………………………………….....2 1.11-1.14 Geopolitics and security……………………………………..2 1.15-1.23 Constitutional……………………………………………….3 1.24-1.25 Machinery of government…………………………………...5 2.1-2.22 Accession…………………………………………………………………....6 2.1 Demise…………………………………………………………….6 2.2-2.4 -
CALL to WORSHIP Colossians 1:15-20 SONG CROWN HIM Crown
CALL TO WORSHIP Colossians 1:15-20 SONG CROWN HIM Crown Him with many crowns, the Lamb upon His throne Hark how the heav’nly anthem drowns, all music but its own Awake my soul and sing of Him who died for me And hail Him as the matchless King, throughout eternity Oh crown Him, crown Him, Jesus The Lord of life, the Lord of love, the Lord of all! Crown Him the Lord of life who triumphed o’er the grave And rose victorious in the strife for those He came to save His glories now we sing, who died and rose on high Who died eternal life to bring, and lives that death may die Oh crown Him, crown Him, Jesus The Word made flesh defeated death, when He rose The Crucified is seated high, upon His throne, upon His throne! Crown Him the Lord of love, behold his hands his side His wounds yet visible above in beauty glorified All hail redeemer hail, for He has died for me His praise and glory shall not fail, throughout eternity CONFESSION OF SIN Gracious God, having heard your Word, we thankfully remember the life of our Lord Jesus Christ on this earth. Yet we also acknowledge our failure to respond earnestly and faithfully to his witness. We confess that we have mistaken Jesus for a mere earthly king, friendly companion, or problem-solver, failing to honor him as the ruler of all creation. We do not appreciate the depth of his passion and sacrifice on the cross, and we fail to acknowledge him as our only way of salvation. -
Betting on the Papal Election in Sixteenth-Century Rome John M
Number 32 May 2015 Center for Gaming Research Occasional Paper Series University Libraries University of Nevada, Las Vegas Betting on the Papal Election in Sixteenth-Century Rome John M. Hunt ABSTRACT: Wagering on the papal election was a popular pastime among all levels of society in sixteenth-century Rome. Brokers and their clients kept well-informed of the election taking place within the closed doors of the con- clave. Consequently, wagering on the election proved to be a source of disruption since—intentionally or not—it begat rumors of a pope’s election and spurred brokers to use illicit means of discovering the secrets of the conclave. The papacy thus initiated a campaign against the practice during the last twenty-five years of the sixteenth century. This campaign, partially inspired by the Counter-Reformation’s impulse to reform popular mores, proved successful as wagering on papal elections disappeared after 1592. Keywords: Rome, sixteenth century, popes, conclave, papal elections, wagering, the Banchi, avvisi, scommesse, Counter Reformation, papacy Preferred Citation: John M. Hunt, “Betting on the Papal Election in Sixteenth-Century Rome,” Occasional Paper Series, 32. Las Vegas, Center for Gaming Research, University Libraries, 2015. Few events excited the people of Rome more than The reality, however, was another picture altogeth- the election of the pope, the holy father of the Catho- er. Despite being closed up in the conclave and with lic Church and the supreme prince of the Eternal City. thousands of guards levied to watch over them in the Rome sat in the center of a great political process that Vatican Palace, the cardinals and election itself could would determine not only its future but that of the en- never escape influence from without. -
When Elizabeth I Came to the Throne, the English Were Uncertain What
I Elizabeth I (r.1558-1603) came to the throne during a time of religious uncertainty. Her father, Henry VIII, had removed the English Church from papal authority during his rule. Edward VI, her brother, had taken that one step further and created a Calvinist State church in England. Then, Mary I, who was Elizabeth and Edward’s older sister, had returned the English church to Catholicism. These drastic changes had left England in a state of religious instability, which Elizabeth needed to fix. In order to do this the queen would have to walk a fine line, what has been called the via media, or middle road. In this she was attempting to follow in the footsteps of her father, but one must ask, how successful was she really? Did Elizabeth I successfully walk the same tightrope her father had? It may seem that way on initial inspection, but when examined closely one discovers that the Elizabethan Church was in reality a Protestant Church dressed up in bishops’ robes. This paper will argue that the doctrinal base of the Elizabethan Church, the Thirty-nine Articles of Religion, provides ample support to this authors contention that the Elizabethan Church Settlement was not really a via media, the middle road, but one that was distinctly Protestant. II Historians have examined the Reformation of the English Church in a number of ways, which can be divided into four major schools of thought: rapid reform from the top-down, rapid reform from the bottom-up, slow reform from the top-down and slow reform from the bottom-up.