Jane Idleman Smith
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780195307313
- eISBN:
- 9780199867875
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195307313.003.0001
- Subject:
- Religion, Islam
Three hypothetical dialogue encounters between Muslims and Christians introduce the reader to some of the issues that can arise in interfaith conversation. The first is a dialogue set up by a local ...
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Three hypothetical dialogue encounters between Muslims and Christians introduce the reader to some of the issues that can arise in interfaith conversation. The first is a dialogue set up by a local ecumenical council and involves Christians and Muslims from a range of backgrounds. The second is a conversation among African American Muslims and Christians, and the third involves Roman Catholic and Muslim women. In these three different kinds of dialogues the reader can begin to get some sense of the breadth of possibility for bringing Muslims and Christians in the contemporary United States together for better understanding and the possibility of serious friendships.Less
Three hypothetical dialogue encounters between Muslims and Christians introduce the reader to some of the issues that can arise in interfaith conversation. The first is a dialogue set up by a local ecumenical council and involves Christians and Muslims from a range of backgrounds. The second is a conversation among African American Muslims and Christians, and the third involves Roman Catholic and Muslim women. In these three different kinds of dialogues the reader can begin to get some sense of the breadth of possibility for bringing Muslims and Christians in the contemporary United States together for better understanding and the possibility of serious friendships.
Richard Finn Op
- Published in print:
- 2006
- Published Online:
- September 2007
- ISBN:
- 9780199283606
- eISBN:
- 9780191712692
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199283606.003.0004
- Subject:
- Classical Studies, European History: BCE to 500CE
This chapter details the direct and indirect promotion of almsgiving in Christian discourse, especially in sermons where it featured regularly at times when it would be heard by a large number of the ...
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This chapter details the direct and indirect promotion of almsgiving in Christian discourse, especially in sermons where it featured regularly at times when it would be heard by a large number of the faithful. Preaching on almsgiving was more extensive in Lent, but also at times of shortage. In direct promotion or exhortation, all who could, and not only the rich, were encouraged to give alms. Almsgiving was promoted indirectly as it featured in the portrayal of holy men and women, both in sermons, but also in apocryphal texts and saints' lives, where it sometimes served as a marker of orthodoxy. Pagan almsgiving by contrast was not encouraged by sustained promotion.Less
This chapter details the direct and indirect promotion of almsgiving in Christian discourse, especially in sermons where it featured regularly at times when it would be heard by a large number of the faithful. Preaching on almsgiving was more extensive in Lent, but also at times of shortage. In direct promotion or exhortation, all who could, and not only the rich, were encouraged to give alms. Almsgiving was promoted indirectly as it featured in the portrayal of holy men and women, both in sermons, but also in apocryphal texts and saints' lives, where it sometimes served as a marker of orthodoxy. Pagan almsgiving by contrast was not encouraged by sustained promotion.
Nicholas Lossky
- Published in print:
- 1991
- Published Online:
- September 2011
- ISBN:
- 9780198261858
- eISBN:
- 9780191682223
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198261858.003.0005
- Subject:
- Religion, History of Christianity
This chapter discusses the Lent sermons of Andrewes. Andrewes's Lent sermons were divided into two distinct series, eight of them were preached on Ash Wednesday (Sermons of Repentance and Fasting ...
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This chapter discusses the Lent sermons of Andrewes. Andrewes's Lent sermons were divided into two distinct series, eight of them were preached on Ash Wednesday (Sermons of Repentance and Fasting Preached on Ash-Wednesday), while the other six (Sermons Preached in Lent) were all preached on other occasions during the Lenten season. These fourteen sermons cover a wider period when compared to the Christmas sermons with the first sermon preached on 1589/90 and the last on 1623/4. From the whole group of the Lent sermons, all of the Lenten sermons including three or four of the Ash Wednesday sermons were preached before Queen Elizabeth while the five others belong to the last period of James I's reign. This chapter therefore examines the points that are common and the differences between these periods in Andrewes's preaching, one beginning at his age of thirty-five and the other ending two years before his death.Less
This chapter discusses the Lent sermons of Andrewes. Andrewes's Lent sermons were divided into two distinct series, eight of them were preached on Ash Wednesday (Sermons of Repentance and Fasting Preached on Ash-Wednesday), while the other six (Sermons Preached in Lent) were all preached on other occasions during the Lenten season. These fourteen sermons cover a wider period when compared to the Christmas sermons with the first sermon preached on 1589/90 and the last on 1623/4. From the whole group of the Lent sermons, all of the Lenten sermons including three or four of the Ash Wednesday sermons were preached before Queen Elizabeth while the five others belong to the last period of James I's reign. This chapter therefore examines the points that are common and the differences between these periods in Andrewes's preaching, one beginning at his age of thirty-five and the other ending two years before his death.
Ronald Hutton
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198205708
- eISBN:
- 9780191676758
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198205708.003.0015
- Subject:
- History, British and Irish Medieval History, British and Irish Early Modern History
Either before or after St Valentine's Day fell a much bigger and more general festival. It began on ‘Shrove Sunday’, the seventh before Easter, continued on ‘Collop Monday’, and reached its climax on ...
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Either before or after St Valentine's Day fell a much bigger and more general festival. It began on ‘Shrove Sunday’, the seventh before Easter, continued on ‘Collop Monday’, and reached its climax on ‘Shrove Tuesday’. Its origins lay in the early Middle Ages, along with those of the long fast of Lent, which it directly preceded and which thus created it. The peculiar febrility of Shrovetide sprang from two causes. The first was that it was a last opportunity for fun before the dietary, recreational, and sexual restrictions of Lent set in. The second was that, by this season, stocks of food would have been low for many people in any case and privation considerable, so that an opportunity for the frenetic release of emotion would have been very welcome.Less
Either before or after St Valentine's Day fell a much bigger and more general festival. It began on ‘Shrove Sunday’, the seventh before Easter, continued on ‘Collop Monday’, and reached its climax on ‘Shrove Tuesday’. Its origins lay in the early Middle Ages, along with those of the long fast of Lent, which it directly preceded and which thus created it. The peculiar febrility of Shrovetide sprang from two causes. The first was that it was a last opportunity for fun before the dietary, recreational, and sexual restrictions of Lent set in. The second was that, by this season, stocks of food would have been low for many people in any case and privation considerable, so that an opportunity for the frenetic release of emotion would have been very welcome.
Ronald Hutton
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198205708
- eISBN:
- 9780191676758
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198205708.003.0016
- Subject:
- History, British and Irish Medieval History, British and Irish Early Modern History
From its earliest recorded occurrence, in Anglo-Saxon texts dated to the beginning of the eleventh century, the word ‘lenten’ had the dual meaning of the season of spring and the major annual fast of ...
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From its earliest recorded occurrence, in Anglo-Saxon texts dated to the beginning of the eleventh century, the word ‘lenten’ had the dual meaning of the season of spring and the major annual fast of Christianity. It seems to derive simply from the ‘lengthening’ of daylight. The connotations of joy, and of abstinence, were intimately combined in it from the beginning, and this dual aspect was retained as it evolved into ‘Lent’ in the thirteenth century. Not until the seventeenth did the term become confined to the fast. The time was admirably suited to a period of self-denial and spiritual doubt culminating in the rejoicing of the most important of all Christian festivals. The bounds of the fast were standardized for the Church in western Europe by Pope Gregory the Great at the end of the sixth century, to exclude meat, milk, cheese, butter, and eggs.Less
From its earliest recorded occurrence, in Anglo-Saxon texts dated to the beginning of the eleventh century, the word ‘lenten’ had the dual meaning of the season of spring and the major annual fast of Christianity. It seems to derive simply from the ‘lengthening’ of daylight. The connotations of joy, and of abstinence, were intimately combined in it from the beginning, and this dual aspect was retained as it evolved into ‘Lent’ in the thirteenth century. Not until the seventeenth did the term become confined to the fast. The time was admirably suited to a period of self-denial and spiritual doubt culminating in the rejoicing of the most important of all Christian festivals. The bounds of the fast were standardized for the Church in western Europe by Pope Gregory the Great at the end of the sixth century, to exclude meat, milk, cheese, butter, and eggs.
Ronald Hutton
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198205708
- eISBN:
- 9780191676758
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198205708.003.0018
- Subject:
- History, British and Irish Medieval History, British and Irish Early Modern History
This chapter discusses the origins of Holy Week. For medieval clergy and congregations in Britain, the first clear sign that Lent was drawing to a close came upon Palm Sunday, the fifth in the fast, ...
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This chapter discusses the origins of Holy Week. For medieval clergy and congregations in Britain, the first clear sign that Lent was drawing to a close came upon Palm Sunday, the fifth in the fast, with one of the longest passages of ceremony in the whole religious year. Where the Sarum Use was fully observed, it took the following form. This was, at any rate, the sequence of ritual prescribed by the Salisbury tradition by the end of the Middle Ages. What needs to be emphasized now is, first, that it took a long time to evolve, and second, that it was enacted in full in relatively few places. The basic ceremony, that of the procession, was known to St Aldhelm in the seventh century and to Alcuin of York in the eighth. The hallowing of fronds was enjoined in a mid-eighth-century pontifical of Archbishop Egbert of York, and this is Britain's first record of the custom.Less
This chapter discusses the origins of Holy Week. For medieval clergy and congregations in Britain, the first clear sign that Lent was drawing to a close came upon Palm Sunday, the fifth in the fast, with one of the longest passages of ceremony in the whole religious year. Where the Sarum Use was fully observed, it took the following form. This was, at any rate, the sequence of ritual prescribed by the Salisbury tradition by the end of the Middle Ages. What needs to be emphasized now is, first, that it took a long time to evolve, and second, that it was enacted in full in relatively few places. The basic ceremony, that of the procession, was known to St Aldhelm in the seventh century and to Alcuin of York in the eighth. The hallowing of fronds was enjoined in a mid-eighth-century pontifical of Archbishop Egbert of York, and this is Britain's first record of the custom.
Ronald Hutton
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198205708
- eISBN:
- 9780191676758
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198205708.003.0019
- Subject:
- History, British and Irish Medieval History, British and Irish Early Modern History
The bird's egg has always been one of the most ubiquitous human symbols of new life in general and of spring in particular. The classic study of this image was made in 1971 by Venetia Newall, in a ...
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The bird's egg has always been one of the most ubiquitous human symbols of new life in general and of spring in particular. The classic study of this image was made in 1971 by Venetia Newall, in a book that documented the giving of eggs at Easter, often decorated, all across Europe and western Asia in historic times. In this respect, the medieval prohibition of the eating of eggs at Lent was neatly contrived to enhance the exchange and consumption of them at the most appropriate season, in which the fast terminated. This was the more important in that they represented one of the chief delicacies possible to that large proportion of the population which was too poor to afford meat. Eggs also represented one of the principal commodities in which the Good Friday and Easter offerings to the Church could be made.Less
The bird's egg has always been one of the most ubiquitous human symbols of new life in general and of spring in particular. The classic study of this image was made in 1971 by Venetia Newall, in a book that documented the giving of eggs at Easter, often decorated, all across Europe and western Asia in historic times. In this respect, the medieval prohibition of the eating of eggs at Lent was neatly contrived to enhance the exchange and consumption of them at the most appropriate season, in which the fast terminated. This was the more important in that they represented one of the chief delicacies possible to that large proportion of the population which was too poor to afford meat. Eggs also represented one of the principal commodities in which the Good Friday and Easter offerings to the Church could be made.
David Cressy
- Published in print:
- 1997
- Published Online:
- October 2011
- ISBN:
- 9780198201687
- eISBN:
- 9780191674983
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198201687.003.0014
- Subject:
- History, British and Irish Early Modern History, Social History
This chapter examines prohibitions and impediments to marriage in Tudor and Stuart England. Though marriage required readiness to marry at any convenient time, the early modern church maintained a ...
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This chapter examines prohibitions and impediments to marriage in Tudor and Stuart England. Though marriage required readiness to marry at any convenient time, the early modern church maintained a religious calendar prohibiting marriage during many holy seasons of the year. These include Lent, Rogationtide and Trinity in the late spring, and Advent before Christmas. Strict adherence to this matrimonial timetable required not only awareness of the seasonal prohibitions but also a knowledge of the correct information about which days in any given year they applied to.Less
This chapter examines prohibitions and impediments to marriage in Tudor and Stuart England. Though marriage required readiness to marry at any convenient time, the early modern church maintained a religious calendar prohibiting marriage during many holy seasons of the year. These include Lent, Rogationtide and Trinity in the late spring, and Advent before Christmas. Strict adherence to this matrimonial timetable required not only awareness of the seasonal prohibitions but also a knowledge of the correct information about which days in any given year they applied to.
Joan Greatrex
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199250738
- eISBN:
- 9780191728570
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199250738.003.0005
- Subject:
- History, British and Irish Medieval History, History of Religion
The chronological structure of the previous chapters is interrupted here in order to illustrate the structure of the liturgical year. The sequence of the liturgical seasons, with their observances ...
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The chronological structure of the previous chapters is interrupted here in order to illustrate the structure of the liturgical year. The sequence of the liturgical seasons, with their observances and celebrations, includes a brief survey of the few surviving manuscripts for mass and office, but is largely based on information provided by the accounts kept by obedientiaries, who recorded their receipts and expenditures connected with the celebration of feasts such as Christmas and Easter, and also fasts such as Lent. The chapter also deals with musical performance by monk organists and singers in company with others, and with the daily and weekly mass rotas for monk priests. Similarly, it discusses rotas for the periodic blood-letting followed by a relaxation of routine.Less
The chronological structure of the previous chapters is interrupted here in order to illustrate the structure of the liturgical year. The sequence of the liturgical seasons, with their observances and celebrations, includes a brief survey of the few surviving manuscripts for mass and office, but is largely based on information provided by the accounts kept by obedientiaries, who recorded their receipts and expenditures connected with the celebration of feasts such as Christmas and Easter, and also fasts such as Lent. The chapter also deals with musical performance by monk organists and singers in company with others, and with the daily and weekly mass rotas for monk priests. Similarly, it discusses rotas for the periodic blood-letting followed by a relaxation of routine.
Georgia Frank
- Published in print:
- 2019
- Published Online:
- May 2020
- ISBN:
- 9780823287024
- eISBN:
- 9780823288908
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823287024.003.0009
- Subject:
- Religion, Theology
This chapter examines the role of internal groupings within the biblical episodes retold in Romanos the Melodist’s (ca. 555) hymns (or, kontakia). Performed for liturgical festivals, these sung ...
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This chapter examines the role of internal groupings within the biblical episodes retold in Romanos the Melodist’s (ca. 555) hymns (or, kontakia). Performed for liturgical festivals, these sung sermons allowed congregations to sing along with various biblical groups, whether the three youths in the furnace, the magi, Herod’s army, the Ninevites, or Jesus’s disciples. Shaped by recent work on the collective voices in Greek tragedy, this essay considers how groups allowed congregations to share in the emotional world of the biblical characters, sing for those silenced by ignorance or cowardice, and sing to repent with sinners and repudiate villains.Less
This chapter examines the role of internal groupings within the biblical episodes retold in Romanos the Melodist’s (ca. 555) hymns (or, kontakia). Performed for liturgical festivals, these sung sermons allowed congregations to sing along with various biblical groups, whether the three youths in the furnace, the magi, Herod’s army, the Ninevites, or Jesus’s disciples. Shaped by recent work on the collective voices in Greek tragedy, this essay considers how groups allowed congregations to share in the emotional world of the biblical characters, sing for those silenced by ignorance or cowardice, and sing to repent with sinners and repudiate villains.
Antonia-Leda Matalas, Eleni Tourlouki, and Chrystalleni Lazarou
- Published in print:
- 2011
- Published Online:
- November 2015
- ISBN:
- 9780231149976
- eISBN:
- 9780231520799
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231149976.003.0009
- Subject:
- Religion, History of Christianity
This chapter examines fasting and food habits in the Eastern Orthodox Church. Orthodox dietary rules require periodic vegetarianism through the avoidance of all animal food, with the exception of ...
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This chapter examines fasting and food habits in the Eastern Orthodox Church. Orthodox dietary rules require periodic vegetarianism through the avoidance of all animal food, with the exception of mollusks and crustaceans, which are permitted on many fasting days. Some plant-based foods, such as wine and vegetable oil, are also prohibited during some fasting periods. The Greek Orthodox religious calendar includes four extended fasting periods before each of the principal feasts: Lent (preceding Christmas—in the West called Advent), Great Lent (preceding Easter), Fasting of the Apostles (after Pentecost), and the two weeks preceding the feast of Assumption of the Theotokos on August 15. Fasting is prescribed for a total period of 150 to 180 days a year. The duration of fasting periods can range from seven weeks, in the case of the Great Lent, to a single day. In addition, meat is prohibited throughout the year on Wednesdays and Fridays.Less
This chapter examines fasting and food habits in the Eastern Orthodox Church. Orthodox dietary rules require periodic vegetarianism through the avoidance of all animal food, with the exception of mollusks and crustaceans, which are permitted on many fasting days. Some plant-based foods, such as wine and vegetable oil, are also prohibited during some fasting periods. The Greek Orthodox religious calendar includes four extended fasting periods before each of the principal feasts: Lent (preceding Christmas—in the West called Advent), Great Lent (preceding Easter), Fasting of the Apostles (after Pentecost), and the two weeks preceding the feast of Assumption of the Theotokos on August 15. Fasting is prescribed for a total period of 150 to 180 days a year. The duration of fasting periods can range from seven weeks, in the case of the Great Lent, to a single day. In addition, meat is prohibited throughout the year on Wednesdays and Fridays.
James H. Johnson
- Published in print:
- 2011
- Published Online:
- March 2012
- ISBN:
- 9780520267718
- eISBN:
- 9780520948624
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520267718.003.0005
- Subject:
- History, European Modern History
The climax of the Venetian carnival came not on the Tuesday but on the previous Thursday, giovedi grasso, nearly a week before Lent put an abrupt end to the long season of festivity. At its center ...
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The climax of the Venetian carnival came not on the Tuesday but on the previous Thursday, giovedi grasso, nearly a week before Lent put an abrupt end to the long season of festivity. At its center was a lavish spectacle that brought all ranks together in common celebration. The staged events, repeated every year after year, century after century, affirmed the Republic’s image and put the government’s own vision for the season front and center. The state-glorying pageant was high spirited, but it also employed pomp to keep hilarity firmly in check. Anything revelers might do after such a display was bound to be anticlimactic. This was exactly what the day’s planners intended. This chapter discusses the giovedi grasso which signaled the end of the Venetian carnival. It discusses the transformation of the Venetians to docility, gentleness, and reverence. On the advent of Lent, most Venetians found themselves caught-up in the festivities of carnival and masking and then gave up their masks to observe Lent. This religiousness, a sudden intrusion of piety, seemed almost comic to those who did not know Venice. Alongside families of the parish and honest workers in their street clothes, the visitor could see harlequins, demons, and men dressed as women. The contrast between the costumes and this final destination was great, however their impulse and intention was sincere. Venice showed that there were two things a person could not be: a gentleman and a Christian.Less
The climax of the Venetian carnival came not on the Tuesday but on the previous Thursday, giovedi grasso, nearly a week before Lent put an abrupt end to the long season of festivity. At its center was a lavish spectacle that brought all ranks together in common celebration. The staged events, repeated every year after year, century after century, affirmed the Republic’s image and put the government’s own vision for the season front and center. The state-glorying pageant was high spirited, but it also employed pomp to keep hilarity firmly in check. Anything revelers might do after such a display was bound to be anticlimactic. This was exactly what the day’s planners intended. This chapter discusses the giovedi grasso which signaled the end of the Venetian carnival. It discusses the transformation of the Venetians to docility, gentleness, and reverence. On the advent of Lent, most Venetians found themselves caught-up in the festivities of carnival and masking and then gave up their masks to observe Lent. This religiousness, a sudden intrusion of piety, seemed almost comic to those who did not know Venice. Alongside families of the parish and honest workers in their street clothes, the visitor could see harlequins, demons, and men dressed as women. The contrast between the costumes and this final destination was great, however their impulse and intention was sincere. Venice showed that there were two things a person could not be: a gentleman and a Christian.
Richard Osborne
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780195181296
- eISBN:
- 9780199851416
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195181296.003.0021
- Subject:
- Music, History, Western
Gioachino Rossini was 12 when he wrote six 12-string sonatas. At much the same time, he took the first step towards translating these precociously developed instrumental skills into his mother’s ...
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Gioachino Rossini was 12 when he wrote six 12-string sonatas. At much the same time, he took the first step towards translating these precociously developed instrumental skills into his mother’s world of stage play and song. They were piecemeal efforts, of course; as was Demetrio e Polibio, the opera he assembled at the request of the Mombelli family to a libretto by Vincenzina Vigano-Mombelli whilst still a student in Bologna. Technically it is his first opera, though it was not staged professionally until 1812. L’equivoco stravagante was Rossini’s second professional opera but his first in the longer two-act form. Ciro in Babilonia was Rossini’s first essay in the semisacred genre deployed to comply with regulations governing the use of theaters during Lent. Rossini’s first Milanese opera was La pietra del paragon, a melodrama giocoso by one of the Teatro alla Scala’s house librettists, Luigi Romanelli.Less
Gioachino Rossini was 12 when he wrote six 12-string sonatas. At much the same time, he took the first step towards translating these precociously developed instrumental skills into his mother’s world of stage play and song. They were piecemeal efforts, of course; as was Demetrio e Polibio, the opera he assembled at the request of the Mombelli family to a libretto by Vincenzina Vigano-Mombelli whilst still a student in Bologna. Technically it is his first opera, though it was not staged professionally until 1812. L’equivoco stravagante was Rossini’s second professional opera but his first in the longer two-act form. Ciro in Babilonia was Rossini’s first essay in the semisacred genre deployed to comply with regulations governing the use of theaters during Lent. Rossini’s first Milanese opera was La pietra del paragon, a melodrama giocoso by one of the Teatro alla Scala’s house librettists, Luigi Romanelli.
Philip H. Pfatteicher
- Published in print:
- 2013
- Published Online:
- September 2013
- ISBN:
- 9780199997121
- eISBN:
- 9780199367825
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199997121.003.0006
- Subject:
- Religion, Theology
Lent as we now have it seems to derive from four separate practices, both individual and communal;as it is now observed, preparation for baptism is a prominent feature. At the beginning of the sixth ...
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Lent as we now have it seems to derive from four separate practices, both individual and communal;as it is now observed, preparation for baptism is a prominent feature. At the beginning of the sixth century the preparation was gradually extended to create a pre-Lenten period before Ash Wednesday. In the present calendar, Ash Wednesday, now an abrupt interruption without a preparatory introduction, may be regarded as a beginning of the liturgical year; the ashes are a rich symbol of mortality, repentance, cleansing, and healing. A basic image of the season of Lent is the pilgrimage, following Abraham in his archetypal journey to the promised land, our true home. The First Sunday, focusing of Jesus’ temptation in the wilderness, serves as an overture to the Paschal mystery: obedient discipline leading to victory and anticipating glorification;the Fourth Sunday, mid-Lent, offers a brief respite on the way;the Fifth Sunday still bears traces of the former two-week Passiontide. The chapter concludes with a consideration of the Eastern Church’s observance of Lazarus Saturday as a prefiguring of the resurrection of Christ and consequently of his people.Less
Lent as we now have it seems to derive from four separate practices, both individual and communal;as it is now observed, preparation for baptism is a prominent feature. At the beginning of the sixth century the preparation was gradually extended to create a pre-Lenten period before Ash Wednesday. In the present calendar, Ash Wednesday, now an abrupt interruption without a preparatory introduction, may be regarded as a beginning of the liturgical year; the ashes are a rich symbol of mortality, repentance, cleansing, and healing. A basic image of the season of Lent is the pilgrimage, following Abraham in his archetypal journey to the promised land, our true home. The First Sunday, focusing of Jesus’ temptation in the wilderness, serves as an overture to the Paschal mystery: obedient discipline leading to victory and anticipating glorification;the Fourth Sunday, mid-Lent, offers a brief respite on the way;the Fifth Sunday still bears traces of the former two-week Passiontide. The chapter concludes with a consideration of the Eastern Church’s observance of Lazarus Saturday as a prefiguring of the resurrection of Christ and consequently of his people.
Ecumenical Patriarch Bartholomew
- Published in print:
- 2010
- Published Online:
- March 2011
- ISBN:
- 9780823233373
- eISBN:
- 9780823240463
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823233373.003.0002
- Subject:
- Religion, Religion and Society
This chapter presents the Patriarch's Easter, Christmas, and Lent encyclicals.
This chapter presents the Patriarch's Easter, Christmas, and Lent encyclicals.
Susan Visvanathan
- Published in print:
- 1999
- Published Online:
- October 2012
- ISBN:
- 9780195647990
- eISBN:
- 9780199080663
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195647990.003.0006
- Subject:
- Sociology, Sociology of Religion
This chapter discusses the calendrical rituals of the Syrian Christians, covering ritual feasts and fasts, Lent, and prayer. These rituals regulate the time perception of Syrian Christians in ways ...
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This chapter discusses the calendrical rituals of the Syrian Christians, covering ritual feasts and fasts, Lent, and prayer. These rituals regulate the time perception of Syrian Christians in ways which are different from the Hindu calendar, even while the latter is used by the community for various practical purposes such as the building of houses or the making of horoscopes. The sacred calendar of the Syrian Christians commemorates the origin of a new worldview, a mytho-historical event that is elaborated with every ritual celebration.Less
This chapter discusses the calendrical rituals of the Syrian Christians, covering ritual feasts and fasts, Lent, and prayer. These rituals regulate the time perception of Syrian Christians in ways which are different from the Hindu calendar, even while the latter is used by the community for various practical purposes such as the building of houses or the making of horoscopes. The sacred calendar of the Syrian Christians commemorates the origin of a new worldview, a mytho-historical event that is elaborated with every ritual celebration.
George Reid Andrews
- Published in print:
- 2010
- Published Online:
- July 2014
- ISBN:
- 9780807834176
- eISBN:
- 9781469606378
- Item type:
- chapter
- Publisher:
- University of North Carolina Press
- DOI:
- 10.5149/9780807899601_andrews.6
- Subject:
- History, Latin American History
The Carnival is an annual tradition that precedes Lent when citizens don their costumes and join everyone in the streets to celebrate the annual overturning and remaking of daily life. This chapter ...
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The Carnival is an annual tradition that precedes Lent when citizens don their costumes and join everyone in the streets to celebrate the annual overturning and remaking of daily life. This chapter focuses on the modernization of the Carnival and the incorporation of African-based music, song, and dance in the Uruguayan Carnival. It describes the black and white comparsas, groups that parade through the streets during the Carnival. The Raza Africana (African Race), Pobres Negros Orientales (Poor Uruguayan Blacks), and the Negros Argentinos comprise the black comparsas. The white comparsas are Carnival groups that dye themselves black. These blackface groups include the Negros Lubolos and the Negros Esclavos.Less
The Carnival is an annual tradition that precedes Lent when citizens don their costumes and join everyone in the streets to celebrate the annual overturning and remaking of daily life. This chapter focuses on the modernization of the Carnival and the incorporation of African-based music, song, and dance in the Uruguayan Carnival. It describes the black and white comparsas, groups that parade through the streets during the Carnival. The Raza Africana (African Race), Pobres Negros Orientales (Poor Uruguayan Blacks), and the Negros Argentinos comprise the black comparsas. The white comparsas are Carnival groups that dye themselves black. These blackface groups include the Negros Lubolos and the Negros Esclavos.
Ken Albala
- Published in print:
- 2011
- Published Online:
- November 2015
- ISBN:
- 9780231149976
- eISBN:
- 9780231520799
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231149976.003.0002
- Subject:
- Religion, History of Christianity
This chapter studies the practice of fasting. Despite the efforts of the early Christians to distance themselves from the legalism of Levitical food prohibitions, the Church had managed to invent its ...
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This chapter studies the practice of fasting. Despite the efforts of the early Christians to distance themselves from the legalism of Levitical food prohibitions, the Church had managed to invent its own intricate food rules, the most important of which was the compulsory fast during Lent. Fasting was always to be accompanied by prayer, and was construed essentially as an act of contrition, to facilitate forgiveness of sins and earn salvation. Meat, which is conceptually corrupting because it is inherently pleasurable, nutritious, and invigorating, and is linked directly to the libido, is excised from the diet as a form of self-punishment. The fast is also a proactive curb to the cardinal sin of gluttony, the first of the seven deadly sins. In sum, eating in a particular way and avoiding certain foods during specific times of the year is considered a devout act of piety.Less
This chapter studies the practice of fasting. Despite the efforts of the early Christians to distance themselves from the legalism of Levitical food prohibitions, the Church had managed to invent its own intricate food rules, the most important of which was the compulsory fast during Lent. Fasting was always to be accompanied by prayer, and was construed essentially as an act of contrition, to facilitate forgiveness of sins and earn salvation. Meat, which is conceptually corrupting because it is inherently pleasurable, nutritious, and invigorating, and is linked directly to the libido, is excised from the diet as a form of self-punishment. The fast is also a proactive curb to the cardinal sin of gluttony, the first of the seven deadly sins. In sum, eating in a particular way and avoiding certain foods during specific times of the year is considered a devout act of piety.
Sandra Cavallo and Tessa Storey
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780199678136
- eISBN:
- 9780191757686
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199678136.003.0008
- Subject:
- History, Social History
Regulating one's diet had traditionally lain at the heart of healthy living advice, but is a less dominant element by the late Renaissance. The chapter summarizes the principles of food advice, ...
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Regulating one's diet had traditionally lain at the heart of healthy living advice, but is a less dominant element by the late Renaissance. The chapter summarizes the principles of food advice, already the subject of extensive scholarship, before exploring lay perceptions of healthy eating and the tensions surrounding Lenten diets. The second half of the chapter is an analysis of drinking, focusing on the lively printed medical debate around the safety of drinking artificially chilled or heated drinks, and explores issues of circulation, readership, and the relationship between author-physicians and their publics. New drinking practices and health concerns contributed to the material culture of drink, affecting the production of wine coolers and heaters, the shape of glasses and possibly of lids. The chapter charts a medical profession under pressure from fashion and social change, and reveals how lay concerns about eating and drinking tended to mirror those articulated by physicians.Less
Regulating one's diet had traditionally lain at the heart of healthy living advice, but is a less dominant element by the late Renaissance. The chapter summarizes the principles of food advice, already the subject of extensive scholarship, before exploring lay perceptions of healthy eating and the tensions surrounding Lenten diets. The second half of the chapter is an analysis of drinking, focusing on the lively printed medical debate around the safety of drinking artificially chilled or heated drinks, and explores issues of circulation, readership, and the relationship between author-physicians and their publics. New drinking practices and health concerns contributed to the material culture of drink, affecting the production of wine coolers and heaters, the shape of glasses and possibly of lids. The chapter charts a medical profession under pressure from fashion and social change, and reveals how lay concerns about eating and drinking tended to mirror those articulated by physicians.
Peter Jeffery
- Published in print:
- 2007
- Published Online:
- October 2013
- ISBN:
- 9780300117608
- eISBN:
- 9780300135084
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300117608.003.0004
- Subject:
- Religion, Early Christian Studies
This chapter addresses the claim that the Secret Gospel was initially read in secret initiation ceremonies in the Alexandrian church. It disproves the former belief that Lent in Egypt started at ...
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This chapter addresses the claim that the Secret Gospel was initially read in secret initiation ceremonies in the Alexandrian church. It disproves the former belief that Lent in Egypt started at Epiphany, with the Secret Gospel taking precedence, when it is John's gospel that was more relevant than Mark's gospel. This chapter emphasizes the fact that the Nicodemus' conversation with Jesus in John 3 was the most general text for Lenten baptismal theology, rather than the raising of Lazarus.Less
This chapter addresses the claim that the Secret Gospel was initially read in secret initiation ceremonies in the Alexandrian church. It disproves the former belief that Lent in Egypt started at Epiphany, with the Secret Gospel taking precedence, when it is John's gospel that was more relevant than Mark's gospel. This chapter emphasizes the fact that the Nicodemus' conversation with Jesus in John 3 was the most general text for Lenten baptismal theology, rather than the raising of Lazarus.