G. Ronald Murphy
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195306392
- eISBN:
- 9780199785025
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195306392.003.0008
- Subject:
- Religion, Religion and Literature
This chapter focuses on the (Bamberg) Paradise Altar. It is believed to be the stone that Wolfram was thinking of, or inspired by, when he came to his realization about the true nature of the Grail. ...
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This chapter focuses on the (Bamberg) Paradise Altar. It is believed to be the stone that Wolfram was thinking of, or inspired by, when he came to his realization about the true nature of the Grail. The altar has the small size and proportions of an average medieval portable altar: it is 24.7 centimeters (9.8 inches) long, 15.5 centimeters (6.2 inches) wide, and about 14.9 centimeters (5.9 inches) high. It is dated to the second half of the 12th century, and thus was in use at the time (c. 1202-1210) Wolfram was composing his Parzival.Less
This chapter focuses on the (Bamberg) Paradise Altar. It is believed to be the stone that Wolfram was thinking of, or inspired by, when he came to his realization about the true nature of the Grail. The altar has the small size and proportions of an average medieval portable altar: it is 24.7 centimeters (9.8 inches) long, 15.5 centimeters (6.2 inches) wide, and about 14.9 centimeters (5.9 inches) high. It is dated to the second half of the 12th century, and thus was in use at the time (c. 1202-1210) Wolfram was composing his Parzival.
Nigel Yates
- Published in print:
- 1993
- Published Online:
- September 2011
- ISBN:
- 9780198270133
- eISBN:
- 9780191683916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198270133.003.0006
- Subject:
- Religion, Church History, History of Christianity
During the first half of the 17th century the conflict over the altar position had dominated Anglican liturgical concerns. It had been generally accepted firstly that churches should in effect be two ...
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During the first half of the 17th century the conflict over the altar position had dominated Anglican liturgical concerns. It had been generally accepted firstly that churches should in effect be two separate rooms with the chancel for the sacrament and the nave for preaching, and secondly that in the nave pulpit and reading-desk should be placed at the east end with the seats facing eastwards. These arrangements, however, were in very many churches inconvenient in practice, since the liturgical action was not clearly visible from all parts of the building, and after 1660 a number of experiments were introduced, mostly borrowing from the experience of other Reformed Churches, to create more practical liturgical arrangements. The radical experiments of the late 17th to the early 19th centuries can broadly be grouped into four main categories: the north-south rectangle, the east-west rectangle, the T-plan, and most radical of all, the circular, elliptical, or octagonal church.Less
During the first half of the 17th century the conflict over the altar position had dominated Anglican liturgical concerns. It had been generally accepted firstly that churches should in effect be two separate rooms with the chancel for the sacrament and the nave for preaching, and secondly that in the nave pulpit and reading-desk should be placed at the east end with the seats facing eastwards. These arrangements, however, were in very many churches inconvenient in practice, since the liturgical action was not clearly visible from all parts of the building, and after 1660 a number of experiments were introduced, mostly borrowing from the experience of other Reformed Churches, to create more practical liturgical arrangements. The radical experiments of the late 17th to the early 19th centuries can broadly be grouped into four main categories: the north-south rectangle, the east-west rectangle, the T-plan, and most radical of all, the circular, elliptical, or octagonal church.
Nigel Yates
- Published in print:
- 1993
- Published Online:
- September 2011
- ISBN:
- 9780198270133
- eISBN:
- 9780191683916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198270133.003.0007
- Subject:
- Religion, Church History, History of Christianity
This chapter demonstrates a significant third strand in the liturgical outlook of Anglicans between 1660 and 1840. This was an attempt to reorder Anglican churches but in a way which tried to create ...
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This chapter demonstrates a significant third strand in the liturgical outlook of Anglicans between 1660 and 1840. This was an attempt to reorder Anglican churches but in a way which tried to create a more even balance between altar and pulpit, sacrament and preaching, with the result that churches reordered in this way presented a better model of liturgical unity than either the compartmentalised buildings of the early 17th century or the more radical experiments of the 18th century. This new movement, which can be seen as a return to liturgical orthodoxy, or conservative principles of liturgical rearrangement, began during the late 17th century but did not really have a major impact on the Church of England until the late 18th or early 19th centuries. By the 1820s it had come to dominate the liturgical outlook of most Anglicans, yet it was short-lived, being quickly overtaken by the liturgical views of the ecclesiologists.Less
This chapter demonstrates a significant third strand in the liturgical outlook of Anglicans between 1660 and 1840. This was an attempt to reorder Anglican churches but in a way which tried to create a more even balance between altar and pulpit, sacrament and preaching, with the result that churches reordered in this way presented a better model of liturgical unity than either the compartmentalised buildings of the early 17th century or the more radical experiments of the 18th century. This new movement, which can be seen as a return to liturgical orthodoxy, or conservative principles of liturgical rearrangement, began during the late 17th century but did not really have a major impact on the Church of England until the late 18th or early 19th centuries. By the 1820s it had come to dominate the liturgical outlook of most Anglicans, yet it was short-lived, being quickly overtaken by the liturgical views of the ecclesiologists.
Nigel Yates
- Published in print:
- 1993
- Published Online:
- September 2011
- ISBN:
- 9780198270133
- eISBN:
- 9780191683916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198270133.003.0010
- Subject:
- Religion, Church History, History of Christianity
The growth of the conservation lobby has resulted in considerable tension within religious bodies between those that have taken the view that liturgical requirements and pastoral requirements must be ...
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The growth of the conservation lobby has resulted in considerable tension within religious bodies between those that have taken the view that liturgical requirements and pastoral requirements must be paramount and those that have urged that the meeting of such requirements must not result in the destruction or violent alteration of buildings worth preserving. Among most Victorian architects and churchmen there was little desire to retain Georgian churches and certainly not to preserve their liturgical arrangements. Ecclesiology was a crusade. Thus although there are few surviving examples of three- or two-decker pulpits, the pulpits themselves frequently survive even when the desks formerly attached to them have been discarded. Box pews rarely survive unaltered, but there are many churches where pews have been reduced in height, made uniform in size and had their doors removed. Altars were removed from sanctuaries only to be reused as vestry tables, or in side-chapels, or for some other purpose.Less
The growth of the conservation lobby has resulted in considerable tension within religious bodies between those that have taken the view that liturgical requirements and pastoral requirements must be paramount and those that have urged that the meeting of such requirements must not result in the destruction or violent alteration of buildings worth preserving. Among most Victorian architects and churchmen there was little desire to retain Georgian churches and certainly not to preserve their liturgical arrangements. Ecclesiology was a crusade. Thus although there are few surviving examples of three- or two-decker pulpits, the pulpits themselves frequently survive even when the desks formerly attached to them have been discarded. Box pews rarely survive unaltered, but there are many churches where pews have been reduced in height, made uniform in size and had their doors removed. Altars were removed from sanctuaries only to be reused as vestry tables, or in side-chapels, or for some other purpose.
Marilyn McCord Adams
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199591053
- eISBN:
- 9780191595554
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199591053.003.0007
- Subject:
- Religion, Theology, Philosophy of Religion
Scotus finds Giles' ‘improvements’ on Aquinas metaphysically tangled. This chapter examines Scotus' critique and his own fresh definitions: productive transubstantiation (extant substance S1 wholly ...
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Scotus finds Giles' ‘improvements’ on Aquinas metaphysically tangled. This chapter examines Scotus' critique and his own fresh definitions: productive transubstantiation (extant substance S1 wholly ceases to exist, whereupon S2 wholly comes into existence for the first time) and translative transubstantiation (whole substance S1 is first here [at P] and then not here [at P], while whole substance S2 is first not here [at P] and then here [at P]). What happens on the altar is a case of translative transubstantiation. Scotus emphasizes that translative transubstantiation is thus logically independent of the bread's ceasing to exist. Pace Aquinas, the non-existence of the altar bread is neither metaphysically nor physically required for the Body of Christ to be newly located there.Less
Scotus finds Giles' ‘improvements’ on Aquinas metaphysically tangled. This chapter examines Scotus' critique and his own fresh definitions: productive transubstantiation (extant substance S1 wholly ceases to exist, whereupon S2 wholly comes into existence for the first time) and translative transubstantiation (whole substance S1 is first here [at P] and then not here [at P], while whole substance S2 is first not here [at P] and then here [at P]). What happens on the altar is a case of translative transubstantiation. Scotus emphasizes that translative transubstantiation is thus logically independent of the bread's ceasing to exist. Pace Aquinas, the non-existence of the altar bread is neither metaphysically nor physically required for the Body of Christ to be newly located there.
Marilyn McCord Adams
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199591053
- eISBN:
- 9780191595554
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199591053.003.0009
- Subject:
- Religion, Theology, Philosophy of Religion
Experience shows that after consecration, the eucharistic accidents are still extended on the altar and that what remains continues to be causally interactive in all of the ways that bread would be. ...
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Experience shows that after consecration, the eucharistic accidents are still extended on the altar and that what remains continues to be causally interactive in all of the ways that bread would be. But theological consensus held that after consecration, the bread-substance does not remain. Two sets of problems arise: from an Aristotelian point of view, independently extant accidents seem to be metaphysically impossible; and if they did exist, they would not fit the profile of Aristotelian agents and patients. How could they act and be acted upon? This chapter charts Aquinas' and Giles' solutions. If it became common place to redraw the distinction between substance and accidents in terms, not of actual but of aptitudinal independence and inherence, Aquinas and Giles insist that quantity alone is capable of independent existence because sensible qualities depend for their individuation on quantity as their proximae subject. Aquinas notes special problems for changes resulting in new substances, while Giles worries about what will persist through quantitative changes in the eucharistic accidents.Less
Experience shows that after consecration, the eucharistic accidents are still extended on the altar and that what remains continues to be causally interactive in all of the ways that bread would be. But theological consensus held that after consecration, the bread-substance does not remain. Two sets of problems arise: from an Aristotelian point of view, independently extant accidents seem to be metaphysically impossible; and if they did exist, they would not fit the profile of Aristotelian agents and patients. How could they act and be acted upon? This chapter charts Aquinas' and Giles' solutions. If it became common place to redraw the distinction between substance and accidents in terms, not of actual but of aptitudinal independence and inherence, Aquinas and Giles insist that quantity alone is capable of independent existence because sensible qualities depend for their individuation on quantity as their proximae subject. Aquinas notes special problems for changes resulting in new substances, while Giles worries about what will persist through quantitative changes in the eucharistic accidents.
David. Cressy
- Published in print:
- 1999
- Published Online:
- September 2011
- ISBN:
- 9780198207818
- eISBN:
- 9780191677809
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207818.003.0013
- Subject:
- History, British and Irish Early Modern History, Cultural History
This chapter addresses the local parochial consequences of the Caroline altar policy, and examines objection and resistance to the relocation of communion tables as altars and to the erection of ...
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This chapter addresses the local parochial consequences of the Caroline altar policy, and examines objection and resistance to the relocation of communion tables as altars and to the erection of communion rails. The discussion comes closest to the mainstream concerns of modern historians of the politics of religion. While thousands of parishioners willingly collaborated with the Laudian-Caroline regime, thousands more objected to changes of liturgical custom. When the political world shifted in 1640 the ceremonial altar furnishings came under attack, with widespread destruction of altar rails. Court records, petitions, sermons, and memoirs document this zone of cultural and religious contention, and capture the voices and stories of many of those involved.Less
This chapter addresses the local parochial consequences of the Caroline altar policy, and examines objection and resistance to the relocation of communion tables as altars and to the erection of communion rails. The discussion comes closest to the mainstream concerns of modern historians of the politics of religion. While thousands of parishioners willingly collaborated with the Laudian-Caroline regime, thousands more objected to changes of liturgical custom. When the political world shifted in 1640 the ceremonial altar furnishings came under attack, with widespread destruction of altar rails. Court records, petitions, sermons, and memoirs document this zone of cultural and religious contention, and capture the voices and stories of many of those involved.
Kenneth Fincham and Nicholas Tyacke
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780198207009
- eISBN:
- 9780191677434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207009.003.0005
- Subject:
- History, British and Irish Early Modern History, History of Religion
In 1640, Canon 7 signaled the authority for communion tables to be moved permanently to the tops of chancels standing altarwise but protected by a rail so it would be permissible and encouraging for ...
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In 1640, Canon 7 signaled the authority for communion tables to be moved permanently to the tops of chancels standing altarwise but protected by a rail so it would be permissible and encouraging for communicants to receive the sacrament. This movement served as one of perhaps a number of steps to a long process of gradual reform that could be traced back into the 1620s. Events such as St Gregory's test case with the Privy Council are crucial to this movement for a fully fledged national policy. St Gregory's judgement is considered as the starting-point for the establishment of altarwise tables in churches. Although the railed altar was imposed in most parts of the country, there was still a need for policy that would instruct communicants about the practice of receiving the sacrament. This brought about several arguments not just from parishioners and the local clergy but also from members of the episcopate.Less
In 1640, Canon 7 signaled the authority for communion tables to be moved permanently to the tops of chancels standing altarwise but protected by a rail so it would be permissible and encouraging for communicants to receive the sacrament. This movement served as one of perhaps a number of steps to a long process of gradual reform that could be traced back into the 1620s. Events such as St Gregory's test case with the Privy Council are crucial to this movement for a fully fledged national policy. St Gregory's judgement is considered as the starting-point for the establishment of altarwise tables in churches. Although the railed altar was imposed in most parts of the country, there was still a need for policy that would instruct communicants about the practice of receiving the sacrament. This brought about several arguments not just from parishioners and the local clergy but also from members of the episcopate.
Paul Woodruff
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195332001
- eISBN:
- 9780199868186
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195332001.003.0008
- Subject:
- Philosophy, Aesthetics
Theater is the heir of a tradition that makes spaces sacred for religious ritual; only people who have been consecrated may enter such a space without transgression, that is, without a violation of ...
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Theater is the heir of a tradition that makes spaces sacred for religious ritual; only people who have been consecrated may enter such a space without transgression, that is, without a violation of reverence. The art of theater divides the watchers from the watched by placing the watched in a measured or defined space, such as a stage, a sanctuary, or a playing field. Space is usually defined externally in theater, but it may be defined more fluidly by actors as they move, especially if they are seen as consecrated in such a way that they change the meaning of the space they enter. Transgression of performers into watching space, or of audience into performing space, can be electrifying, but only if it is seen as transgressive, and occurs only if the space has been fairly well defined at the outset. Powerful theater sometimes leads to an altar call that draws the audience into sacred space and converts them from watchers to participants, closing down the theatrical nature of the event while opening something new.Less
Theater is the heir of a tradition that makes spaces sacred for religious ritual; only people who have been consecrated may enter such a space without transgression, that is, without a violation of reverence. The art of theater divides the watchers from the watched by placing the watched in a measured or defined space, such as a stage, a sanctuary, or a playing field. Space is usually defined externally in theater, but it may be defined more fluidly by actors as they move, especially if they are seen as consecrated in such a way that they change the meaning of the space they enter. Transgression of performers into watching space, or of audience into performing space, can be electrifying, but only if it is seen as transgressive, and occurs only if the space has been fairly well defined at the outset. Powerful theater sometimes leads to an altar call that draws the audience into sacred space and converts them from watchers to participants, closing down the theatrical nature of the event while opening something new.
Richard Kieckhefer
- Published in print:
- 2004
- Published Online:
- July 2005
- ISBN:
- 9780195154665
- eISBN:
- 9780199835676
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195154665.003.0003
- Subject:
- Religion, Theology
In the classic sacramental tradition, the main focus is the altar, conceived as the place of eucharistic sacrifice. The history of the altar is discussed, with reference to the pagan temples and the ...
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In the classic sacramental tradition, the main focus is the altar, conceived as the place of eucharistic sacrifice. The history of the altar is discussed, with reference to the pagan temples and the early Christian house of worship at Dura Europos, in Syria, where the altar seems to have been a moveable table. The proliferation of altars in medieval churches is illustrated by Saint-Jacques in Perpignan, in France. The centrality of the pulpit in the classic evangelical tradition is traced to its origins—although the Castle Chapel at Torgau (an early example of Protestant church design) retains the altar and the pulpit as alternative foci. In the modern communal tradition of church design, which takes the congregation as the chief focus, liturgical furnishings tend to be relatively simple and are often moveable. Baptisteries, as secondary liturgical foci, are related in various ways to the overall design of a church.Less
In the classic sacramental tradition, the main focus is the altar, conceived as the place of eucharistic sacrifice. The history of the altar is discussed, with reference to the pagan temples and the early Christian house of worship at Dura Europos, in Syria, where the altar seems to have been a moveable table. The proliferation of altars in medieval churches is illustrated by Saint-Jacques in Perpignan, in France. The centrality of the pulpit in the classic evangelical tradition is traced to its origins—although the Castle Chapel at Torgau (an early example of Protestant church design) retains the altar and the pulpit as alternative foci. In the modern communal tradition of church design, which takes the congregation as the chief focus, liturgical furnishings tend to be relatively simple and are often moveable. Baptisteries, as secondary liturgical foci, are related in various ways to the overall design of a church.
Mary Douglas
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199244195
- eISBN:
- 9780191600548
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199244197.003.0007
- Subject:
- Religion, Biblical Studies
Leviticus 1–7 presents the laws on sacrifices, and in sacrifice the body of the sacrificial animal becomes another microcosm in its own right, corresponding to the tabernacle and the holy mountain ...
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Leviticus 1–7 presents the laws on sacrifices, and in sacrifice the body of the sacrificial animal becomes another microcosm in its own right, corresponding to the tabernacle and the holy mountain (Mount Sinai). Then the sequence of cultic laws is interrupted by the narrative in Leviticus 8–10, and when the lawgiving is resumed it develops a different bodily microcosm. This time the body of the worshipper is made analogous to the sanctuary and the altar: whatever will render the altar impure will do the same for the Israelite’s body. The laws of impurity sketch out the parallel in meticulous detail over Leviticus 11–15: the animal taken into the body by eating corresponds to that which is offered on the altar by fire; what is disallowed for the one is disallowed for the other; what harms the one harms the other. One thing that Leviticus never says, however, is that it is bad for the health of the body to eat any of the forbidden animals. The topic, the purity/impurity of land animals, is addressed by looking at land animals under the covenant (Leviticus 11), the similarities and differences between Leviticus and Deuteronomy as regards the definition of clean/unclean or pure/impure animals, interpretations of uncleanness/impurity, and sacred contagion.Less
Leviticus 1–7 presents the laws on sacrifices, and in sacrifice the body of the sacrificial animal becomes another microcosm in its own right, corresponding to the tabernacle and the holy mountain (Mount Sinai). Then the sequence of cultic laws is interrupted by the narrative in Leviticus 8–10, and when the lawgiving is resumed it develops a different bodily microcosm. This time the body of the worshipper is made analogous to the sanctuary and the altar: whatever will render the altar impure will do the same for the Israelite’s body. The laws of impurity sketch out the parallel in meticulous detail over Leviticus 11–15: the animal taken into the body by eating corresponds to that which is offered on the altar by fire; what is disallowed for the one is disallowed for the other; what harms the one harms the other. One thing that Leviticus never says, however, is that it is bad for the health of the body to eat any of the forbidden animals. The topic, the purity/impurity of land animals, is addressed by looking at land animals under the covenant (Leviticus 11), the similarities and differences between Leviticus and Deuteronomy as regards the definition of clean/unclean or pure/impure animals, interpretations of uncleanness/impurity, and sacred contagion.
John Van Seters
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780195153156
- eISBN:
- 9780199834785
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195153154.003.0003
- Subject:
- Religion, Biblical Studies
This chapter pursues a literary analysis of the narrative context of the Covenant Code within the Sinai law‐giving episode and the code's relationship to, or original independence from, the ...
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This chapter pursues a literary analysis of the narrative context of the Covenant Code within the Sinai law‐giving episode and the code's relationship to, or original independence from, the Pentateuchal sources of that context. The opening laws, the prohibition of divine images, and the law of the altar are discussed as part of the code's framework and in comparison with similar laws in Deuteronomy. The epilogue in Exod 23:20–33 is compared with its parallel in Deut 7 and special attention is given to the “messenger” motif and its place in the wider biblical context. The analysis in this chapter concludes that the Covenant Code belongs to the Yahwist as an integral part of his larger Pentateuchal corpus.Less
This chapter pursues a literary analysis of the narrative context of the Covenant Code within the Sinai law‐giving episode and the code's relationship to, or original independence from, the Pentateuchal sources of that context. The opening laws, the prohibition of divine images, and the law of the altar are discussed as part of the code's framework and in comparison with similar laws in Deuteronomy. The epilogue in Exod 23:20–33 is compared with its parallel in Deut 7 and special attention is given to the “messenger” motif and its place in the wider biblical context. The analysis in this chapter concludes that the Covenant Code belongs to the Yahwist as an integral part of his larger Pentateuchal corpus.
Jonathan Burnside
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199759217
- eISBN:
- 9780199827084
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199759217.003.0008
- Subject:
- Law, Public International Law
This chapter shows how biblical law distinguishes between premeditated, spur of the moment, and accidental homicide, and thus tries to strike a particular balance between harm and culpability. ...
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This chapter shows how biblical law distinguishes between premeditated, spur of the moment, and accidental homicide, and thus tries to strike a particular balance between harm and culpability. Central to this is the operation of the biblical laws of asylum, either at a divinely-approved altar or at a city of refuge. Biblical law takes seriously the value of human life—both the value of the victim's life and the need to protect the life of the offender, in certain circumstances. This is consistent with the limits that are set to blood vengeance and to other forms of vengeance, as expressed in the lex talionis. This is concerned with both quantitative and qualitative proportionality. The discussion includes some key biblical narratives, including the story of Cain and Abel.Less
This chapter shows how biblical law distinguishes between premeditated, spur of the moment, and accidental homicide, and thus tries to strike a particular balance between harm and culpability. Central to this is the operation of the biblical laws of asylum, either at a divinely-approved altar or at a city of refuge. Biblical law takes seriously the value of human life—both the value of the victim's life and the need to protect the life of the offender, in certain circumstances. This is consistent with the limits that are set to blood vengeance and to other forms of vengeance, as expressed in the lex talionis. This is concerned with both quantitative and qualitative proportionality. The discussion includes some key biblical narratives, including the story of Cain and Abel.
M. A. Aldrich
- Published in print:
- 2008
- Published Online:
- September 2011
- ISBN:
- 9789622097773
- eISBN:
- 9789882207585
- Item type:
- chapter
- Publisher:
- Hong Kong University Press
- DOI:
- 10.5790/hongkong/9789622097773.003.0019
- Subject:
- History, Asian History
This chapter starts with a discussion on Old Peking at the south end of Tian An Men Square. Standing back-to-back, as if they refuse to acknowledge each other's existence, are two large buildings. ...
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This chapter starts with a discussion on Old Peking at the south end of Tian An Men Square. Standing back-to-back, as if they refuse to acknowledge each other's existence, are two large buildings. One was built by the emperor who gave Peking its imperial status and the other by the man who tore out that status, root and branch. To the south stands the Gate of the Pure Sun, now only consisting of the Main Gate and its outer Arrow Gate. To the north, the central door of the Main Gate was opened twice a year for the emperor's procession to the Altar of Heaven and the Altar of Agriculture. For both Yong Le and Mao, Peking was a tangible symbol of their respective reigns. While Yong Le strove to emphasize Peking's continuity with the past, Mao wanted to show that heaven and earth had been turned upside down. The events depicted on the bas-reliefs after a slight digression are described. In addition, a depiction of the May 1st Movement of 1919 where Peking students and citizens protested the terms of the Treaty of Versailles Conference is illustrated.Less
This chapter starts with a discussion on Old Peking at the south end of Tian An Men Square. Standing back-to-back, as if they refuse to acknowledge each other's existence, are two large buildings. One was built by the emperor who gave Peking its imperial status and the other by the man who tore out that status, root and branch. To the south stands the Gate of the Pure Sun, now only consisting of the Main Gate and its outer Arrow Gate. To the north, the central door of the Main Gate was opened twice a year for the emperor's procession to the Altar of Heaven and the Altar of Agriculture. For both Yong Le and Mao, Peking was a tangible symbol of their respective reigns. While Yong Le strove to emphasize Peking's continuity with the past, Mao wanted to show that heaven and earth had been turned upside down. The events depicted on the bas-reliefs after a slight digression are described. In addition, a depiction of the May 1st Movement of 1919 where Peking students and citizens protested the terms of the Treaty of Versailles Conference is illustrated.
Kenneth Fincham and Nicholas Tyacke
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780198207009
- eISBN:
- 9780191677434
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207009.001.0001
- Subject:
- History, British and Irish Early Modern History, History of Religion
Altars are powerful symbols, fraught with meaning, but during the early modern period they became a religious battleground. Attacked by reformers in the mid-16th century because of their allegedly ...
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Altars are powerful symbols, fraught with meaning, but during the early modern period they became a religious battleground. Attacked by reformers in the mid-16th century because of their allegedly idolatrous associations with the Catholic sacrifice of the mass, a hundred years later they served to divide Protestants due to their reintroduction by Archbishop Laud and his associates as part of a counter-reforming programme. Moreover, having subsequently been removed by the victorious puritans, they gradually came back after the restoration of the monarchy in 1660. This book explores these developments over a 150 year period, and recaptures the experience of the ordinary parishioner in this crucial period of religious change. Far from being the passive recipients of changes imposed from above, the laity is revealed as actively engaged from the early days of the Reformation, as zealous iconoclasts or their Catholic opponents — a division later translated into competing protestant views. This book integrates the worlds of theological debate, church politics and government, and parish practice and belief, which are often studied in isolation from one another. It draws on hitherto largely untapped sources, notably the surviving artefactual evidence comprising communion tables and rails, fonts, images in stained glass, paintings and plates, and examines the riches of local parish records — especially churchwardens' accounts.Less
Altars are powerful symbols, fraught with meaning, but during the early modern period they became a religious battleground. Attacked by reformers in the mid-16th century because of their allegedly idolatrous associations with the Catholic sacrifice of the mass, a hundred years later they served to divide Protestants due to their reintroduction by Archbishop Laud and his associates as part of a counter-reforming programme. Moreover, having subsequently been removed by the victorious puritans, they gradually came back after the restoration of the monarchy in 1660. This book explores these developments over a 150 year period, and recaptures the experience of the ordinary parishioner in this crucial period of religious change. Far from being the passive recipients of changes imposed from above, the laity is revealed as actively engaged from the early days of the Reformation, as zealous iconoclasts or their Catholic opponents — a division later translated into competing protestant views. This book integrates the worlds of theological debate, church politics and government, and parish practice and belief, which are often studied in isolation from one another. It draws on hitherto largely untapped sources, notably the surviving artefactual evidence comprising communion tables and rails, fonts, images in stained glass, paintings and plates, and examines the riches of local parish records — especially churchwardens' accounts.
Charles W. A. Prior
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199698257
- eISBN:
- 9780191739040
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199698257.003.0003
- Subject:
- History, British and Irish Early Modern History
This chapter examines how writers used history as a means to develop arguments either for or against the use of certain religious rituals. It begins with a brief discussion of the use of ancient ...
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This chapter examines how writers used history as a means to develop arguments either for or against the use of certain religious rituals. It begins with a brief discussion of the use of ancient Christian and Hebrew history as a source of reference, and argues that disputes about how this history was to be interpreted and understood were, in reality, discussions of authority and thus of politics. The major sections of the chapter deal with debates on two controversial elements introduced into the Church of England by Charles I and his loyal bishops: bowing at the name of Jesus, and the use of altars. Some writers maintained that altars were illegal because they were not used in the ancient church and were subsequently prohibited by English law, while others replied that altars were a key feature of the history of all Christian churches, and should therefore be maintained. These debates sharpened the terms of political disagreement over religion.Less
This chapter examines how writers used history as a means to develop arguments either for or against the use of certain religious rituals. It begins with a brief discussion of the use of ancient Christian and Hebrew history as a source of reference, and argues that disputes about how this history was to be interpreted and understood were, in reality, discussions of authority and thus of politics. The major sections of the chapter deal with debates on two controversial elements introduced into the Church of England by Charles I and his loyal bishops: bowing at the name of Jesus, and the use of altars. Some writers maintained that altars were illegal because they were not used in the ancient church and were subsequently prohibited by English law, while others replied that altars were a key feature of the history of all Christian churches, and should therefore be maintained. These debates sharpened the terms of political disagreement over religion.
Thomas Albert Howard
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780199565511
- eISBN:
- 9780191725654
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199565511.003.0001
- Subject:
- Religion, History of Christianity
This introductory chapter lays out the general arguments of the book and makes the case that, historically viewed, European criticisms of American religious life evince a pronounced ...
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This introductory chapter lays out the general arguments of the book and makes the case that, historically viewed, European criticisms of American religious life evince a pronounced traditionalist-rightist and secularist-leftist dimension. Europe's hoary ‘throne and altar’ conservatism, on the one hand, and its countervailing anticlerical (often socialist) progressivism, on the other, represent religo-political currents that have figured negligibly in the historical development of the United States. This helps account for European disapprobation and (often) misapprehension of the American religious experiment. But Old World criticism of the New is not the whole story; the chapter also suggests the importance of listening to more sanguine, centrist voices. In doing so, one does well to move ‘beyond Tocqueville’ given how frequently he is invoked. It proposes that the Protestant Swiss-German church historian Phillip Schaff and the French Catholic philosopher Jacques Maritain provide alternative, illuminating voices, albeit ones also complementary to that of Tocqueville.Less
This introductory chapter lays out the general arguments of the book and makes the case that, historically viewed, European criticisms of American religious life evince a pronounced traditionalist-rightist and secularist-leftist dimension. Europe's hoary ‘throne and altar’ conservatism, on the one hand, and its countervailing anticlerical (often socialist) progressivism, on the other, represent religo-political currents that have figured negligibly in the historical development of the United States. This helps account for European disapprobation and (often) misapprehension of the American religious experiment. But Old World criticism of the New is not the whole story; the chapter also suggests the importance of listening to more sanguine, centrist voices. In doing so, one does well to move ‘beyond Tocqueville’ given how frequently he is invoked. It proposes that the Protestant Swiss-German church historian Phillip Schaff and the French Catholic philosopher Jacques Maritain provide alternative, illuminating voices, albeit ones also complementary to that of Tocqueville.
Lucy E. C. Wooding
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780198208655
- eISBN:
- 9780191678110
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198208655.003.0006
- Subject:
- History, British and Irish Early Modern History, History of Religion
Mary Tudor's brief provided the opportunity for Catholic renewal within the English Church. A significant part of that campaign was the production of printed works, both practical texts such as ...
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Mary Tudor's brief provided the opportunity for Catholic renewal within the English Church. A significant part of that campaign was the production of printed works, both practical texts such as primers and missals, but also works of religious instruction. The particular emphasis upon preaching bore fruit in a range of published sermons and homilies. At the heart of the Christian message was the doctrine of salvation; at the basis of the humanist understanding was this strong emphasis on faith; and at the centre of Reformation debate was the question of justification. When it came to sacramental theology, the differences between Catholicism and Protestantism were at their most obvious, and the central question of the ‘Sacrament of the Altar’ received far more attention than any other in the Marian writings. The Marian Church was still engrossed in perpetuating a reformed and humanist brand of Catholicism in its attempt to safeguard the faith in England.Less
Mary Tudor's brief provided the opportunity for Catholic renewal within the English Church. A significant part of that campaign was the production of printed works, both practical texts such as primers and missals, but also works of religious instruction. The particular emphasis upon preaching bore fruit in a range of published sermons and homilies. At the heart of the Christian message was the doctrine of salvation; at the basis of the humanist understanding was this strong emphasis on faith; and at the centre of Reformation debate was the question of justification. When it came to sacramental theology, the differences between Catholicism and Protestantism were at their most obvious, and the central question of the ‘Sacrament of the Altar’ received far more attention than any other in the Marian writings. The Marian Church was still engrossed in perpetuating a reformed and humanist brand of Catholicism in its attempt to safeguard the faith in England.
Kenneth Fincham and Nicholas Tyacke
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780198207009
- eISBN:
- 9780191677434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207009.003.0003
- Subject:
- History, British and Irish Early Modern History, History of Religion
Despite the order that Elizabeth enforced in 1559, the altarwise positions of the communion tables and the use of wafer bread in communion did not become widespread practices. Religious images, even ...
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Despite the order that Elizabeth enforced in 1559, the altarwise positions of the communion tables and the use of wafer bread in communion did not become widespread practices. Religious images, even the crucifix on the communion table, were still being somewhat violently discouraged. Evidently, the argument arises that the action that Queen Elizabeth took contributed to the emergence of a group of avant-garde clergy that was dedicated not only to greater ceremonialism in worship but that also intricately investigated and questioned doctrinal orthodoxy. Laudianism grew, especially in the first two decades of the century. In 1617, however, it was proposed that communion tables be turned into altars. This movement was succeeded by the notion of restoring St Paul's Cathedral in 1620, which was then followed by the re-edification and beautification of churches and the reintroduction of religious images and organ music.Less
Despite the order that Elizabeth enforced in 1559, the altarwise positions of the communion tables and the use of wafer bread in communion did not become widespread practices. Religious images, even the crucifix on the communion table, were still being somewhat violently discouraged. Evidently, the argument arises that the action that Queen Elizabeth took contributed to the emergence of a group of avant-garde clergy that was dedicated not only to greater ceremonialism in worship but that also intricately investigated and questioned doctrinal orthodoxy. Laudianism grew, especially in the first two decades of the century. In 1617, however, it was proposed that communion tables be turned into altars. This movement was succeeded by the notion of restoring St Paul's Cathedral in 1620, which was then followed by the re-edification and beautification of churches and the reintroduction of religious images and organ music.
Kenneth Fincham and Nicholas Tyacke
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780198207009
- eISBN:
- 9780191677434
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198207009.003.0008
- Subject:
- History, British and Irish Early Modern History, History of Religion
During the Restoration in the 1660s, the Episcopal government and the prayer book were reinstated, along with Sheldon's, Cosin's and other leading Laudians' return to power. Evidently, the world they ...
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During the Restoration in the 1660s, the Episcopal government and the prayer book were reinstated, along with Sheldon's, Cosin's and other leading Laudians' return to power. Evidently, the world they were used to, which is the 1630s, was very different from the world they found themselves in after the Restoration. Interference in church affairs served as payment for debt for the shelter and employment that was offered to episcopalian clergy, and also as the price for the alliances formed between the church and Anglican MPs in the parliament. Laudian ideals have unmistakably aided in reshaping the newly restored church through the recreation and re-establishment of sacred space and the reception of the sacrament of holy communion through railed altars. This chapter provides a more in depth discussion about the Restoration, specifically on the railed altars.Less
During the Restoration in the 1660s, the Episcopal government and the prayer book were reinstated, along with Sheldon's, Cosin's and other leading Laudians' return to power. Evidently, the world they were used to, which is the 1630s, was very different from the world they found themselves in after the Restoration. Interference in church affairs served as payment for debt for the shelter and employment that was offered to episcopalian clergy, and also as the price for the alliances formed between the church and Anglican MPs in the parliament. Laudian ideals have unmistakably aided in reshaping the newly restored church through the recreation and re-establishment of sacred space and the reception of the sacrament of holy communion through railed altars. This chapter provides a more in depth discussion about the Restoration, specifically on the railed altars.
