David G. Hunter
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199279784
- eISBN:
- 9780191707391
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199279784.003.0006
- Subject:
- Religion, Early Christian Studies
A survey of the history of the idea of Mary's virginitas in partu shows that the notion had only marginal support in the tradition of the first three centuries. Associated with both docetism and ...
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A survey of the history of the idea of Mary's virginitas in partu shows that the notion had only marginal support in the tradition of the first three centuries. Associated with both docetism and encratism, the doctrine was opposed even by ascetically minded teachers, such as Tertullian and Origen. In the late fourth century, however, the notion of Mary's virginitas in partu reappeared in the sermons of Zeno of Verona and the ascetical treatises of Ambrose; Jerome, by contrast, was more reticent about embracing the idea. Jovinian's opposition to the virginitas in partu, therefore, stood squarely in the mainstream of Christian opinion, as it had developed by the late fourth century.Less
A survey of the history of the idea of Mary's virginitas in partu shows that the notion had only marginal support in the tradition of the first three centuries. Associated with both docetism and encratism, the doctrine was opposed even by ascetically minded teachers, such as Tertullian and Origen. In the late fourth century, however, the notion of Mary's virginitas in partu reappeared in the sermons of Zeno of Verona and the ascetical treatises of Ambrose; Jerome, by contrast, was more reticent about embracing the idea. Jovinian's opposition to the virginitas in partu, therefore, stood squarely in the mainstream of Christian opinion, as it had developed by the late fourth century.
Gerald O'Collins and Michael Keenan Jones
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199576456
- eISBN:
- 9780191723032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576456.003.0007
- Subject:
- Religion, Theology
When expounding the priesthood of Christ, Luther recognized his public ministry of preaching to be priestly. All the baptized share in that priesthood, with its duties of proclaiming the word, ...
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When expounding the priesthood of Christ, Luther recognized his public ministry of preaching to be priestly. All the baptized share in that priesthood, with its duties of proclaiming the word, interceding for others, and bearing each other's burdens. As much as their cultic service, preaching and humble service should distinguish the ministry of ordained priests, Luther insisted. He denied a sacrificial import to what Christ did at the Last Supper and seemed to play down the active role of Christ's self‐sacrifice on the cross and to make him (largely?) the passive victim of the divine displeasure. Calvin took up the priesthood of Christ within the scheme of his triple office as priest, prophet, and king. The death of Christ, by which he appeased the anger of God and made propitiation for human sin, was central to Calvin's vision of Christ's priesthood. Calvin championed the priesthood of believers, but, unlike Luther, did so only rarely. Calvin emphasized the ascension of Christ into heaven, his priestly intercession ‘at the right hand of the Father’, and all the benefits that it brings. Like Luther, Calvin denied a sacrificial value to the Lord's Supper; it is simply a ‘remembrance’ of Christ's historical sacrifice and a communion through a shared meal.Less
When expounding the priesthood of Christ, Luther recognized his public ministry of preaching to be priestly. All the baptized share in that priesthood, with its duties of proclaiming the word, interceding for others, and bearing each other's burdens. As much as their cultic service, preaching and humble service should distinguish the ministry of ordained priests, Luther insisted. He denied a sacrificial import to what Christ did at the Last Supper and seemed to play down the active role of Christ's self‐sacrifice on the cross and to make him (largely?) the passive victim of the divine displeasure. Calvin took up the priesthood of Christ within the scheme of his triple office as priest, prophet, and king. The death of Christ, by which he appeased the anger of God and made propitiation for human sin, was central to Calvin's vision of Christ's priesthood. Calvin championed the priesthood of believers, but, unlike Luther, did so only rarely. Calvin emphasized the ascension of Christ into heaven, his priestly intercession ‘at the right hand of the Father’, and all the benefits that it brings. Like Luther, Calvin denied a sacrificial value to the Lord's Supper; it is simply a ‘remembrance’ of Christ's historical sacrifice and a communion through a shared meal.
Jennifer A. Glancy
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195328158
- eISBN:
- 9780199777143
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195328158.003.0004
- Subject:
- Religion, Church History, Early Christian Studies
Chapter 4 examines the earliest representations of Mary in childbirth in writings dating from the second and early third centuries, including Odes of Solomon, Ascension of Isaiah, Protevangelium of ...
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Chapter 4 examines the earliest representations of Mary in childbirth in writings dating from the second and early third centuries, including Odes of Solomon, Ascension of Isaiah, Protevangelium of James, and works by Tertullian. In a period in which Mary is not yet canonized as a uniquely sinless Eve, her virginity is interpreted in multiple and complex ways. Mary’s childbearing body is located in the context of both ancient and modern discourses about childbirth. Drawing theoretically on the work of Maurice Merleau-Ponty as well as feminist philosophers including Elizabeth Grosz, Luce Irigiray, and Julia Kristeva, chapter 4 considers the parturient body—Mary’s body and, by extension, the bodies of other childbearing women—as a site of corporal knowledge. Corporal knowing begins in the womb.Less
Chapter 4 examines the earliest representations of Mary in childbirth in writings dating from the second and early third centuries, including Odes of Solomon, Ascension of Isaiah, Protevangelium of James, and works by Tertullian. In a period in which Mary is not yet canonized as a uniquely sinless Eve, her virginity is interpreted in multiple and complex ways. Mary’s childbearing body is located in the context of both ancient and modern discourses about childbirth. Drawing theoretically on the work of Maurice Merleau-Ponty as well as feminist philosophers including Elizabeth Grosz, Luce Irigiray, and Julia Kristeva, chapter 4 considers the parturient body—Mary’s body and, by extension, the bodies of other childbearing women—as a site of corporal knowledge. Corporal knowing begins in the womb.
Bernard Green
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780199534951
- eISBN:
- 9780191715990
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199534951.003.0005
- Subject:
- Religion, Early Christian Studies
The subsequent four cycles of sermons showed the refinement and development of Leo's thought as he sought to coordinate the divine and human natures of Christ into a coherent soteriology. The ...
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The subsequent four cycles of sermons showed the refinement and development of Leo's thought as he sought to coordinate the divine and human natures of Christ into a coherent soteriology. The influence of Ambrose and Hilary of Poitiers were apparent in addition to Augustine. He was engaged in conflict with Manichaeism, which led him to stress the humanity of Christ. Sermons on the Transfiguration and the Ascension are of particular interest in showing his mature understanding of soteriology grounded in Christology.Less
The subsequent four cycles of sermons showed the refinement and development of Leo's thought as he sought to coordinate the divine and human natures of Christ into a coherent soteriology. The influence of Ambrose and Hilary of Poitiers were apparent in addition to Augustine. He was engaged in conflict with Manichaeism, which led him to stress the humanity of Christ. Sermons on the Transfiguration and the Ascension are of particular interest in showing his mature understanding of soteriology grounded in Christology.
Mushirul Hasan
- Published in print:
- 2009
- Published Online:
- October 2012
- ISBN:
- 9780198063117
- eISBN:
- 9780199080199
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198063117.003.0004
- Subject:
- History, Indian History
After he and his companions had weighed anchor, their course was south-west. When they neared the Cape of Good Hope, they were unable to weather it on account of an adverse wind, and retrograded five ...
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After he and his companions had weighed anchor, their course was south-west. When they neared the Cape of Good Hope, they were unable to weather it on account of an adverse wind, and retrograded five hundred coss. For twenty-five days, the wind blew from the same quarter. When it abated a little, the author and his group doubled the Cape with great difficulty. For two weeks, they lay at anchor at Cape (town). The Ascension Island is situated to the north-west of the Cape, and they arrived there after a month's voyage. The Dutch purchase men, women, and children in Bengal. The author visited some of these slaves, and although they had forgotten the Hindee and Bengali languages, they were able to converse with the author through signs. The author also describes what he saw in the ocean, namely, the flying fish, the sea mugur, and the mermaid.Less
After he and his companions had weighed anchor, their course was south-west. When they neared the Cape of Good Hope, they were unable to weather it on account of an adverse wind, and retrograded five hundred coss. For twenty-five days, the wind blew from the same quarter. When it abated a little, the author and his group doubled the Cape with great difficulty. For two weeks, they lay at anchor at Cape (town). The Ascension Island is situated to the north-west of the Cape, and they arrived there after a month's voyage. The Dutch purchase men, women, and children in Bengal. The author visited some of these slaves, and although they had forgotten the Hindee and Bengali languages, they were able to converse with the author through signs. The author also describes what he saw in the ocean, namely, the flying fish, the sea mugur, and the mermaid.
Frederick Rowe Davis
- Published in print:
- 2007
- Published Online:
- September 2007
- ISBN:
- 9780195310771
- eISBN:
- 9780199790098
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195310771.003.0006
- Subject:
- Biology, Aquatic Biology
Carr devoted his first decade of sea turtle research to initiating long-term studies, particularly of the green turtles in Florida and at Tortuguero. With the assistance of his students, he was able ...
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Carr devoted his first decade of sea turtle research to initiating long-term studies, particularly of the green turtles in Florida and at Tortuguero. With the assistance of his students, he was able to fill many of the gaps in the life histories of other species, including leatherbacks, loggerheads, and ridleys. Carr investigated two distinct races of the green turtle: the “black” turtle and the “yellow” turtle. In addition, he connected with a small contingent of sea turtle researchers (most notably Tom Harrisson in Borneo and J. R. Hendrickson in Sarawak), as well scientists who studied the phenomenon of migration in other organisms, such as birds. He expanded his studies to include Ascension Island, the Pacific coast of Mexico, and the Galapagos Islands. Carr's zoogeographic studies were greatly facilitated by support from the Office of Naval Research and particularly by access to MATS flights.Less
Carr devoted his first decade of sea turtle research to initiating long-term studies, particularly of the green turtles in Florida and at Tortuguero. With the assistance of his students, he was able to fill many of the gaps in the life histories of other species, including leatherbacks, loggerheads, and ridleys. Carr investigated two distinct races of the green turtle: the “black” turtle and the “yellow” turtle. In addition, he connected with a small contingent of sea turtle researchers (most notably Tom Harrisson in Borneo and J. R. Hendrickson in Sarawak), as well scientists who studied the phenomenon of migration in other organisms, such as birds. He expanded his studies to include Ascension Island, the Pacific coast of Mexico, and the Galapagos Islands. Carr's zoogeographic studies were greatly facilitated by support from the Office of Naval Research and particularly by access to MATS flights.
Frederick Rowe Davis
- Published in print:
- 2007
- Published Online:
- September 2007
- ISBN:
- 9780195310771
- eISBN:
- 9780199790098
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195310771.003.0009
- Subject:
- Biology, Aquatic Biology
Carr spent more than thirty years dedicated to the study of the ecology and migration of sea turtles. Many of the stories he had heard from the turtle captains had been confirmed through tag returns ...
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Carr spent more than thirty years dedicated to the study of the ecology and migration of sea turtles. Many of the stories he had heard from the turtle captains had been confirmed through tag returns from all over the Caribbean. The riddle of the ridley had been solved and documented by an old, grainy film, but it virtually disappeared during the 1960s. Carr's research extended beyond Tortuguero and the Caribbean to include Ascension Island, and he collaborated with other scientists to produce ambitious theories regarding olfaction, vision, and the role of seafloor spreading. Carr and his students participated in the Western Atlantic Turtle Symposium, an event that suggested growing interest in the ecology and conservation of sea turtles. Nevertheless, questions still remained. Sargassum mats had initially seemed promising as a refuge for sea turtles during their lost year, but oceanic zones of convergence (including sargassum) seemed to be a more promising explanation.Less
Carr spent more than thirty years dedicated to the study of the ecology and migration of sea turtles. Many of the stories he had heard from the turtle captains had been confirmed through tag returns from all over the Caribbean. The riddle of the ridley had been solved and documented by an old, grainy film, but it virtually disappeared during the 1960s. Carr's research extended beyond Tortuguero and the Caribbean to include Ascension Island, and he collaborated with other scientists to produce ambitious theories regarding olfaction, vision, and the role of seafloor spreading. Carr and his students participated in the Western Atlantic Turtle Symposium, an event that suggested growing interest in the ecology and conservation of sea turtles. Nevertheless, questions still remained. Sargassum mats had initially seemed promising as a refuge for sea turtles during their lost year, but oceanic zones of convergence (including sargassum) seemed to be a more promising explanation.
Gonzalo Fernández de Oviedo
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780813035406
- eISBN:
- 9780813038377
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813035406.003.0030
- Subject:
- History, World Early Modern History
Three caravels departed Puerto Rico in May 1548. The largest vessel of 130 tons burthen was the Sancti Spíritus and was the flagship of the convoy. The smallest of the three ships, whose master was ...
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Three caravels departed Puerto Rico in May 1548. The largest vessel of 130 tons burthen was the Sancti Spíritus and was the flagship of the convoy. The smallest of the three ships, whose master was Amador Gonzálvez, a resident of Puerto Rico, because it was the fastest, did not remain with the others for more than four days before it sailed on ahead. The third caravel, the San Juan, almost the same size as the flagship, remained with it, although because it too was faster, it always went on ahead, but in the evening shortened sail to wait for the flagship to catch up. On the eighth day of the Ascension, with fair wind and sea, the San Juan was about two crossbow shots ahead of the Sancti Spíritus. At nine o'clock on a clear and serene morning, sailing along pleasantly with a stern wind, disaster struck. This chapter tells the story of that disaster.Less
Three caravels departed Puerto Rico in May 1548. The largest vessel of 130 tons burthen was the Sancti Spíritus and was the flagship of the convoy. The smallest of the three ships, whose master was Amador Gonzálvez, a resident of Puerto Rico, because it was the fastest, did not remain with the others for more than four days before it sailed on ahead. The third caravel, the San Juan, almost the same size as the flagship, remained with it, although because it too was faster, it always went on ahead, but in the evening shortened sail to wait for the flagship to catch up. On the eighth day of the Ascension, with fair wind and sea, the San Juan was about two crossbow shots ahead of the Sancti Spíritus. At nine o'clock on a clear and serene morning, sailing along pleasantly with a stern wind, disaster struck. This chapter tells the story of that disaster.
Williams Martin
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780195083491
- eISBN:
- 9780199853205
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195083491.003.0015
- Subject:
- Music, Popular
Pharoah Sanders was a Grammy Award winner American jazz saxophonist. He was tagged as the “best tenor player in the world” by the great Ornette Coleman. He was famous for his harmonic and multiphonic ...
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Pharoah Sanders was a Grammy Award winner American jazz saxophonist. He was tagged as the “best tenor player in the world” by the great Ornette Coleman. He was famous for his harmonic and multiphonic techniques on the saxophone. He was born in Little Rock, Arkansas in 1940. Ornette Coleman, Eric Dolphy, and John Coltrane were his earliest musical influences. Sanders first performance was on Coltrane's Ascension, then on their dual-tenor collaboration Meditations recorded in November 1965.Less
Pharoah Sanders was a Grammy Award winner American jazz saxophonist. He was tagged as the “best tenor player in the world” by the great Ornette Coleman. He was famous for his harmonic and multiphonic techniques on the saxophone. He was born in Little Rock, Arkansas in 1940. Ornette Coleman, Eric Dolphy, and John Coltrane were his earliest musical influences. Sanders first performance was on Coltrane's Ascension, then on their dual-tenor collaboration Meditations recorded in November 1965.
Richard Hillier
- Published in print:
- 1993
- Published Online:
- October 2011
- ISBN:
- 9780198147862
- eISBN:
- 9780191672330
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198147862.003.0003
- Subject:
- Religion, Early Christian Studies
Jacques Fontaine correctly recognized the two interwoven strands of Arator's narrative; man participates in the divine both through his share in Christ's ...
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Jacques Fontaine correctly recognized the two interwoven strands of Arator's narrative; man participates in the divine both through his share in Christ's corporeal ascension and through his own spiritual ascension experienced at baptism. The latter is a pattern of the former: man's baptismal ascent is an image of the co-ascension with Christ which he will achieve at his death. Man's redemption came as a result of Christ's death and resurrection; consequently the ascension might seem otiose, at least in its application to men, since its significance is very much subsumed in that of the resurrection. This chapter explores the ideas which lie behind Arator's exegesis of the ascension. Three main features are discussed: the notion of participation through co-ascension; the rite of chrismation and its link with participation and ascension; and the image of the divine aroma, ‘divinus odor’, as used to illustrate both the participation of God in man through the incarnation, and of man in God through baptism and ascension.Less
Jacques Fontaine correctly recognized the two interwoven strands of Arator's narrative; man participates in the divine both through his share in Christ's corporeal ascension and through his own spiritual ascension experienced at baptism. The latter is a pattern of the former: man's baptismal ascent is an image of the co-ascension with Christ which he will achieve at his death. Man's redemption came as a result of Christ's death and resurrection; consequently the ascension might seem otiose, at least in its application to men, since its significance is very much subsumed in that of the resurrection. This chapter explores the ideas which lie behind Arator's exegesis of the ascension. Three main features are discussed: the notion of participation through co-ascension; the rite of chrismation and its link with participation and ascension; and the image of the divine aroma, ‘divinus odor’, as used to illustrate both the participation of God in man through the incarnation, and of man in God through baptism and ascension.
Rusmir Mahmutćehajić
- Published in print:
- 2006
- Published Online:
- March 2011
- ISBN:
- 9780823225842
- eISBN:
- 9780823237159
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823225842.003.0016
- Subject:
- Religion, Islam
This chapter presents Islamic teachings about the Ascension. All the mosques in this world, seen from the perspective of the individual self, are like the Holy and the Further Mosque. They can be ...
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This chapter presents Islamic teachings about the Ascension. All the mosques in this world, seen from the perspective of the individual self, are like the Holy and the Further Mosque. They can be linked only through their heavenly counterparts, described in the Recitation as the Lote Tree of the Utmost Boundary and the House Inhabited. Both names testify to God's throne, to God as first and last, inner and outer. With the Night Journey and his Ascension, the Messenger showed how all the temples are united in praise of God's Name. Monasteries, churches, synagogues, and mosques are alive only with Him and the mention of Him—without Him, they are defunct. Different teachings and forms of worship, therefore, are gathered around this Word that is one and the same.Less
This chapter presents Islamic teachings about the Ascension. All the mosques in this world, seen from the perspective of the individual self, are like the Holy and the Further Mosque. They can be linked only through their heavenly counterparts, described in the Recitation as the Lote Tree of the Utmost Boundary and the House Inhabited. Both names testify to God's throne, to God as first and last, inner and outer. With the Night Journey and his Ascension, the Messenger showed how all the temples are united in praise of God's Name. Monasteries, churches, synagogues, and mosques are alive only with Him and the mention of Him—without Him, they are defunct. Different teachings and forms of worship, therefore, are gathered around this Word that is one and the same.
Brian Davies
- Published in print:
- 1993
- Published Online:
- November 2003
- ISBN:
- 9780198267539
- eISBN:
- 9780191600500
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198267533.003.0016
- Subject:
- Religion, Theology
According to I Timothy I: 15, ‘Christ Jesus came into the world in order to save sinners’, and Thomas Aquinas, of course, accepts this. ‘The work of the Incarnation’, he says, ‘was directed chiefly ...
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According to I Timothy I: 15, ‘Christ Jesus came into the world in order to save sinners’, and Thomas Aquinas, of course, accepts this. ‘The work of the Incarnation’, he says, ‘was directed chiefly to the restoration of the human race through the removal of sin.’ According to him, God became incarnate so that sinners might he brought back to God. But how can the Incarnation lead to this effect, and how can the fact that Christ was God do anything to bring us anything we might think of as salvation? This chapter chiefly looks at the ways in which Aquinas answers these questions. The different sections of the chapter look at: the general picture; sin and the Incarnation; satisfaction – the restoration of people subject to sin to a right relationship with God through Christ's suffering and death; the idea that something more (grace) is required for Christ's satisfaction to be effective in delivering from us sin; the receipt of justification by virtue of Christ's grace; and the resurrection and ascension of Christ.Less
According to I Timothy I: 15, ‘Christ Jesus came into the world in order to save sinners’, and Thomas Aquinas, of course, accepts this. ‘The work of the Incarnation’, he says, ‘was directed chiefly to the restoration of the human race through the removal of sin.’ According to him, God became incarnate so that sinners might he brought back to God. But how can the Incarnation lead to this effect, and how can the fact that Christ was God do anything to bring us anything we might think of as salvation? This chapter chiefly looks at the ways in which Aquinas answers these questions. The different sections of the chapter look at: the general picture; sin and the Incarnation; satisfaction – the restoration of people subject to sin to a right relationship with God through Christ's suffering and death; the idea that something more (grace) is required for Christ's satisfaction to be effective in delivering from us sin; the receipt of justification by virtue of Christ's grace; and the resurrection and ascension of Christ.
Joshua Hordern
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199646814
- eISBN:
- 9780191744181
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199646814.003.0007
- Subject:
- Religion, Theology, Religion and Society
The epilogue briefly draws together the themes of the preceding chapters with a focus on the contrast between the anguished tension of the nations' contemporary politics and the joyful praise of the ...
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The epilogue briefly draws together the themes of the preceding chapters with a focus on the contrast between the anguished tension of the nations' contemporary politics and the joyful praise of the people of God's mountain-city, centred upon the ascended Lamb, the King of all the earth.Less
The epilogue briefly draws together the themes of the preceding chapters with a focus on the contrast between the anguished tension of the nations' contemporary politics and the joyful praise of the people of God's mountain-city, centred upon the ascended Lamb, the King of all the earth.
Robert Ellrodt
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780198117384
- eISBN:
- 9780191670923
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198117384.003.0014
- Subject:
- Literature, Poetry, 17th-century and Restoration Literature
In his profane poetry, Henry Vaughan had acknowledged his susceptibility to female beauty. In addition, a desire of elevation is inseparable from Vaughan's religious aspirations, yet his imagination ...
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In his profane poetry, Henry Vaughan had acknowledged his susceptibility to female beauty. In addition, a desire of elevation is inseparable from Vaughan's religious aspirations, yet his imagination does not soar spontaneously: he has the nostalgia, not the experience, of ascension. Vaughan's outlook could be described as a ‘supernatural naturalism’ which has some affinities with the ‘natural supernaturalism’ of the Romanticists. He does not propose a simple ‘analogy’ between the incessant renewal of nature and the survival of the soul followed by the body's resurrection. With his usual precision Donne had called attention to the different meanings of the term ‘spirit’, which can apply to the human soul, or to the animal spirits, or to the higher faculties of the soul in regenerate man. That is the reason why the imagination of the Silurist is so often inclined to present the Resurrection as a universal restoration, in which he only seeks a place for himself, interconnecting his personal destiny and the destiny of all creatures.Less
In his profane poetry, Henry Vaughan had acknowledged his susceptibility to female beauty. In addition, a desire of elevation is inseparable from Vaughan's religious aspirations, yet his imagination does not soar spontaneously: he has the nostalgia, not the experience, of ascension. Vaughan's outlook could be described as a ‘supernatural naturalism’ which has some affinities with the ‘natural supernaturalism’ of the Romanticists. He does not propose a simple ‘analogy’ between the incessant renewal of nature and the survival of the soul followed by the body's resurrection. With his usual precision Donne had called attention to the different meanings of the term ‘spirit’, which can apply to the human soul, or to the animal spirits, or to the higher faculties of the soul in regenerate man. That is the reason why the imagination of the Silurist is so often inclined to present the Resurrection as a universal restoration, in which he only seeks a place for himself, interconnecting his personal destiny and the destiny of all creatures.
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/9780198205708.003.0026
- Subject:
- History, British and Irish Medieval History, British and Irish Early Modern History
By the year 305, the Catholic Church in the western Roman empire had started to celebrate an annual commemoration of Pentecost, the inspiration of Christ's apostles by the Holy Ghost. Before the end ...
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By the year 305, the Catholic Church in the western Roman empire had started to celebrate an annual commemoration of Pentecost, the inspiration of Christ's apostles by the Holy Ghost. Before the end of that century the clergy at Vienne in Gaul had begun to tie their activities still more tightly to the agricultural year by processing around the fields on the days before the feast of the Ascension to bless the growing crops. The latter rite was regulated in England by canons passed at the ecclesiastical council of Cloveshoo in 747, one of the most important meetings of the young Church of England. They gave the processions the name of Rogations, from the Latin rogare, ‘to ask’, and fixed them as belonging to the Monday, Tuesday, and Wednesday before Ascension Day.Less
By the year 305, the Catholic Church in the western Roman empire had started to celebrate an annual commemoration of Pentecost, the inspiration of Christ's apostles by the Holy Ghost. Before the end of that century the clergy at Vienne in Gaul had begun to tie their activities still more tightly to the agricultural year by processing around the fields on the days before the feast of the Ascension to bless the growing crops. The latter rite was regulated in England by canons passed at the ecclesiastical council of Cloveshoo in 747, one of the most important meetings of the young Church of England. They gave the processions the name of Rogations, from the Latin rogare, ‘to ask’, and fixed them as belonging to the Monday, Tuesday, and Wednesday before Ascension Day.
Curtiss Paul DeYoung
- Published in print:
- 2003
- Published Online:
- October 2011
- ISBN:
- 9780195152159
- eISBN:
- 9780199849659
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195152159.003.0003
- Subject:
- Religion, Religion and Society
The first congregation of Christian faith was comprised of followers of Jesus from Galilee who gathered days after the Crucifixion and the Resurrection. These events, along with the ascension of ...
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The first congregation of Christian faith was comprised of followers of Jesus from Galilee who gathered days after the Crucifixion and the Resurrection. These events, along with the ascension of Jesus into Heaven, paved the way for a new batch of disciples to step forward since Jesus was no longer physically present to guide and preach the people. These early followers, however, experienced difficulties in fulfilling what Jesus envisioned as a house of prayer for all the nations. This chapter illustrates how the authors of the New Testament perceived how the Christian church developed and how this church was welcomed by people of various ethnic backgrounds and cultures.Less
The first congregation of Christian faith was comprised of followers of Jesus from Galilee who gathered days after the Crucifixion and the Resurrection. These events, along with the ascension of Jesus into Heaven, paved the way for a new batch of disciples to step forward since Jesus was no longer physically present to guide and preach the people. These early followers, however, experienced difficulties in fulfilling what Jesus envisioned as a house of prayer for all the nations. This chapter illustrates how the authors of the New Testament perceived how the Christian church developed and how this church was welcomed by people of various ethnic backgrounds and cultures.
Richard Swinburne
- Published in print:
- 1994
- Published Online:
- November 2003
- ISBN:
- 9780198235125
- eISBN:
- 9780191598579
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198235127.003.0011
- Subject:
- Philosophy, Philosophy of Religion
God does not need to become incarnate, i.e. human, to forgive us, but it is good that he should do so to make his forgiveness available to us by means of an atonement for our sins; and also for many ...
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God does not need to become incarnate, i.e. human, to forgive us, but it is good that he should do so to make his forgiveness available to us by means of an atonement for our sins; and also for many other reasons – to identify with our sufferings, show us how much he loves us, and reveal truths to us. Evidence that Jesus was God Incarnate is provided by the kind of life he led, and its culmination in the Resurrection. Other accounts of the ‘incarnation’ – monophysitism, Nestorianism, the Kenotic Theory, and modern humanistic Christologies – are less probable than the Chalcedonian one. The chapter concludes with a brief discussion of the Virgin Birth, and the Ascension of Christ.Less
God does not need to become incarnate, i.e. human, to forgive us, but it is good that he should do so to make his forgiveness available to us by means of an atonement for our sins; and also for many other reasons – to identify with our sufferings, show us how much he loves us, and reveal truths to us. Evidence that Jesus was God Incarnate is provided by the kind of life he led, and its culmination in the Resurrection. Other accounts of the ‘incarnation’ – monophysitism, Nestorianism, the Kenotic Theory, and modern humanistic Christologies – are less probable than the Chalcedonian one. The chapter concludes with a brief discussion of the Virgin Birth, and the Ascension of Christ.
Russell M. Hillier
- Published in print:
- 2011
- Published Online:
- May 2011
- ISBN:
- 9780199591886
- eISBN:
- 9780191725326
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199591886.003.0005
- Subject:
- Literature, Milton Studies, 17th-century and Restoration Literature
According to William Hunter's interpretation of Paradise Lost's War in Heaven, Raphael's martial narrative functions as a temporal allegory where the three days of angelic warfare evoke the Paschal ...
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According to William Hunter's interpretation of Paradise Lost's War in Heaven, Raphael's martial narrative functions as a temporal allegory where the three days of angelic warfare evoke the Paschal triduum, that is, the three days in the gospel narratives that include the Last Supper, the Passion, and the resurrection. This chapter develops Hunter's thesis by suggesting further ways in which the War in Heaven, operating as a temporal redemption allegory, displays the Son's saving work. Raphael's account of the Creation in Book Seven similarly operates as a spatial redemption allegory that communicates the Son's salvific agency by associating vertical movements of descent and ascent with Christ's Incarnation, death, resurrection, ascension, and session. Milton implements a range of other literary devices to inscribe within Raphael's history of the original, prelapsarian Old Creation the promise of the future, postlapsarian New Creation of humanity accomplished by the incarnate Son's saving work.Less
According to William Hunter's interpretation of Paradise Lost's War in Heaven, Raphael's martial narrative functions as a temporal allegory where the three days of angelic warfare evoke the Paschal triduum, that is, the three days in the gospel narratives that include the Last Supper, the Passion, and the resurrection. This chapter develops Hunter's thesis by suggesting further ways in which the War in Heaven, operating as a temporal redemption allegory, displays the Son's saving work. Raphael's account of the Creation in Book Seven similarly operates as a spatial redemption allegory that communicates the Son's salvific agency by associating vertical movements of descent and ascent with Christ's Incarnation, death, resurrection, ascension, and session. Milton implements a range of other literary devices to inscribe within Raphael's history of the original, prelapsarian Old Creation the promise of the future, postlapsarian New Creation of humanity accomplished by the incarnate Son's saving work.
Daniella Talmon-Heller
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9781474460965
- eISBN:
- 9781474480772
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9781474460965.003.0020
- Subject:
- Society and Culture, Middle Eastern Studies
Official rites of Rajab were not recorded in sources written under the Sunni Ayyubids, but popular devotions such as supererogatory prayer assemblies, voluntary fasting, charitable giving and the ...
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Official rites of Rajab were not recorded in sources written under the Sunni Ayyubids, but popular devotions such as supererogatory prayer assemblies, voluntary fasting, charitable giving and the ʿumra seem to have been widespread. These rites evoking heated polemics, especially between the scholars of Damascus. Mamluk rulers sponsored public ceremonies such as the celebration of the Night of Ascension on the 27th of Rajab and the newly founded maḥmal procession.Less
Official rites of Rajab were not recorded in sources written under the Sunni Ayyubids, but popular devotions such as supererogatory prayer assemblies, voluntary fasting, charitable giving and the ʿumra seem to have been widespread. These rites evoking heated polemics, especially between the scholars of Damascus. Mamluk rulers sponsored public ceremonies such as the celebration of the Night of Ascension on the 27th of Rajab and the newly founded maḥmal procession.
Mushirul Hasan
- Published in print:
- 2009
- Published Online:
- October 2012
- ISBN:
- 9780198063117
- eISBN:
- 9780199080199
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198063117.003.0023
- Subject:
- History, Indian History
The author leaves the Cape and embarks on board the Britannia. He describes the ship and the character of its captain; discovers St Helena and describes the island, town, and fortifications, as well ...
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The author leaves the Cape and embarks on board the Britannia. He describes the ship and the character of its captain; discovers St Helena and describes the island, town, and fortifications, as well as the hospitable and friendly conduct of the Governor. He leaves St Helena, passes the Ascension Island, recrosses the equinoctial line, sees the polar star, passes a fleet of outward-bound Indiamen, passes the Canaries and the entrance to the Mediterranean Sea, and arrives at the mouth of the English Channel. The captain decides to enter the Cove of Cork.Less
The author leaves the Cape and embarks on board the Britannia. He describes the ship and the character of its captain; discovers St Helena and describes the island, town, and fortifications, as well as the hospitable and friendly conduct of the Governor. He leaves St Helena, passes the Ascension Island, recrosses the equinoctial line, sees the polar star, passes a fleet of outward-bound Indiamen, passes the Canaries and the entrance to the Mediterranean Sea, and arrives at the mouth of the English Channel. The captain decides to enter the Cove of Cork.
