Cyprian and his collegae: Patronage and the episcopal synod of 252

The Roman patron–client relationship has been useful for understanding early Christian bishops and their relationships with their own communities. In this paper the question is asked whether that relationship could shed light on the relationships among bishops themselves. Taking the third–century Saint Cyprian of Carthage as the example, his interactions with other North African bishops at the synod of 252 are examined. The author accepts that Cyprian's Epp. 59 and 64 refer to that synod. Whatever else was discussed, we know that the bishops in synod resolved questions about the status of a former presbyter and the timing of infant baptism. In Ep. 59 Cyprian made reference to the college of bishops ( sacerdotum collegium ). The heart of the paper examines Cyprian's understanding of other bishops as collegae and whether he treated them as clients. The evidence that is available suggests that he accepted bishops who all shared in the same office as being responsible to God alone for their communities, but that his ability to exercise some degree of patron–age over them, through his greater prestige and financial base, was a control mechanism by which he sought to keep unity among the African Christian communities.     

King John and St Wulfstan

In accordance with the terms of his will, King John was buried near to the shrine of St Wulfstan in Worcester cathedral despite his apparent intention earlier in the reign to be buried in a Cistercian house. When and why John might have developed his particular interest in Wulfstan, the last Anglo-Saxon bishop, are considered and attention is drawn to the relevance of a famous legend linking Wulfstan and Edward the Confessor to King John's dispute with Innocent III over the king's authority in the appointment of bishops. The revival of Wulfstan's cult, which led to his formal canonisation in 1203, is seen as part of a general interest in indigenous saints, both Anglo-Saxon and contemporary, in the late twelfth and thirteenth centuries. The suggestion is made that this concern with national saints provides the context for John's devotion to St Wulfstan and for the significant choice of his place of burial.     

King John and St Wulfstan

In accordance with the terms of his will, King John was buried near to the shrine of St Wulfstan in Worcester cathedral despite his apparent intention earlier in the reign to be buried in a Cistercian house. When and why John might have developed his particular interest in Wulfstan, the last Anglo-Saxon bishop, are considered and attention is drawn to the relevance of a famous legend linking Wulfstan and Edward the Confessor to King John's dispute with Innocent III over the king's authority in the appointment of bishops. The revival of Wulfstan's cult, which led to his formal canonisation in 1203, is seen as part of a general interest in indigenous saints, both Anglo-Saxon and contemporary, in the late twelfth and thirteenth centuries. The suggestion is made that this concern with national saints provides the context for John's devotion to St Wulfstan and for the significant choice of his place of burial.     

Rutherford – Simple Genius

Abstract

From a superficial glance, it might be thought that men of science are barely represented in Westminster Abbey, among the kings, courtiers, naval and military men, poets, statesmen and heroes of Empire. This is not so. One of the most splendid works of sculpture of the 18th century is the monument, adjacent to his grave, to Sir Isaac Newton. Many Fellows of the Royal Society are there as well, though this might be coincidental as they were also bishops or deans. Not all might be buried in the Abbey, but physicians, astronomers, and engineers are commemorated by marble statues or tablets, in stained glass, by monumental brass, or, like the Herschels, only by their gravestones. It is true that some have had to wait a long time for a memorial: Edmond Halley's stylised comet appeared only four years ago. These are, however, in good company, for even Shakespeare (buried at Stratford-on-Avon) had no memorial in the Abbey until well over a century after his death. Nor should men of science feel that they have been overlooked, because of all the country's architects, only one or two are represented, and only one painter is commemorated, and he is not John Constable.     

EDWIN SANDYS,ARCHBISHOP OF YORK 1577–88, ‘STIFF-NECKED,WILFUL AND OBSTINATE’: CONFLICT IN THE ELIZABETHAN CHURCH

Abstract

This article examines the events that, as legend has it, resulted in the foundation of Balliol College (c. 1263) by John (I) Balliol (d. 1268). The Balliol family had long been at odds with successive bishops of Durham over certain lands in Sadberge, the homage of which the bishops believed they were owed. John (I) began his struggle just after his inheritance in 1229 and the dispute reached its height in 1255–60, at which time an intense argument broke out. Other factors, including his actions whilst serving as one of Henry III's English representatives in the Scottish government (1251–55), led to Balliol's ultimate submission to Bishop Kirkham (d. 1260) at Durham Cathedral in 1260 and the foundation of Balliol College at Kirkham's instance. The theory remains, as one historian argues, that Balliol's penance was to give the long delayed homage to the bishop for these lands and not to establish Balliol College. However, there are no surviving records of homage and other possibilities remain, including perhaps that the penance called for Balliol's youngest son, John (II), the future King of Scotland, to be educated at a Durham school.     

On Crystals of Augury

Abstract

Salisbury cathedral is usually seen as a ‘one period’ building, a ‘complete’ 13th-century cathedral. As a result, the later medieval work at Salisbury has rarely been considered in its own right. This neglect has been compounded by the subsequent loss of many of its most important elements: the two eastern chantry chapels, St Osmund’s shrine and half the library. The aim of this paper is to redress this imbalance. Salisbury’s original appearance was transformed dramatically in the early 14th century by the construction of the high tower and spire, and in the later 15th century, following the canonisation of St Osmund, when the east end was substantially remodelled. As at other great churches, the interior was continuously adapted to enable the cathedral to meet the spiritual needs of late medieval society. These were principally the performance of the liturgy, the commemoration of the dead, the augmentation of devotional cults and the promotion of learning. These themes are explored in the discussion of the new library, major monuments, the shrine of St Osmund and the construction of four new chantry chapels. Thus the cathedral evolved significantly in the two and a half centuries after Bishop Ghent’s consecration in 1297.     

Jesuit Rings of Metals Other Than Brass

Abstract

Jesuit rings are usually described as made of brass, but an occasional reference to silver rings appears in the literature. A re-examination of the information on silver rings indicates that some of the identifications as silver were mistaken while others may actually refer to white metal.     

故宫符望阁内檐装修金属构件材质与制作工艺的科学分析

为探究乾隆时期清宫内檐装修用掐丝珐琅与铜鎏金构件制造的传统工艺及其科学性,本研究采用金相显微观察、扫描电镜能谱分析等方法,对故宫符望阁建筑内檐装修用掐丝珐琅和铜鎏金构件的金属部分进行了分析.实验结果显示,掐丝珐琅构件的金属部分使用纯铜材料焊接而成,所用焊料为不同配比的Cu-Zn-Sn合金,而铜鎏金构件使用黄铜材料铸造而成,并在表面錾刻出纹饰,这两类构件金属部分表面都曾进行过传统鎏金处理.依据以上分析总结出的这两类构件的制造方法与流程,与文献或相关研究记录的清代传统技术相符,还可为进一步的保护工作提供一手的资料与重要的依据.     

The Archbishop of Canterbury,the Episcopal Bench,and the Passage of the 1911 Parliament Act

The passage of the 1911 Parliament Bill ended the power of the British house of lords to veto any legislation passed by the house of commons. Henceforth, it could only delay the passage of a measure. The bill was carried by a mere 17 votes and friction between Unionists who took up die‐hard opposition, advised abstention, or actively sought to aid passage was bitter. The role which the archbishop of Canterbury played in canvassing the episcopal bench and helping to ensure final passage of the bill has not attracted much attention. Prior to the debate, the archbishop advised abstention but did not dissuade others from encouraging bishops to support the bill to help ensure passage. Before the vote, therefore, ‘die‐hards’ opposing any concession to the government, ‘hedgers’ advising Unionist abstention in the vote, and ‘rats’, Unionists willing to vote for the bill to ensure passage despite personal reservations, attempted to sound out and pressure the bishops in their direction. At the debate, the archbishop changed his mind and decided he must support the bill in order to avoid a greater crisis, and 12 other bishops joined him in the government lobby, helping to create the final majority of 17 by which the measure passed. Consideration of the role of the bishops adds to the understanding of the mechanics by which the bill passed, amidst considerable intrigue, pressure and acrimony, as well as further illuminating the extent and intensity of the divisions within the Unionist party at this critical moment.     

We Know Not God's Designs in Permitting a Separation: Women Religious,the Consolidation Controversies,and the Nineteenth-Century American Catholic Church*

This article bridges the fields of Catholic history, Women's history, and American religious history to propose a new perspective for studying the development of the American Catholic Church, termed by me as the consolidation controversies. Previous historians have focused on the development of the local parishes and the dioceses, focusing on the power conflicts between the lay trustees and the local bishops that accompanied this institutional growth. However, an often-forgotten aspect of Catholic history is the simultaneous rise of religious congregations and orders. As these communities developed, their leaders clashed with the local bishops over questions of property and authority over members of the communities. Often at the centre of these power struggles were the women religious. Rather than allowing themselves to be manipulated, women religioudemonstrated their own autonomy, navigating larger institutional politics. Should these women fail, they faced losing their place in the diocese as well as their position and vocation as women religious.     

Archaeometallurgical study of the brass cases from the Akko 1 shipwreck

The Akko 1 shipwreck is the remains of an eastern Mediterranean brig built in the first quarter of the nineteenth century, discovered in Akko harbour, Israel. During the underwater excavations (2006–2008), 158 brass cases were found, mainly between midships and the aft extremity of the shipwreck. It is suggested that they were used for artillery quills. The aim of this investigation is to determine the composition, microstructure and properties of these brass cases in order to understand their manufacturing process and to propose their possible dating and manufacturing location, and to verify their use. An archaeometallurgical analysis of selected brass cases was performed, including optical microscopy, microhardness tests and SEM including EDS. The results show that the collection was made of brass containing about 30 wt% zinc. The uniform thickness and the microstructure of the cases indicate that all artifacts were basically produced of rolled sheets and the cases were hand-made using simple tools. The metallurgical investigation suggests that they were manufactured during the first half of the nineteenth century. Combined with the archaeological evidence and the historical background, this supports the assumption that Akko 1 was a naval auxiliary vessel which was in Akko harbour circa 1840.     

After Gundovald,before Pseudo‐Isidore: episcopal jurisdiction,clerical privilege and the uses of Roman law in the Frankish kingdoms

The article focuses on the mobilization and reconfiguration of Roman law in the Merovingian kingdoms. It pays particular attention to a collection of legal texts first compiled in the late sixth century, in preparation for the Second synod of Mâcon in 585. Drawing heavily on an extraordinary collection of late Roman imperial laws, the so‐called Sirmondian Constitutions, the bishops sought to declare themselves untouchably sacrosanct. A close analysis of the synodal canons shows that the bishops adapted these imperial rulings to legitimate their position in ways that had no basis in the original laws themselves. The study closes by linking the synod of Mâcon with a debate over episcopal privilege as reflected in the writings of Gregory of Tours, and with a brief look at the further history of the debate in the Carolingian period.     

The Dichotomous Legacy of the Catholic Church’s Opposition to the Philippine Revolution of 1896

ABSTRACT

This article examines the repositioning of the Catholic Church in the aftermath of the Philippine Revolution of 1896–98, during the transfer of Spanish to American colonial rule. It reviews the consultations between the outgoing Spanish bishops and the Vatican’s Apostolic Delegate, Placido Chapelle, in January 1900, and the subsequent religious settlement promulgated in the Vatican’s Apostolic Constitution for the Philippine Church, Quae mari Sinico, in 1902. The Delegate’s identification with the Spanish bishops and their opposition to Filipino nationalist aspirations and the Filipino secular clergy confirmed the anti-Filipino position of the Church in the American colonial period. Both the Filipino bishops and the American bishops opposed independence and distrusted the nationalist leaders as anti-clerical Masons. This is followed by a discussion of the claimed reconciliation of Church and Filipino political aspirations in the post-Vatican II period in the 1960s, which culminated in the Church’s role in bringing down President Ferdinand Marcos in 1986. Committed to a theology of social justice, the bishops now aligned the Church with progressive democratic nationalists. In its successful opposition to the Marcos dictatorship in the name of “People’s Power,” the hierarchy claimed that through the “Miracle of EDSA” the Church had identified with and indeed represented the political will of the Filipino people.     

Thirty-Second Annual Meeting,Evesham, 1875

Abstract

This paper considers the sculpted capitals in Wells cathedral. Although integral to the early Gothic fabric, they have hitherto eluded close examination as either a component of the building or as an important cycle of ecclesiastical imagery in their own right. Consideration of the archaeological evidence suggests that the capitals were introduced mid-way through the building campaigns and were likely the products of the cathedral's masons rather than part of an original scheme for the cathedral as a whole. Possible sources for the images are considered. The distribution of the capitals in lay and clerical spaces of the cathedral leads to discussion of how the imagery might have been meaningful to different audiences on either side of the choir screen.     

Spirit Birds at Neolithic Çatalhöyük

ABSTRACT

As they soar into the air and dive below the water's surface, birds inspire awe for their superhuman capacity to pass among earth, air, and water. People often see birds as spirits, or as messengers to and from the spirit world. Whereas at earlier sites in the region birds made a significant contribution to human diet, at Neolithic Çatalhöyük in Central Anatolia their nutritional significance is small. Body part distributions suggest that for the most part feathers were more important than meat. Bird remains, mainly the feathery parts of wings, appear in a number of special deposits at Çatalhöyük. Together with artistic representations, these deposits suggest that cranes and vultures played key roles in life cycle transitions and were invoked mimetically through dance. Additionally, waterbirds, particularly in association with newborn human infants, may have mediated between human and spirit worlds. Although there is little indication that Çatalhöyük residents made much use of brightly coloured feathers, bird wing deposits do attest to the importance of colour symbolism at the site. Thus bird remains offer material evidence of aspects of Neolithic cosmology and ontology, as well as social structure.     

Caricatures of clergymen in nineteenth-century Sweden

This article investigates caricatures of clergymen in the nineteenth-century Church of Sweden. It offers the first attempt in Sweden to study these images as an enduring historical source. As case study, six caricatures of bishops from 1790–1870 will be analysed in terms of both their motifs and their significance. The bishops have been selected as the object of study because of their visibility as ex officio members of Parliament and leaders of the clergy. It is argued that graphic satire was used as a medium to criticise the bishops' influential position in the government and their defence of the Parliament of the Estates. Furthermore, it is demonstrated that as the techniques used to produce caricatures improved during the period, the images were more widely spread and had a greater impact on Swedish society. Finally, it is shown that caricature in Sweden reached a peak in the middle of the nineteenth century thanks to the extended debate on parliamentary reform and restrictions on press freedom.     

Pilgrimage and tourism: Cathedral visiting in contemporary England

Abstract

This paper examines the role of cathedral visiting in contemporary England. It highlights the importance of cathedrals to the tourism economy and also considers the issue of the commercialisation of heritage within cathedrals and the difficulties posed for cathedral authorities in contrasting perceptions of visitors as tourists and pilgrims. The issue of pilgrimage is examined through the results of a survey of the experiences and attitudes of eight hundred visitors to four English cathedrals. It is suggested that the tension between tourism and pilgrimage is not as great as might be expected and that experience of visiting a cathedral can engender a sense of pilgrimage in the tourist