‘At intervals I was nearly stunned by the noise he made’: Listening to African American religious sound in the era of Slavery

Sharply differing perceptions, between blacks and whites, as to the role of sound in religious performance challenge us to recover what we can of the aural universe of African American slaves. To whites during the era of slavery, the sounds emitted by African American preachers and their congregations often seemed wildly inappropriate. In particular, the sermons of black preachers sounded like a mere jumble of thoughts, so much intellectual trash. Blacks, however, heard different things in these sermons, communal, interactive sounds, meanings conveyed through the shifting tones and culturally compelling rhythms of the preacher's voice. Rather than proceeding in linear, logical fashion, black sermons grouped loosely and often surprisingly juxtaposed ideas and images around a theme or series of themes, and in this respect were consonant with other forms of black cultural expression.     

« L’argument vassalique » au service de la prédication des croisades en Terre sainte (fin XIIe – XIIIe siècles)

In the late twelfth century we can observe important changes in the propaganda of the crusades to the Holy Land. The popes and the preachers started to stress that the Holy Land should be defended and, after the disasters of 1187, should be reconquered because of its importance personally for God. Six arguments of the crusade propaganda which were invented or became widespread at that time can be mentioned here. Among them there is one that we can call the “vassal argument”, by means of which the papacy and the preachers pointed out that God should be defended when his beloved land is attacked by heathens because he is the Lord and the listeners are his vassals. It seems that the idea was created by the crusade preachers at the end of the twelfth century and then came to be used by the papacy as well, from Innocent III onwards. In the thirteenth century it was extensively enriched by such preachers as Jacques de Vitry and Humbert of Romans who made the vassal argument more illustrative.     

Des Professionnels de la Chaire dans la France de L’?ge Classique

Starting in the 1630s, in French towns, the rise of sermons gave an increasing group of clerics the possibility to become preachers. This article analyses this process of professionalization. First, it takes a look at a number of long - and sometimes quite profitable - careers of men as preachers. Second, it analyzes the know-how that was then developed for to make and recite the sermon. Finally, the article focuses on the transformations brought about by the increasing importance of written communication during the 18(th) century.     

Preaching and History: The Audience of Ranulf Higden’s Ars componendi sermones and Polychronicon

In his Ars praedicandi sermones, in traditional yet rich metaphoric language, Ranulf Higden compares Christ to a fountain, a shepherd, a rock, a lily, a rose, a violet, an elephant, a unicorn, and a youthful bridegroom wooing his beloved spouse. Ranulf encourages preachers to use such metaphors while using them himself, rendering his text a performed example of what he encourages. This text is clearly linked to two others: Ranulf’s Latin universal history, the Polychronicon, and John Trevisa’s English translation of it. In the Polychronicon, Ranulf relates the life of Christ, utilizing some of his own rhetorical suggestions from his preaching manual. He also depicts a cross-section of good and bad preachers, including Gregory, Wulfstan, Eustas, St Edmund, and one William Long-Beard and his kinsman, who exemplify (in different ways) the wisdom conveyed in Ranulf’s instruction in the Ars praedicandi. This essay suggests that the literary relationship between the preaching manual and the Polychronicon supplies additional support for the idea that the audience of the latter was not noblemen exclusively, but also clergymen who preached and had responsibility for the care of souls (cura animae).     

Building urban Christian communities: sermons on local saints in the Eusebius Gallicanus collection

This article uses the sermons in the anonymous collection known as the Eusebius Gallicanus to explore the ways in which preachers in fifth-century Gaul tried to build urban Christian communities, focusing particularly on the subset of sermons which deal with local saints. In these sermons preachers adapt a tradition of Christian language and thought to the specific circumstances they faced. They seize the opportunity provided by their subject matter to evoke a vision which is urban, localized, and which stands in contrast to more 'universal' conceptions of Christian community.     

The Life and Career of Justice Robert H. Jackson

Robert H. Jackson was one of the most influential Justices of the Supreme Court in the twentieth century. His tenure on the Court ran from 1941 to his death in 1954, and during that time he participated in landmark cases involving the programs implemented by Roosevelt's New Deal to rescue the country from Depression, having previously served the administration in other roles. He authored a memorable dissent in United States v. Korematsu, the notorious Japanese internment case. ¹ He is also remembered for the role he served as the chief American prosecutor before the International Military Tribunal that tried Nazi leaders after World War II. In some ways, Jackson's fierce independence and the lessons he learned growing up in a small town were the ideal training for the demands and competitiveness of the nation's highest Court. That Jackson's words and beliefs still have relevance in the twenty‐first century is evidenced by the fact that both recent Supreme Court appointees quoted him during the confirmation hearings. ² In this essay, I will examine how Jackson's life experiences influenced his legal career and informed his jurisprudence, and to what extent Jackson lived up to his own vision of the role of a Supreme Court Justice.     

Les sermons sur saint Antoine et le bon usage de la prédication comme ‘vertu’

Abstract

One of the main reasons for Saint Anthony of Padua’s holy fame and reputation is his activity as a preacher. This article begins with a review of the hagiographical legends referring to preaching as a virtue or gift of divine grace, and the importance of Iulianus of Speyer’s works in spreading the concept of preaching as a virtue is hightlighted. Then follows a discussion of a series of texts written between about 1250 and 1350, which seeks to shed light on the identification of recta et fructuosa praedicatio (right and fruitful preaching activity) with Anthony’s wisdom (sapientia) or knowledge (scientia). It can be seen that this message was expounded over a relatively broad timespan from the 1280s onwards. There is also evidence of an interdisciplinary problem, which seems to involve not only the preachers belonging to the Order of Friars Minor, but also those who were called to preach to them from outside the Order itself. Three possible reasons for the appearance of preaching on the list of virtues are suggested. It may have originated from the attempt to assimilate contemporary preachers with the model of holiness provided by Anthony or from an effort to create a counterbalance to the vices of the tongue that were supposed to plague the preachers’ audiences. It may also be an indicator of a more general debate on praedicatio as a gift of divine grace in opposition to those who believed it was merely the result of a studied technique.     

Cortical epileptogenesis and David Ferrier

There was an increasing medical interest in the localization of representation of function in the cerebral cortex after Broca in 1861 identified a cortical area that appeared responsible for expressive speech. By the late 1860s, John Hughlings Jackson—based on clinico-pathological correlations mainly in persons with focal motor seizures—had reasoned that contralateral somatic motor function was represented in another area of the cortex. This localization was supported by Fritsch and Hitzig (1870) in experimental cortical stimulation studies in dogs. These authors also reported producing events resembling contralateral motor convulsing in their animals. Their work, and Jackson’s ideas, prompted David Ferrier, in Great Britain, to begin a program of cerebral cortical stimulation studies in various vertebrate species, trying to locate cortical sites of representation of functions other than expressive speech and motor activity. In his initial report of his investigations (1873), he noted that appropriately sited Faradic stimulation evoked immediate or delayed contralateral focal motor seizures, some of which evolved into generalized convulsions. On this basis he reasoned that focal motor and generalized seizures were expressions of the same disorder; that nearly all epilepsies originated in the cerebral cortex and not in the lower brain stem, as hitherto thought; and that the clinical pattern of epileptic seizure phenomenology depended on the function of the cortical site of origin and the extent and direction of spread of seizure activity in the brain. He not only provided experimental verification for Jackson’s reasoning about epileptic seizure mechanisms but expressed the ideas a good deal more clearly than Jackson ever managed to do. Ferrier’s achievement in this regard has tended to escape notice, lost sight of because of the great importance of his investigations into localization of cerebral function.     

Missionaries of the Millennium: Israelite Preachers in the English‐Speaking World, 1823–1863

This article recovers the global history of the English millennial religion of Southcottianism. After Joanna Southcott died in 1814, leaving thousands of English followers still expecting the millennium that she prophesied, elements of her movement generated further prophets and a dynamic missionary division known as “Israelite Preachers.” From the 1820s onwards, these preachers took Southcott's ideas and new doctrines developed by her successor, John Wroe, throughout the British Isles, then the English‐speaking world, most notably Australia and North America. Drawing mission approaches (and recruits) from revivalist dissent, Israelite preachers forged first a Britain‐wide sect, then a global movement which followed the British settler diaspora and competed with rival American millennialisms. The spread of Southcottianism is a forgotten episode in the story of nineteenth‐century British colonial missions, and an argument for examining millennial movements beside more mainstream Christianity.     

Black Rod and the Office of Usher of the Parliament Chamber

The gentleman usher of the black rod has long been acknowledged as an officer of the house of lords. Yet he was in origin an officer of the order of the Garter with no necessary connection with parliament. This note aims to throw light on the process whereby this association came about. By 1509, the house of lords had the services of an usher of the parliament chamber, a post always held in conjunction with an office in the royal household. By 1558, this post was being exercised by one of the gentlemen ushers daily waiters, who had been granted the office of black rod as an additional perquisite in 1554. From this point it became customary for the offices of black rod, daily waiter and usher of the parliament chamber to be held by one man. This association was broken in 1620, when the then usher relinquished the office of daily waiter but retained his parliamentary functions together with the office of black rod. In 1631, a decree was promulgated annexing the office of black rod to that of one of the gentlemen ushers daily waiters but it was only from 1660 that this became fully effective.     

Popular Preaching in the Thirteenth Century: Rhetoric in the Fight against Heresy

ABSTRACT

Much has been said about the new path forged by preaching during the thirteenth century. In that era of economic revival and material development of towns and technology, along with innovation in scholastic methods, it seems only natural that mendicant preachers, firmly engaged in society, would infiltrate the social organisation and take the spiritual lead. Also, from that time on, eradicating heresy was paramount. Mendicant preachers, the spearhead of the papacy, devised new advanced rhetorical weapons that were able to reach far and wide. Indeed, close scrutiny of their activism reveals an innovative modus operandi, necessitated by the systems of communication for lay and clerical society alike. Based on the so-called ‘popular’ preachers' discourse and exempla, this article appraises and re-evaluates the character and efficiency of the means of communication applied through popular rhetoric in the enterprise of mass-persuasion in the face of a peril deemed to threaten the very foundations of Christian society. However, investigating the extent to which the anti-heretical preaching campaign, verbo et exemplo, reached its expected goal in the long run, given the increasingly repressive parallel mechanism of the Inquisition, exposes an asymptotic struggle.     

Neurognostics question. Gordon Morgan Holmes

Gordon Morgan Holmes, MD, MRCP was an Irish born neurologist who received his medical education at Trinity College, Dublin, Ireland. He was trained in neuroanatomy and neuropathology at the Senckenberg Institute, Frankfort-Am-Main by Ludwig Edinger. He then returned to serve as a Registrar (House Officer) mentored by Richard Gowers and John Hughlings Jackson at the National Hospital, Queen Square, London. He collaborated with Thomas Granger Stewart in describing the loss of recoil in patients with cerebellar hemispheric tumors in 1904. Volunteering in 1914 for frontline hospital duty, he examined soldiers who had injuries to their occipital area causing hypotonia, dysmetria, staggering gait, and falling to the side ipsilateral to their injured cerebellar hemisphere. Holmes discovered that increasing the pace of the finger-nose manuever and applying slight resistance to a moving limb attenuated the dysmetria. Continuing observation of these patients afforded him to describe the evolution of their injuries to include increasing tremor and decreasing hypotonia. Holmes first attached levers to the limbs of hispatients to record their movements on a moving smoked paper kymograph. In 1939 he published photograh tracings made by low mass minature light bulbs attached to ataxic limbs that showed thehpometira and hypometria of their movements ipsilateral to their damaged cerebellar lobes. Holmes made sigficant contributions to understanding of the physiology of the human cerebellum.     

美国乡土景观研究理论与实践——《发现乡土景观》导读

《发现乡土景观》①一书是美国"乡土景观之父"杰克逊关于文化景观研究的力作。杰克逊建立了美国乡土景观研究的理论框架:两种理想景观--政治景观和栖居景观,以及三种景观原型--景观一、景观二、景观三。在此框架下,探讨当代美国乡土景观的典型要素:平面空间、乡村小镇、乡土建筑、可移动房屋、石材与木材、科技风格、新型公园、新田园。该书提出的乡土景观研究方法论、乡土景观内涵的理解等,对当代中国景观研究和景观设计具有重要参考意义。     

A Biographical Note on James Maxwell,Gentleman Usher of the Black Rod

This note seeks to clarify the course of the career of James Maxwell, gentleman usher of the black rod in several earlier Stuart parliaments. Maxwell was a Scot who followed James I south in 1603, serving in his household and that of Charles I, first as a gentleman usher daily waiter, and from 1619 as a groom of the bedchamber. In 1620 he secured the office of black rod. In 1642 he failed to follow the king to Oxford but remained with the parliament at Westminster, although largely delegating his duties as black rod to his associate, Alexander Thayne. In 1647, he was allowed by parliament to attend the king at Holdenby House. He died in 1650 as earl of Dirletoun in Scotland, although the circumstances in which he acquired this title are obscure.     

Islam in and out of politics: The Indonesian case

Accounts of the relationship between Islam and politics in Indonesia often fail to appreciate the contribution that an anthropological perspective can make towards understanding the heterogeneity of Muslim communities in the country. Looking at recent events that have political dimensions in the country, this article shows how paying close attention to the popularity of celebrity preachers can complement a political science approach.     

Brown-Séquard and cerebral localization as illustrated by his ideas on aphasia

Brown-Séquard's concept of localization was built on the phenomena of inhibition and dynamogenesis, constituting a dynamic system in which reflex mechanisms, that played a part not only in the spinal cord but in the brain as well, were considered of particular importance. The use of this concept is considered in Brown-Séquard's discussion of the subject of cerebral localization, and especially of aphasia. The origin and development of Brown-Séquard's ideas on aphasia from 1861 onwards are discussed, as is the part he possibly played in the transfer of knowledge from Paris to London (Broca and Jackson). In the 1870's Brown-Séquard debated on cerebral localization with Charcot before the Société de Biologie. Opposing the cluster theory of localization, Brown-Séquard developed the theory of "réseau de cellules anastomosées", a kind of network theory in which scattered cells subserving the same function are connected by nerve fibers. This was to him a plausible theory, with which he was able to explain the fact that damage in several locations may produce the same effect, and, to account for observations that some functions remain unimpaired despite extensive brain-injury. Although Brown-Séquard's arguments were not always valid, because they were based on imprecise observations, his dynamic model, nowadays, seems valuable. He influenced "anti-localizers" such as Goltz, but also Jackson and probably Von Monakow and Sherrington.     

James E Byrnes and the Politics of Segregation

Born in Jackson, Mississippi, in 1934, Thomas S. Morgan received his B.A. from Davidson College, his M.A. from Duke University, and his Ph.D. from UNC-Chapel Hill. He taught in high school in Baltimore, Maryland, and at Wake Forest University, and UNC-Chapel Hill, prior to coming to to Winthrop University where he has remained for the past 27 years. From 1978 to 1981 he was dean of Winthrop's College of Arts and Sciences. Morgan and his wife, Nancy, are parents of three sons. In addition, to publishing some scholarly articles, Morgan wrote the Study Guide for George Tindall's America: A Narrative History in its various editions. In 1972 he served as chair of the membership committee of the Southern Historical Association. Morgan served as president of Phi Alpha Theta from 1991 to 1993, presiding over the final years of service of Don Hoffman, the organization's secretary-treasurer, and the selection of Hoffman's replacement, Jack Tunstall. In April 1994, Morgan received an award for his "Outstanding Service and Exceptional Dedication" as Phi Alpha Theta president. This article is a modified version of his 1993 presidential address.     

Prêcher sur le prêche. La réflexion de Maurice de Sully sur l’importance et la nature de la prédication

The paper presents an analysis of the work of Maurice de Sully, bishop of Paris (1160–96) and the author of one of the earliest complete collections of sermons for lay people. The focus of the analysis is the idea of the preaching as it was understood by the preachers themselves. The importance and the nature of this pastoral activity are quite often presented in the sermons. They also seem to be alluded to through the structure of the sermons and vocabulary used by the preacher.