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Murray Stewart Leith and Duncan Sim

we associate with Pictish stones and early Christianity. But Scotland suffered, first from the Reformation whose Calvinists frowned on much medieval church art and this resulted in the loss of a lot of early stained glass and paintings. Second, the Union of the Crowns led to a loss of royal patronage and so it was not perhaps until the eighteenth century that a more recent distinctive Scottish art began to appear. Painters from that period, such as Allan Ramsay, Henry Raeburn and David Wilkie, were essentially portrait painters, often commissioned to record

in Scotland
Evaluating commemoration and generational transmission of the special relationship
Robert M. Hendershot

a country and the people who lived there. And at the end of the day he didn’t think we should be divorced from England and the king.’ 34 It is noteworthy that reinterpreting Benedict Arnold’s life as a way of emphasizing Anglo-American linkage has been neither an isolated occurrence nor an exclusively British phenomenon. Arnold’s grave at St. Mary’s Church in Battersea, for example, has been marked by Americans with similar motives multiple times. An elaborate stained-glass tribute to Arnold was donated to the church by American Vincent Lindner during the 1976

in Culture matters
Dominic Bryan, S. J. Connolly, and John Nagle

, Alderman Brian Kingston, opened an exhibition in City Hall, created at a cost of £1.3 million, exploring the history, culture and traditions of the city of Belfast. The narrative of the exhibition was agreed by the leaders of all parties in the Council. 54 Given the contested narratives attached to the city, this was no small achievement. It also followed a process of diversification of symbols within the City Hall, particularly through the addition of a series of stained glass windows. These include windows depicting the Famine (1999), the 1907 Belfast Dock Strike

in Civic identity and public space
Abstract only
The Good' of Orange exceptionalism
Joseph Webster

depicted on many Orange banners, and in the contemporary stained glass of Glasgow Evangelical Church. In this framing, keeping the Bible open was equated with more than merely maintaining ‘Britain’s greatness’, for it also came to be equated with Britain’s very survival (both physical and spiritual) as a Protestant nation. It is difficult to overstate the importance contemporary Scots-Orangemen attach to the Queen’s role in this regard. I first came to realise how literal was the identification made by Orangemen between the British monarchy as a Protestant

in The religion of Orange politics
Simon Walker

, E. Perroy (ed.) (Camden Society, 3rd series XLVIII, 1933), p. 210. Note that the record evidence suggests that Edward III’s offering was originally made at the high altar, and then transferred to the shrine of Edward II by the monks; W. M. Ormrod, ‘The Personal Piety of Edward III’, Speculum , LXIV (1989), pp. 860, 870–1. 42 Bodl. L. Ms Lat. Misc. b 2 (R); J. Evans, English Art, 1307–1461 (Oxford, 1949), pp. 164–5; F. E. Hutchinson, The Medieval Stained Glass of All Souls College (1949), pp. 47–8. 43 Polychronicon Ranulphi Higden , VIII, p. 326. For

in Political culture in later medieval England
Abstract only
Joseph Webster

clearest positive Orange expression of religiously inspired unionist politics could be seen in worship services held in Glasgow Evangelical Church – affectionately referred to by my informants as the ‘Orange Kirk’. Decorated with stained glass commemorating the Reformers, the Covenanters, and the bicentenary of the Orange Institution in Scotland, Glasgow Evangelical Church is led and attended by Orangemen and women, with Orange chaplains regularly providing pulpit supply in the absence of a permanent minister. As well as hosting Grand Lodge’s annual divine service and

in The religion of Orange politics