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Liturgical Gloves and the Construction of Public Religious Identity
Cordelia Warr

Within the Catholic Church from around the tenth century onwards, liturgical gloves could be worn on specific occasions by those of the rank of bishop and above. Using a pair of seventeenth-century gloves in the Whitworth as a basis for further exploration, this article explores the meanings ascribed to liturgical gloves and the techniques used to make them. It argues that, within the ceremony of the mass, gloves had a specific role to play in allowing bishops to function performatively in the role of Christ.

Bulletin of the John Rylands Library
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Openings
Helen Hills

– but as material effects that are imbricated in the very productiveness of the chapel itself. Thus rather than treat the Treasury Chapel in standard terms of baroque as ‘propaganda’, or as a manifestation of ‘liturgy’ or ‘the Counter-Reformation’, or as apparently straightforward response to, or consequence of, a particular local event, such as the plague, the vow, or the translation of relics, I will show that it can offer a material framing of baroque and of the work of architecture that permit materiality’s development. This is, then, what might seem to be a

in The matter of miracles
Jim Cheshire

at Bathealton, however, points to more specifically ecclesiological doctrine. A south chancel window reproduces an extract from the liturgy for the eucharist, and quotes from the creed are carried in another chancel window and one in the south aisle. The actual quotes used from the creed refer to faith in the Resurrection, while the words ‘Sanctam Ecclesiam Catholicam Sanctorum Communiorem’ emphasise the Catholic nature of

in Stained Glass and the Victorian Gothic Revival
Religion and freemasonry
John M. MacKenzie

, first of all in North America (Nova Scotia in 1787 and Quebec in 1793), then in India, the West Indies and Australia, expanding considerably after the creation of the Colonial Bishoprics’ Fund in 1841.6 Bishops were then consecrated for new sees in India, New Zealand, Australia and South Africa. The second was the shift from a Low Church to a High Church and evangelical position, with a renewed emphasis on appropriate liturgies and associated theological positions.7 These were largely based on the various tracts of 1833–41, the adherents of which became known as

in The British Empire through buildings
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Jonathon Shears

’ (Flanders, 2006: p. 3). Pugin, as Asa Briggs puts it, ‘lingered contentedly in the fourteenth century’ (1988: p. 39) and his court displayed Gothic furniture and ecclesiastical ornaments, deliberately figuring Catholic worship and liturgy. Pugin had converted to Catholicism in 1834 and two years later published Contrasts, a work which argued for a revival of the medieval architectural style. Pugin was criticised for promoting Catholicism through the vehicle of the Exhibition and letters from Albert and Lord Granville show that he was asked to reduce the size of a large

in The Great Exhibition, 1851
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Face to face
Helen Hills

there is not necessarily any homologous relationship between bone and container, and that the shape of the object may denote ritual significance. 13 Thus an arm reliquary (whatever bones it may contain) may be used to offer the blessing traditionally given by a living bishop in the liturgy. The term ‘shaped’ is insufficiently precise to be useful and it implies that some reliquaries were ‘unshaped’, which is unhelpful. 14 Certainly, in the Treasury Chapel there is no ready consonance between relic and reliquary shape. Of the relics only San Gennaro’s is actually

in The matter of miracles
Jasmine Allen

African coast ‘the Virgin Mary is frequently depicted as a black woman!’.149 Another subject in which various racial representations were readily apparent in stained glass, and which was particularly designed to represent the inclusivity of the Christian church in an age of imperialism, was the Te Deum Laudamus, which formed an important part of Anglican liturgy. This early Christian hymn of praise was the subject of one window exhibited by Lyon, Cottier and Wells at the Melbourne Centennial of 1888. After the exhibition, the window was installed at the east end of All

in Windows for the world
The moral life and the state
Jeff Rosen

Church rivalry placed different emphases on such matters as liturgy and the sacraments and on the interpretation of scripture, with the High Church tending to more traditional, ceremonial, and ritual approaches and the Low to more evangelical practices. In spite of these differences, generally speaking, the Church of England made it possible for individuals to approach the question of spiritual truth in many different ways; importantly, as a National Church, it guaranteed Protestant independence from Rome. By mid-century, the Broad Church movement emerged, drawing

in Julia Margaret Cameron’s ‘fancy subjects’
Helen Hills

published in Naples in 1525. This granted Gennaro considerable importance in the liturgy of the Neapolitan church, as principal patron saint of the city. On the development of the cult after the translation from Montevergine, see Officium Sancti Ianuarii episcopi una cum officio sancti Athanasii, Anelli, Asprenii, Agrippini, Eusebii, et Severi nec non cum officio sanctae Restitutae et Candide numquam ante impressum (Naples, 1525); Luongo, ‘Saint Janvier/San Gennaro’, cols 983–989, and Luongo, ‘Gennaro’, 765–770. 7 Victor Turner adopts the term ‘communitas’ to

in The matter of miracles
Material transformations
Helen Hills

transformations of Gennaro’s blood, which in its instability holds open not so much change and transformation as its very possibility. Just as the liquefaction of Gennaro’s blood works as material analogy for the volcanic threat of Vesuvius, so the bronze gate operates as material analogy for the liquefying blood. Thus the ideationality of architectural materiality permits an opening of potentiality, rather than a return to the dead treatment of architecture as static, representation of something already determined, or passive container for liturgy and relics. Colour

in The matter of miracles