Art , views Cave Paintings are paintings on cave walls and ceilings, usually dating to prehistoric times. The earliest known European cave paintings date to 32, years ago. Join us to discover the top twenty most fascinating prehistoric cave paintings. Public access was made easier after World War II. By , the carbon dioxide produced by 1, visitors per day had visibly damaged the paintings. The cave was closed to the public in in order to preserve the art. As is so often the case they were discovered by chance.
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We found it experimental in conception, language and performance approach, and by turns hilarious and moving. Conduit and Black Peculiar She is a Cave Canem alum and curates the multigenre reading series, Courting Risk. Smart, jagged, and irrepressible, it splits apart the compulsory coherencies of contemporary life to reveal the barbs and aggressions, fantasies and projections that keep society rolling on its dismal, oppressive track. Against such prerogatives, Non-Sequitur is an incandescent and welcome act of sabotage.
Objects, ideas, and human body parts are driven to the same ontological plane, precisely the post-human condition in which we find ourselves: Its evolving chorus explodes every imaginable form of address, every fraction of personal and public history until nothing of the illusion of neutrality remains. Comedy and calamity spin briskly in the mix, trading lines in duets, trios and quartets.
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Filius These fifteen prayers are known as the Prayers of St. Bridget or the Fifteen Oos. The prayers are attributed to St. Bridget of Sweden , who was the foundress of the Brigittines see entry in Catholic Encyclopedia. Bridget, however, did not write them. They were composed some time after her death, most likely in the 15th century by English mystics of the Brigittine order. Numerous editions of these prayers beloved by many have appeared over the centuries with considerable variation in the texts and even in the order of the prayers.
The prayers themselves are a very tender meditation on Christ’s passion and death. They were quite popular during the late Middle Ages and were a frequent item in many a Medieval prayer book. The prayers serve a twofold purpose, a catechetical one and a penitential one. In narrating the sequence of events of Christ’s passion and death, they serve as a short summary of the events as outlined in the Gospels.
In this capacity they fulfill a basic catechetical function in teaching about Christ’s passion and death.
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Calderwood Cloud of Unknowing , ed. Gallacher Marion Glasscoe Walter Hilton , ed. St Bride Julia Bolton Holloway , ed. Julian Rosemary Horrox , ed. Ambrose Tinsley , O. Studies in Medieval Mysticism 2. A Practical Commentary on Julian of Norwich, she called attention to the need to not only study, but live, Julian’s contemplative life, not only to analyse, but to practice it. Christopher Abbott has bravely sailed into the eye of this storm and written an academic book that overflows narrow boundaries, bringing to it his sharing of Julian’s contemplative life, himself knowing both worlds, of the university and of the monastery.
He reads Julian in lectio divina and his reading is wide and deep. Much Julian scholarship is secondary, scholars quoting scholars, and thus building upon faulty premises. The major fault of most of these studies is the commonly believed ordering of the texts, the Short Text first, the Long Text later, and the Westminster Text ignored. A thorough study of all the Julian of Norwich, Showing of Love, manuscripts and their true ordering, garnered from primary research, is about to be published.
Christopher Abbot has mercifully not set about proving the progress from one text to the other, but instead has sought to understand Julian. On page 8, Christopher Abbot queries ‘xxx’ as being ‘yowth’.
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She is often referred to by the honorific title sayyidatuna, meaning “our lady”; this title is in parallel to sayyiduna “our lord” , used for the prophets. The Gospel of Luke mentions Mary the most often, identifying her by name twelve times, all of these in the infancy narrative 1: The Gospel of Matthew mentions her by name six times, five of these 1: The Gospel of Mark names her once 6: The Gospel of John refers to her twice but never mentions her by name.
Described as Jesus’ mother, she makes two appearances. She is first seen at the wedding at Cana. He does not address her as “Mother” but as “Woman”. In Koine Greek the language that John’s Gospel was composed in , calling one’s mother “Woman” was not disrespectful, and could even be tender. In the Acts of the Apostles , Mary and the brothers of Jesus are mentioned in the company of the Eleven apostles who are gathered in the upper room after the Ascension of Jesus.
Jean-Pierre Ruiz makes that connection in an article in New Theology Review  but the belief is quite ancient, as is the association of Mary and the Ark of the Covenant, mentioned at [Revelation The Gospel of Matthew does give a genealogy for Jesus by his father’s paternal line though only identifying Mary as the wife of Joseph.