Easter Day Research Articles

Association of holidays, full moon, Friday the 13th, day of week, time of day, day of week, and time of year on case distribution in an urban referral small animal emergency clinic

To interrogate the association of variables: day of week, time of day, day of the year (major holidays, Friday the 13th, and the full moon), and month of year with the caseload of an urban academic emergency service. Retrospective study. Urban small animal teaching hospital emergency clinic. Cats and dogs that were presented to the emergency clinic. None. The hospital computer database was searched for all visits to the Emergency Service of the Mathew J. Ryan Veterinary Hospital of the University of Pennsylvania from January 1, 1987 through December 31, 2002. Variables included in the electronic data were date of admission, time of day of admission, species (dog or cat), hospital service the case was transferred to for ongoing care and whether the case was discharged directly from the emergency service. The association of caseload with day of week, time of day, day of the year (major holidays, Friday the 13th, and the full moon), and month of year was described and statistically evaluated. Saturdays and Sundays were the busiest days of the week and significantly increased caseload was noted for the majority of holidays (except Easter Day and Thanksgiving Day) with Memorial Day being the busiest. Midweek evenings as well as Saturday and Sunday afternoons were the busiest periods of the day. There was no association with caseload and Halloween, the full moon, or Friday the 13th. The busiest times were midweek evenings, Saturday and Sunday afternoons, and most major holidays.

12th April: Easter Day

12th April: Easter Day

Robert Browning

Robert Browning Britta Martens (bio) The past year has been a busy one in Browning scholarship, with new volumes in two of the ongoing editions of his poems, one volume of The Brownings' Correspondence, a biography, a short monograph, and a good number of articles and contributions to essay collections, which use critical paradigms ranging from the Gothic to cognitive psychology. It is heartening to see that, in addition to The Ring and the Book and the popular poems on love and music, Browning's neglected later works receive a significant amount of attention. With the waning of the critical fashion for the death of the author, analyses considering the impact of the poet's personality and experience on his work are also much in evidence. The most substantial among the book-length publications is volume 3 of The Poems of Robert Browning in the Longman Annotated English Poets series, edited by John Woolford, Daniel Karlin, and Joseph Phelan (Harlow: Pearson Longman, 2007). As always in the Longman edition, which works from the first published version of a text rather than the last lifetime edition, the poems are presented in the order of their (assumed) composition. This editorial choice highlights the importance of the biographical context from which the poems emerged, and this biographical emphasis is also apparent in the period covered by the volume: it comprises all of the works written during the Brownings' marriage, that is, Christmas-Eve and Easter Day and Men and Women as well as the "Essay on Shelley." As the last of the three multi-volume critical editions of Browning's work to reach these texts, the Longman edition can build on previous editorial work and draw on recently published letters. But this is not the only reason which gives it the edge over the very thorough Ohio and Oxford editions. It is also the most fully annotated of all critical editions. Aimed at a broader readership than the Ohio edition, where all notes appear at the end of the volume, the Longman edition presents its annotations alongside the poems. Lucid introductory notes cover historical and literary contexts, sources and influences, comment on formal features and often summarize important criticism on a poem. This kind of material helps the reader appreciate the religious context of a poem such as the relatively unread Christmas-Eve and Easter Day, making it easier to see how it prefigures Browning's later, better-known poems on religious subjects. Browning's research for the famous painter monologues and their position within the Victorian debate about medieval and Renaissance painting are also presented in great detail. Cross-references to letters, especially those by Elizabeth, repeatedly allow for more precise datings [End Page 328] of poems than have so far been proposed, as well as for fresh insights into a poem's inspiration. A major strength of the edition is its alertness to parallels with other works by Browning and other authors. Such notes allow the researcher to trace recurring ideas over the course of his career and to follow up the intertextual links that are vital to an understanding of a poet who takes such pains to situate himself in relation to the poetic tradition. Alongside the well-known poems from Men and Women, the volume also contains a handful of, usually comical, occasional poems that were not published by Browning. These are of little aesthetic value, but give an insight into his moods and preoccupations. The notable exception to this rule is his translation of an Italian sonnet by Giovanni Zappi about Michelangelo's sculpture of Moses, which provides another instance in addition to Sordello and "One Word More" of Browning's identification with Moses in order to portray himself as an unacknowledged prophet figure. Alongside the Longman volume, it is interesting to read Volume 16 of The Brownings' Correspondence, edited by Philip Kelley, Scott Lewis, and Edward Hagan (Winfield: Wedgestone Press, 2007), as the periods covered by both overlap. This volume of the Correspondence spans from September 1849 to January 1851. These seem to have been a fairly unproductive fifteen months for Browning, but they saw the publication of two volumes, the 1849 Poems and Christmas-Eve and...

Ferveur des laïcs ou précaution monastique ? Étude des pics documentaires observés dans les chartriers cisterciens à la veille des deuxième et troisième croisades

Following the capture of Edesse in 1144, and again after the fall of Jerusalem in 1187, the popes sent out spiritual orators to preach the crusade. On Easter day in 1146, Bernard of Clairvaux urged the crowd to take up the mission. After Hattin, Henri de Marcy, (cardinal of Albano, papal legate, and former abbot of Hautecombe and Clairvaux), would preach the crusade. Before leaving, the pilgrims gave precious possessions to monasteries for the salvation of their souls or pledged their goods in order to raise money for their voyage. Cistercian abbeys would have been among the first to benefit from this generosity. The number of charters at Clairvaux and Morimond increases at the end of the 1140s and between 1189 and 1190. Is the increase due to the donations made by crusaders ? Is there a similar situation in other Cistercian abbeys ?

:Lancelot Andrewes. Selected Sermons and Lectures

Introduction Chronology I. Two most excellent praiers, which the preacher used before his exercises II. from The Pattern of Catechistical Doctrine 1. Of the Interpretation of Scriptures 2. Of Prayer and Thanksgiving 3. Of Outward Reverence in Gods Worship 4. The Sabbath not Wholly Ceremonial 5. Of Places of Public Worship III. A Sermon Preached at Saint Maries Hospital, on the X. of April, Being Wednesday in Easter- Weeke, A.D. MDLXXXVIII IV. Sacrilege a Snare. A Sermon Preached Ad Clerum, In the University of Cambridg V. A Lecture on Genesis 2.18 (the Creation of Eve) delivered at St Paul's, 18 October 1591 VI. A Sermon Preached before Queene Elizabeth, at Hampton Court, on Wednesday, being the VI. of March, A.D. MDXCIIII. VII. A Sermon Preached at the Court, on the XXV. of March, A.D. MDXCVII. being Good-Friday. VIII. A Sermon on Isaiah 6.6-7, Preached at St Giles Cripplegate, 1 October 1598 IX. A Sermon Preached before the King's Majestie, at White-Hall, on the V. of November. A.D. MDCVI X. A Sermon Preached before the Kings Majestie at Whitehall, on Christmas Day. Anno 1609 XI. A Sermon Preached before His Majestie, on Sunday the Fifth of August last, at Holdenbie ... 1610 XII. A Sermon Preached before the King's Majestie at Greenwich on the XXIV. of May, A.D. MDCXVIII. being Whit-Sunday XIII. A Sermon Preached at White-Hall, on Easter Day the 16. of April. 1620 Appendix 1: A Sermon Preached at the Spittle by Master Andrewes ... April. 10. 1588 Appendix 2: Table of Correspondence: Sermon at St Mary's Hospital Texts

Worship and Theology: Lancelot Andrewes in Durham, Easter 1617

On Easter Day 1617, Lancelot Andrewes, one of the foremost preachers in England in the first quarter of the 17th century, preached before King James I in Durham Cathedral. This article sets the sermon in its historical and liturgical context, including the choice of an unusual text with nautical imagery – the allegory of the ‘sign of Jonah’ (Matthew 12.39–40). The preacher is shown to move subtly through the book of Jonah, his flight from God, the storm in the sea, the three days in the whale's belly, his escape to dry land, and the repentance of the people of Nineveh, applying each episode to growth in the Easter faith. The ‘three days’ in particular are seen as the ‘Sacred Three Days’ (‘Triduum Sacrum’) of patristic tradition, which point to a journey of faith that includes repentance and forgiveness, and participation not only in the sacrament of the Eucharist, but in the great sacrament of Easter as well. Andrewes emerges from this sermon as an imaginative thinker, with an original way of handling Scripture and tradition.

Mission Following the Missionary Mandate of the Risen Christ

The concept of has undergone a familiar change in recent decades. Professor M. Deneken has analysed the phenomenon in a recent study in which he shows the way in which the term is used by priests on World Mission Sunday: From a preaching that insisted on a outreach to other countries it has been changed into a preaching that promotes mission within Christian communities themselves. (1) Without differentiating too much between mission abroad and mission at home we note that there are many problems facing the church today in its unavoidable task to show forth and communicate the love of God to all people and nations. (2) The Cultural Pontifical Council has set these problems in sharp relief in a document published for the 2004 Plenary Assembly. (3) It speaks of the derision and resentment to which the church is exposed in some of the media, of the widespread relativism, practical atheism, indifference, and a vague religiosity having no reference to a personal God, etc. However dark the contemporary religious situation may be in our world, the church never ceases to search for anchor points for the preaching of the gospel. It knows that only the good news of God's love is able to satisfy the thirst for fullness and eternity that God has put in the human heart. The current day conference of the Ecumenical Francophone Association for Missiology is proof of this. The slogan is eloquent: after the Enlightenment: daring to do mission in a Europe in process of construction. dean-Marie Aubert's invitation to participate in this conference with a reflection on mission in the Bible demonstrates that, in this unavoidable endeavour of the church, the Bible cannot be forgotten. The word of God will always be a lamp for our feet and a light to our path (Psalm 119:105). Given that a comprehensive biblical study of mission, would require much more time than we have available, (4) I shall concentrate on what I consider the most significant texts. Dealing with mission, I have no doubt that the basic texts are those that the gospel writers offer us describing the encounter of the risen Christ with his disciples. Easter is the decisive moment as much in Christian thought as it is in life. F.-X. Durrwell has seen this clearly and has succeeded in communicating it passionately. In article that the author presents as an afternoon offering, conceived as a summary of elements from his many earlier writings, he affirmed categorically: Everything begins with the resurrection of Jesus. 'He has risen!' was the cry of the church at its birth. Faith woke on Easter day, in its encounter with the risen Christ. In our day, that encounter is where the same faith continues to be enlightened. (5) It is worth making a careful reading of the mandate of the risen Christ, as we have it in our four gospels. We will find many elements to enlighten and orientate the church in what is basic to the content and the methods of the mission that it must carry out today. Respecting the most probable chronological order of the texts, we will leave until last that what is offered to us in the canonical appendix of Mark. I. Matthew 28:18-20 MAKE DISCIPLES OF ALL NATIONS The gospel writer St Matthew devotes the concluding narrative of his gospel to the encounter of the risen Christ with his disciples (28:16-20). Being a meeting that has already been announced three times (26:32; 28:7,10), its importance goes without saying. After a type of prelude, that flags up the journey of the eleven disciples to the place originally indicated and the reaction caused by the 'vision' of the risen Christ (vss. 16-17), the words the risen Christ powerfully speaks to them are cast in the form of three brief sentences: the revelation of his universal authority; the mandate; and the revelation and promise of his constant presence (vss. 18-20). This framework makes everything revolve around the missionary mandate, framed between two revelations in close parallelism: the power of the risen Christ, extending to the whole universe and his constant presence with the disciples until the end of the age. …

Is the rural church different? The special case of confirmation

AbstractThe nationally published statistics of confirmation candidates in the Church of England between 1950 and 1999 are explored for three groups of dioceses. These groups are the most rural, the most urban and a group that lies around the centre of the continuum between rural and urban. The decline in the number of candidates after the 1960s is traced. The figures are also compared with the population of the dioceses, the members of the electoral roll and the numbers of Easter day communicants. The gender balance with confirmation candidates is also explored for this period. Attention is drawn to the differences between the urban and rural patterns of presentation of candidates for confirmation and the changes in these during the fifty year period being considered. A number of explanations for the differences noted are advanced and it is suggested that these possible explanations are best tested through research at diocesan level. Attention is also drawn to the weaknesses inherent in the rural/urban mo...

The Calculation of Easter Day, and the Origin and Use of the Word Computer

Like so many English words, computer derives from Latin and therefore traces its origins back many centuries. A link exists between it and Christianity's greatest feast - Easter. In fact, the word computer, or at least its Latin equivalent, has long been connected to astronomy, time, and the calendar. We give a short history of the word, beginning from its use in early Roman times up to the introduction of the digital computer.

April IIth: Easter Day ACT II By the Revd Dr Andrew Morton, MA, BD, DD Edinburgh I Corinthians I5:I9-26

April IIth: Easter Day ACT II By the Revd Dr Andrew Morton, MA, BD, DD Edinburgh I Corinthians I5:I9-26

20th April: Easter Day

20th April: Easter Day

Lionel Johnson and Arthur Hugh Clough: An Ironic Debt

In his textual notes to "A Burden of Easter Vigil" in The Collected Poems of Lionel Johnson, Ian Fletcher comments that "the title has a Pre-raphaelite suggestion" 1 and cites statements by A. J. Farmer that "Johnson est ici tout près d'Arnold et ces premières verses portent déjà l'empreinte de la souffrance intime qui est la raçon d'un age, trop avide de certitude" and (incorrectly) by A. W. Patrick, who "compares lines 16-20 with the [End Page 255] final stanza of Arnold's 'Obermann.'" 2 While the Pre-Raphaelite suggestion could possibly refer to D. G. Rossetti's "The Burden of Nineveh" and the influence of Arnold on Johnson especially during his formative years at Winchester had been profound, 3 there is another possible—although seemingly unlikely—source for the poem: Arthur Hugh Clough's "Easter Day. Naples, 1849."

Briefly Noted

This is the debut recording of Trio Mediaeval, an Oslo-based ensemble of women's voices whose repertoire focuses on polyphonic music of medieval England and France, Norwegian medieval ballads and songs, and modern vocal works. For this program the group selected the celebrated Messe de Tournai and interspersed its sections with nonliturgical polyphonic works taken from the Berkeley Castle Select Roll 55 and monophonic pieces from a thirteenth-century manuscript found in Cortona. At the very end of the program, just before the Ite missa est, the album's title work is inserted, a brief composition written for them by Ivan Moody; the text of Words of the Angel is taken from the Orthodox liturgy for Easter day, and the music is predictably (but no less beautifully) stark and eerily lovely. Trio Mediaeval has marvelous blend and sings in a style that is light without being airy, and the production style (which, while not exactly dry, is unusually restrained for an ECM recording) fits the rich quality of their voices nicely. There is grist for the gender- political mill in the choice of repertoire—in the fourteenth century it would have been unthinkable for women to sing these compositions in their intended setting—but, like Anonymous 4, these women wear that aspect of their project lightly.

31st March 2002 - Easter Day RAISING THE VOICE OF RECOGNITION

31st March 2002 - Easter Day RAISING THE VOICE OF RECOGNITION

The Orientation of Churches: Some New Evidence

We hypothesized that the important early second millennium churches in England may have been aligned using a magnetic compass. If true, the building orientations would enable the post sixteenth-century geomagnetic observatory records to be extended back several hundred years. Directional data were collected from 143 sites, most of which were constructed between the mid-eleventh and late twelfth centuries, including all of the old English cathedrals and many large church buildings in use today, as well as numerous ruined monastic sites. However, processing the data revealed that the compass was not used to align the buildings. Attempting to explain the data, we exhumed Wordsworth's suggestion that church orientation was governed by the sun's position as it rose above the horizon on the feast day of the saint to whom the church was dedicated. The data obtained in the present study suggest that Wordsworth's basic hypothesis might hold for as many as 43 per cent of the churches if sunrise and sunset positions are considered; sun-based Easter Day and equinoctial day orientations could explain a significant majority of the remaining sites.

THE BOVEC (SLOVENIA) EARTHQUAKE, APRIL 1998: PRELIMINARY QUANTITATIVE ASSOCIATION AMONG DAMAGE, GROUND MOTION AMPLIFICATION AND BUILDING FREQUENCIES

After the 5.6 earthquake that struck Slovenia on Easter day in 1998, a quick survey was organised to perform a series of field measurements aimed at estimating site amplification. The possibility of recording aftershocks in the immediate aftermath of the main event improves the reliability of Nakamura's technique. The most affected sites that were sampled are located in the areas of Bovec and Dreznica. The damage pattern shows strong variations on short scale range. The typology of the buildings is very similar over the entire area being surveyed, and it is therefore likely that most of the variation could be attributed to site amplification effects. Local geology appears to be the dominant factor in most of the damage observed, and it can be qualitatively linked to empirical amplification functions obtained with Nakamura's technique. The damage enhancement between neighbouring sites is well correlated with amplification in a frequency range relevant to building vibration.

Beasts and baptism : A new perspective on the Old English Physiologus

Previous scholarship on the Old English Physiologus has not only mistakenly tended to consider the work as a fragment, but has also failed to acknowledge that this Anglo-Saxon bestiary contains a theme unique to the Physiologus tradition. The Old English Physiologus, complete despite its mere three animal entries, is an Easter poem, honoring within the scope of its three animal accounts the three days of Christ's death, harrowing of hell, and resurrection. Moreover, central to the poem's theme is the celebration of baptism – the central rite of the Easter weekend – as the means to attaining heaven on the final Easter, Judgment Day. The Old English Physiologus is a didactic and celebratory poem that urges Christians to prepare for Easter and Judgment Day through the renewal of vows during Lent and through baptismal vows or even baptism itself on Holy Saturday.

The Use of Symbols in Religion from the Perspective of Analytical Psychology

The consecration of Dr David Jenkins as Bishop of Durham, and many of his public utterances before and since, have concentrated public attention on the resurrection of Christ. What happened on the first Easter Day? Can we ever know for sure? If not, is that a bad or a good thing? What do Christians mean by their credal professions of faith? Do we, must we, all mean more or less the same thing when we repeat them? If that mysterious but constitutive event was not just a conjuring trick with bones, what else may it have been?What is central to the debate around such questions is the symbolic character of the resurrection story. That is to say, the resurrection was not just a dead person coming to life, although it may include that. It concerns also who the dead person was, and what his coming to life again might be believed to effect. So the resurrection story is the symbol, and the meaning to which it points is what is symbolized. A symbol is an event, act, story, object which essentially points beyond itself to such ulterior meaning, and also participates in the reality to which it points, according to Tillich's definition. The question at issue in this debate centres on the relation between the symbol and the symbolized. One extreme view tends to affirm the literal facticity of the symbolic event, and to assume that its meaning is ipso facto incontrovertibly established. The other extreme regards the precise nature of the event as irrecoverable, and as anyway irrelevant to the validity of the symbol's meaning.

THE INVERNESS FRAGMENTS: MUSIC FROM A PRE-REFORMATION SCOTTISH PARISH CHURCH AND SCHOOL

DESPITE the recent proliferation of known sources of late medieval English church music, particularly those reconstructed from binding fragments, one area remains largely unknown. Most reliably attributed sources come from well-endowed ecclesiastical establishments in England, and copies made for such establishments were apt to be elaborate. Parish church communities, however, assuming that they had resources enough to sing polyphonic music of whatever level of sophistication, would presumably have had neither sufficient space nor particular inclination to preserve copies of music which had ceased to be used regularly. That the normal repertory of a parish church might be preserved is therefore unlikely, since copies would presumably have been regularly discarded and replaced. The provision for music in such establishments, especially those remote from supposed cultural centres, thus remains unclear. We know very little of the musical organization of Scottish ecclesiastical establishments, of whatever type, except hypothetically in terms of comparison with equivalent establishments in England. To questions about the musical organization and repertory of the ordinary pre-Reformation parish church and parish school the source described in the present article may not offer definitive answers, but it may help to provide the background essential to further enquiry. The source may in fact be from a Scottish parish church, probably that of Inverness, and its associated school; it preserves simple music for ritual use without concordances elsewhere, most of which is associated with the liturgy of Holy Week and the office of Compline during Lent. In particular it includes a sequence of settings for use during the procession on Palm Sunday. ' The fragments include, in addition, a substantial part of a secular breviary containing the Sanctorale for the first half of August, and a collection of six separate polyphonic faburden settings of the vesper psalm 'Laudate pueri Dominum' (112), which was sung in procession to the font at Second Vespers on Easter Day. These appear to come from the parish school. A number of smaller paper fragments include a single voice from a faburden setting of the Lenten Compline hymn 'Christe qui lux es et dies'; another

Enkens søn fra Nain

Enkens søn fra Nain