Saints Church Research Articles

Plumbers, abolitionists, steeplejacks and window men: the graffiti community of the roof of All Saints Church, Wath Upon Dearne, South Yorkshire

ABSTRACT The leaded roofs of the nave and south aisle of All Saints Church, Wath Upon Dearne, South Yorkshire, are covered in graffiti dating from between the early-seventeenth and the twentieth centuries. The graffiti, along with other features such as plumbers’ plaques, was the subject of archaeological recording in 2013. This paper discusses the form of the graffiti, and what information it preserves about the spiritual, folk and community beliefs of those who made it. Its potential for understanding changes to the fabric of the church itself is also examined.

"A larger vision": William Blake, Phoebe Anna Traquair, and the Visual Imagination in EBB's Sonnets from the Portuguese

"A larger vision":William Blake, Phoebe Anna Traquair, and the Visual Imagination in EBB's Sonnets from the Portuguese Clare Broome Saunders (bio) In the 1888 essay "English Poetesses," Oscar Wilde considers that the chief qualities of Elizabeth Barrett Browning's1 work is its "sincerity and strength" and hails EBB as "an imperishable glory to our literature."2 He praises particularly the sociopolitical and cultural function of her poetry, which, as Marjorie Stone and Beverly Taylor suggest, is "especially notable in an author himself known as an apostle of aestheticism."3 However, Wilde also considers EBB's ambitious and visionary poetic ideal, which he cannot find in work by her contemporaries, such as Christina Rossetti, "the very delightful artist in poetry" (p. 81). The poetics of force and energy that he finds in EBB's work make her "unapproachable" by her peers: "Beyond it and above it are higher and more sunlit heights of song, a larger vision, and an ampler air, a music at once more passionate and more profound, a creative energy that is born of the spirit, a winged rapture that is born of the soul, a force and fervour of mere utterance that has all the wonder of the prophet, and not a little of the consecration of the priest" (p. 81). Four years later, when the Edinburgh-based artist Phoebe Anna Traquair (1852–1936) embarked on an ambitious and intricate project to illustrate EBB's Sonnets from the Portuguese (1850), which she would eventually complete in January 1897, she focuses precisely on this visual excess of EBB's poetic imagination.4 Born Phoebe Anna Moss in Dublin, Traquair was inspired by childhood visits to the medieval manuscripts housed at Trinity College, particularly to see the Book of Kells, to pursue a career in art. This led to her introduction to her future husband, the Scottish paleontologist Dr. Ramsay Heatley Traquair, who was seeking an illustrator for his research papers; the two married and moved to Edinburgh in 1874, and Traquair illustrated her husband's papers for the next thirty years.5 However, Traquair's main artistic inspiration came from [End Page 521] literature: fascinated by the interaction between the poetic and the visual imagination, she forged a career as an illustrator and illuminator, grounded in her early experience of medieval manuscripts. In 1887, Traquair wrote to John Ruskin for advice on medieval illumination, sparking several months of correspondence during which Ruskin loaned her several thirteenth-century manuscripts from his library for studying and copying, which Traquair returned with copies, along with original works of her own and discussions of poets like Walt Whitman (Cumming, pp. 18–19). Traquair's long artistic career saw her move to work on large-scale murals, embroidery, and enamel jewelry as well as book illustration, and she became one of the first women elected to the Royal Scottish Academy in 1920. Throughout all her work, her main creative purpose was to celebrate the potential of the human mind and spirit: she was drawn to authors such as Dante in whose work she saw the ideal synaesthetic combination of the visual, poetic, and musical. From the 1890s, Traquair was increasingly inspired by the work of D. G. Rossetti, whose The House of Life was, for her, "a modern counterpart to Dante's La Vita Nuova" (Cumming, p. 41). Like Rossetti, she valued William Blake's poetry and art as inspirational, using his illustrations repeatedly as sources for her illuminations and murals (Cumming, p. 34).6 Blake appears alongside John the Baptist, Tennyson, Lord Lister, and Louis Pasteur in her final mural scheme, commissioned for the Manners Chapel, All Saints Church, Thorney Hill in 1920; as Traquair wrote to her sister Amelia, the portraits she included were of those who "sing the Te Deum, tho' they don't often know it." To her, the "Te Deum" meant "every beautiful and every fine thing" (Cumming, p. 90). Traquair's illustrations for Sonnets from the Portuguese expose striking connections between Blake's work and EBB's sonnet sequence, illuminating the ways in which EBB develops and refines Blake's celebration of excess and the visual imagination. There are many obvious connections between the...

The All Saints Anchoress? An Osteobiography

BURIAL SK 3870 WAS EXCAVATED AT ALL SAINTS CHURCH, FISHERGATE, YORK, IN 2007. This unusual, tightly crouched burial was found in a large grave in the church apse. Preliminary research at the time of excavation suggested that this skeleton may represent the remains of Lady Isabel German, a prominent anchoress who resided at All Saints in the 15th century. The current study combines evidence from detailed osteological analysis with radiocarbon dating, isotopic investigation of diet and childhood origin, plus archaeological and historical evidence pertaining to the All Saints church and medieval anchoritism to consider whether SK 3870 was in fact Lady Isabel. Although the study could not conclusively identify the skeleton, the evidence does provide a new perspective on this individual and offers insights into a recognised medieval practice rarely reflected in the archaeological record.

William Gore: A Puseyite in Parramatta

AbstractThis article examines the way one nineteenth-century clergyman of the Church of England in Australia, William Gore, was influenced by the Oxford Movement. Gore was the incumbent of the parish of All Saints Church, North Parramatta in Sydney. He implemented liturgical practices valued by the Oxford Movement, including wearing a surplice to preach rather than a Geneva gown, reading the Offertory sentences in the service of Holy Communion in the Book of Common Prayer, celebrating the Holy Communion on the saints days set in the Prayer Book and placing a cross on the holy table. He was supported by his bishop, William Grant Broughton. The reaction from parishioners was surprise, shock and opposition and he was branded as a ‘Puseyite’. This article uses local primary material, including press reports of parish meetings, to describe the reactions of parishioners in parish meetings against Gore’s liturgical uses. Gore’s activities are assessed as an important early example of the Oxford Movement’s influence in the Church of England in Australia. Gore’s practices, discussed in the public domain, provide evidence that the Oxford Movement was beginning to transform the nineteenth-century liturgical worship of the Church of England in Australia.

The Daily Discoveries of a Bible Scholar and Manuscript Hunter: A Biography of James Rendel Harris (1852–1941)

The Daily Discoveries of a Bible Scholar and Manuscript Hunter: A Biography of James Rendel Harris (1852–1941)

The Fate of the Remains and Funerary Equipment of Czech Rulers and Their Family Members

Prague Castle was the most important burial site of the Czech rulers and their relatives. The graves are located in the Church of the Virgin Mary, in St. George Church and Convent, and, in the greatest numbers in the St. Vitus Cathedral.
 Reliquary tombs of the most important Czech patron saints are also located at Prague Castle – in St. George Basilica, in St. Vitus Cathedral and in All Saints Church. We also know the graves of 12 Prague bishops that are located in the St. Vitus Cathedral.
 The majority of the aforementioned graves have been opened several times in the past for a variety of reasons, that caused various problems, the most serious of which involved the confusion of relics.
 The first systematic anthropological investigations were conducted at the beginning of the 20th century. The remains of nearly all historical personalities buried at Prague Castle were available for another anthropological study conducted in the 1960s. Currently, the research continues with modern nature science analyzes.
 In the past, removed grave goods did not receive proper care for the most part, mainly due to a lack of understanding as to what constituted correct procedures for handling artefacts deposited for years in the unsuitable conditions of graves and tombs. The grave goods themselves were often restored in an inappropriate manner. The restoration situation improved significantly after the establishment of restoration and conservation workshops in 2000.
 The opening of graves is problematic and, from an ethical point of view, should be performer only to a very limited extent. Necessary construction work is a common reason for disruption, and in this case remains should be treated with respect. And if grave goods are removed, they must be cared for in a proper manner, as these artefacts are often irreplaceable heritage whose scientific study is a legitimate pursuit. The mere lust for knowledge, often connected with efforts to generate sensation, does not entitle us to disturb the resting place of our ancestors with ill-considered interventions.

Mormons in Paradise: The LDS centennial aloha shirt

The centennial aloha shirt, an artefact in the collection of the Latter-Day Saints (LDS) Church History Museum in Salt Lake City, Utah, was manufactured by Paradise Sportswear in Honolulu and designed as a souvenir of a 1950s celebration of the 1850 landing of the first official LDS mission to the Sandwich Islands. The shirt is an archetypal example of garments manufactured in Hawai‘i as identity apparel. It is also an exemplary relic of the form, fabrication and cartoon-like printed designs characteristic of ‘golden age’ Hawaiian shirts – those manufactured between the mid-1930s and the mid-1950s. I situate Paradise Sportswear in the context of developments in the garment industry and in aloha shirt production at that time, review characteristics associated with golden age aloha shirts and examine details in the Museum’s garment that reference its significance as a historic costume artefact as well as its value as LDS memorabilia.

Identity Affirmation and Mental Health among Sexual Minorities: A Raised-Mormon Sample

How can someone successfully integrate a lesbian, gay, or bisexual (LGB) identity and a Mormon identity? Using a sample of 530 LGB-identified individuals raised in the Later-Day Saints (LDS) church, this study asks how factors of empowerment are associated with sexual identity affirmation and mental health outcomes. We found that sexual identity support, connection needs support, LGBT community support, and educational attainment were significantly associated with more positive mental health outcomes. LGB women who were raised Mormon appear to fair worse than men, on average. We also found that those raised Mormon who had disaffiliated with the LDS church reported significantly lower levels of internalized homonegativity than those still affiliated. Clinicians working with LGB Mormons and post-Mormons should consider the effect that affirming sources of support may have on positive mental health outcomes.

Examination of a complementary set of spiritual assessment tools for LDS clients

ABSTRACTThe importance of providing culturally competent services has been promoted in the social work profession. With the Latter-day Saints (LDS) Church being the fourth largest and one of the faster growing churches in the United States, it is important for social workers to have an evidence-based, working knowledge of how to help members of this religious group. Utilising a mixed method approach, this study examined a complementary set of spiritual assessment tools by looking at five instruments’ level of cultural consistency, strengths, and limitations. Overall, results showed that each of the five spiritual assessment tools were congruent with LDS culture and if appropriately administered could help social workers provide appropriate and effective services that incorporate religion and spirituality. Results of this mixed method study offer an important step at providing evidence-based spiritual assessment tools for social workers seeking to provide culturally competent services to LDS clients.

Degradation of Foundations and Foundation’s Structures Achilles’ Heel of the All Saints Church from the Broumov Group

The paper shows numerical investigation of decay and damage appearing in the All Saints church, which was selected from the Broumov group of churches. The study has been started off by summary of findings from preliminary historical, geotechnical background studies. Several conclusions of possible sources of decay and damage of the church were made. The most important sources include presence of moisture and possible differential soil settlement as a result of uneven deterioration of subsoil. In order to investigate the extent of damage series of FEM modeling was employed.

Career and/or Motherhood? Gender and the LDS Church

This article examines the ways in which the gendered religious schemas pertaining to career and motherhood are set up and reinforced by the Latter Day Saints (LDS) Church and how these schemas affect the everyday lives of Mormons. We show how gender, class, and region intersect and impact how religious individuals interpret gendered religious schemas. Analysis of qualitative interview data shows that for very religious men and women, the gendered cultural schemas of work and motherhood are distinct and tend to constrain women. Considering the intersections of class with gender, the analysis shows that some middle-class Mormons reject oppositional cultural schemas and value work and career for women. Further, we find that Mormons outside of the cultural stronghold of Utah are more likely to reject Mormon religious schemas that pit career and motherhood as competing ideologies. In fact, some women participants describe being enabled in their careers by Mormon religious schemas.

Sidney Montagu and the Sacramental Sign: Memorial and Sacred Objects in Post-Reformation England

Following three-year-old Henry Montagu’s death in 1625, his father installed a memorial comprised of three objects in Barnwell All Saints Church. In addition to an alabaster monument, Sidney Montagu incorporated into his memorial program a thirteenth-century piscina (a basin for washing liturgical vessels), and a painted wooden box containing a manuscript sheet, “Upon the Birth and death of his deere sonne.” Montagu’s commemorative program invests memorial artifacts with the qualities attributed to sacred objects and develops and defends a private idolatry in which secular objects acquire the aura of the sacred. While the Barnwell monument engages with a high church view of the sacraments as signs of remembrance, the manuscript box reveals Montagu turning from the sacramental to the superstitious. This object displays how religious faith and personal belief bleed into each other when sacred objects, images, and practices move into secular spheres.

Klejnot miasta zaginiony. Zarys dziejów krakowskiego kościoła Wszystkich Świętych do końca XVI wieku

Jeden z najstarszych krakowskich kościołów, kościół pod wezwaniem Wszystkich Świętych wznosił się na skrzyżowaniu ulic Grodzkiej i Franciszkańskiej. Zbudowany w XIII wieku, był prawdopodobnie budowlą zastępczą dla pierwszej krakowskiej parafii, przeniesionej z kościoła św. Trójcy przekazanego dominikanom. Wiadomo, że prawa parafialne posiadał w roku 1327, wtedy też po raz pierwszy dowiadujemy się o zasięgu tej najmniejszej, a zarazem najgęściej zaludnionej krakowskiej parafii. W źródłach wezwanie kościoła pojawia się po raz pierwszy w Żywocie św. Stanisława, po raz kolejny w roku 1278 wymieniony został jako świadek proboszcz Arnold. Interesującym faktem jest, że w kolejnym źródle – spisach świętopietrza z 1325–1327 roku pojawia się już dwóch proboszczów, posiadających osobne uposażenie, oraz nazywanych proboszczami części drewnianej i murowanej. W 1490 roku kościół uzyskał tytuł kolegiaty. Wtedy to zostało zniesione podwójne proboszczowstwo zamienione na dziekanię i preopozyturę. Przy kościele funkcjonowało powołane przez bp. Zbigniewa Oleśnickiego Bractwo Ubogich oraz szkoła parafialna datowana na wiek XIV.Zachowane przekazy ikonograficzne, w większości sporządzone w okresie postępującej ruiny kościoła, oraz w czasie decyzji o jego rozbiórce ukazują budowlę dwunawową, orientowaną z płasko zakończonym prezbiterium. Do budowli przylegała wieża, zakrystia, skarbiec oraz kaplica, nazywana capella antiqua. Opis wnętrza kościoła pochodzi z wizytacji sporządzonej w 1599 roku na polecenie biskupa krakowskiego Jerzego Radziwiłła.W związku z decyzją Komitetu Upiększania Miasta kościół został rozebrany w roku 1835. Sprzęty kościelne zostały zlicytowane. Ostatnim jego śladem była wieża, która przetrwała do roku 1840, kiedy to podzieliła losy budowli.

Inferential Genotyping of Y Chromosomes in Latter-Day Saints Founders and Comparison to Utah Samples in the HapMap Project

One concern in human genetics research is maintaining the privacy of study participants. The growth in genealogical registries may contribute to loss of privacy, given that genotypic information is accessible online to facilitate discovery of genetic relationships. Through iterative use of two such web archives, FamilySearch and Sorenson Molecular Genealogy Foundation, I was able to discern the likely haplotypes for the Y chromosomes of two men, Joseph Smith and Brigham Young, who were instrumental in the founding of the Latter-Day Saints Church. I then determined whether any of the Utahns who contributed to the HapMap project (the "CEU" set) is related to either man, on the basis of haplotype analysis of the Y chromosome. Although none of the CEU contributors appear to be a male-line relative, I discovered that predictions could be made for the surnames of the CEU participants by a similar process. For 20 of the 30 unrelated CEU samples, at least one exact match was revealed, and for 17 of these, a potential ancestor from Utah or a neighboring state could be identified. For the remaining ten samples, a match was nearly perfect, typically deviating by only one marker repeat unit. The same query performed in two other large databases revealed fewer individual matches and helped to clarify which surname predictions are more likely to be correct. Because large data sets of genotypes from both consenting research subjects and individuals pursuing genetic genealogy will be accessible online, this type of triangulation between databases may compromise the privacy of research subjects.

Men's grooming in the Latter-day Saints Church: A qualitative study of norm violation

The role of personal grooming as an indicator of commitment to church hierarchy is examined in a study of one congregation of the Church of Jesus Christ of Latter-day Saints. Latter-day Saints Church policy urges men to be clean-shaven. In the present study, we interview all men in one ward who have worn beards or mustaches, in order to investigate questions of authority, identity, and conflict that occurred as a result of violating the grooming norm. Interviewees describe an identity conflict, with self-expression conflicting with the desire to demonstrate faithfulness to their church. In some cases, they reconcile the conflict by conforming to the norm; in others, they violate the norm out of a sense of asserting their own identity, but this comes at a cost of distance from their church identity.

‘Like a wall coming down’: Experiencing homosexuality as Mormon returned missionaries

This study attempted to explore the ‘coming out’ experiences of gay men affiliated with the Latter-day Saints (LDS or Mormon) Church, and who once were missionaries for their church. Interpretative Phenomenological Analysis (IPA) was chosen as the method of data analysis. Three self-identified gay men were interviewed over the telephone and their discourses tape-recorded and transcribed. Five main themes emerged from the data: (1) heterosexuality as ideal; (2) awareness of own sexuality; (3) becoming a Missionary; (4) enduring gay feelings; and (5) embracing a gay lifestyle. Overall, participants experienced early in life the stigma that their church has on homosexuality, and felt failure and despair for sometime after returning from their mission. In the end, they have prioritized their sexuality over religion but are hopeful that the LDS church will one day accept gay people without trying to change their sexuality.

Religion, Politics, and Sugar: The Mormon Church, the Federal Government, and the Utah-Idaho Sugar Company, 1907-1921 by Matthew C. Godfrey

up these local comforts and pleasures. Add to this theextraordinarily richproduction values that thepublishers have lavished on thisbook ? itswonderful and true color is testimony, once again, thatLynxGroup printing of Salem is a truly remarkable, if largelyunsung, asset toOregon culture ? and you have, all inall, a beautiful book, a joy to leaf through,page by page, something akin to a visual harvest. Henry Sayre Oregon State University - Cascades Campus critical transformative period in Utah's, and the inter-mountain West's, early twentieth-century agriculturalhistory. Agriculture acrossAmerica was becoming big business by the early twen tieth century and this is a case study,of sorts, of how a single industry ? asmuch as copper mining inMontana or timber-cutting in the Pacific Northwest ? came to dominate the economy, thepolitics, and the culture of a vast region of the country. Throughout this period, the Church of Jesus Christ ofLatterDay Saints (LDS) church proved that itcould, and would, stoop to the lowest and most nefarious business practices in order to achieve the bottom-line: near monopolistic control of the inter-mountain sugar industry.Ultimately, church officials over time looked littlelike the saints theypub licly fashioned themselves as; unadulterated greed primarilymotivated them, justified by "divine" personal blessing and themotivation to increase the church's already consider able financial clout. Church leaderswho had substantial personal and financial stake in the corporation also pressured the rank and file to patronize Utah-Idaho instead of smaller, local companies, despite more competitive prices. Their unraveling (and public embarrassment) would comewith severalhigh profile and dam aging federal investigations into the business practices ofUtah-Idaho Sugar in the 1920s.As Godfreywrites, "a look into the earlyhistory of the Utah-Idaho SugarCompany, then,indicates that,for Mormons in the early 1900s,business and religionwere not a good mix, a lesson that the churchwould not reallygrasp until the lat terpart of the twentiethcentury when itbegan to require itshigh-ranking officials to divest themselves of active business connections" (p. 207). The Utah-Idaho sugar scandals would be a painful early twentieth-century test run. This is a well-research monograph, but tressedby awealth of government investigative reports, financial and legal records, personal correspondence, and newspapers, among oth ers. Itdemonstrates theclout ? on a variety of RELIGION,POLITICS, AND SUGAR:THE MORMON CHURCH,THE FEDERAL GOVERNMENT, AND THEUTAH-IDAHO SUGARCOMPANY, 1907-1921 by Matthew C. Godfrey Utah State University Press, Logan, 2007. Illustrations, photographs, maps, tables, notes, bibliography, index. 232 pages. $34.95 cloth. In 1890, thefederalgovernment forcedUtah to abandon polygamy as a precondition forstate hood, an event itachieved in 1896.As historian Matthew Godfrey contends, "this event pre cipitated a transformation inUtah's economy, where it became not only more commercial ized than in thepast, but alsomore national in scope and inmarket," as the Mormon church began gradually to loosen its iron-clad grip on the regional inter-mountain economy (p. 4). That is,however, loosening its grip on most everything but the burgeoning and lucrative sugar industry.Sugar became the bellwether industry to lead this transformation as a third of all ofUtah's farmers were raising sugarbeets by 1920.And theChurch remained an integral force in thedevelopment of the goliathUtah Idaho Sugar Company (in addition to the Amalgamated Sugar Company). This study, thus, charts the confluence of power ? both provincial and national? money, politics, and thehegemony of theMormon church in this 640 OHQ vol. 109, no. 4 levels ? a single agricultural commodity can produce. For more contemporary examples one need look no furtherthan thepower that corn holds over theAmerican agricultural economy currently (including, ironically,the conversion of corn to sugarby-products). This book should be of interestto historians and scholars of the early twentieth-century West, particularly the inter-mountain region, and especially to those interested in the historic roots of economic power wielded by theLDS church. Keith Edgerton Montana State University-Billings and cultures into a single philosophical treat ment, an unfortunate and recurrent oversight inmany Native American writings. The truth is thereare over 800 federally recognized and non-recognized tribes inAmerica, each with unique characteristics in culture and philoso phy.Cordova, who grew up in amarginalized community ofApache and non-Natives, does not overlook thisdiversity,and neither do the editors. She uses...

Pre-Conquest Glazed Relief Tiles From All Saints Church, Pavement, York

AbstractLimited excavation at All Saints Church, Pavement, York in 1963 revealed a pavement of re-used polychrome relief tiles, the largest number of this type so far discovered. There is no conclusive evidence that the tiles were re-used in a twelfth-century south transept, as has been suggested previously, since three building phases can be identified. The tiles belong to a series represented by examples from Canterbury, Coventry, Peterborough, St Alban's Abbey, St Edmund's Abbey, Westminster and Winchester. The series as a whole may be dated to the eleventh century, with the Coventry and York tiles dating to the mid eleventh century. Tiles with flanges at York and St Alban's suggest that the series was used for wall decoration, or possibly for the adornment of altars. It is suggested that the use of such unusual tiles at All Saints indicates the important status of the church which, on historical and archaeological evidence, can now be identified as a minster with eighth-century origins.

Saints and Relics in Anglo-Saxon England.

Part 1 Origins: martyrs, cults and Roman Britain. Part 2 The age of Bede c.600 - c. 850: relics and shrines saints and saints' lives from the continent saints and English society the politics of sainthood. Part 3 The Vikings and after c.850 - c.1100: the unification of England and the cult of saints church, laity and the cult of saints undying landlords Englishness and the wider world.

International Ockham Colloquium

INTERNATIONAL OCKHAM COLLOQUIUM William of Ockham, an English Franciscan and highly regarded philosopher, theologian and logician, was born around 1285, probably in the little hamlet (Oakham) of Ockham some 20 miles southwest of London. There were three international conventions which celebrated the sixth centenary of Ockham's birth. The first took place as a week-long conference at Queen's College in Oxford, April 15-19, 1985 under the auspices of the Ecclesiastical History Society and organized by professors Anne Hudson and Michael Wilks. Actually, this convention also commemorated John Wyclif who died on the last day of 1384. There were over ninety scholars in attendance from Austria, Canada, Germany, Ireland, the Netherlands, Sweden, the United Kingdom and the United States. AU of the research team from the Franciscan Institute attended, namely Gedeon Gal, O.F.M., Girard Etzkorn, Francis Kelley, Rega Wood and Romuald Green, O.F.M. Kelley, Etzkorn and Wood gave papers at the conference, whose proceedings were published in the volume From Ockham to Wyclif1 On Saturday, April 20, 1985, many of the scholars journeyed to Ockham where in All Saints Church, probably the place of Ockham's baptism, a special commemorative celebration was held. On this occasion, Fr. Gedeon Gal, O.F.M., presented a set of the Ockham edition to AU Saints Church. The second international Ockham colloquium was held under the auspices of the Franciscan Institute at St. Bonaventure University, October 10-12, 1985, organized by Girard Etzkorn and Romuald Green under the direction of Fr. Conrad Harkins, O.F.M., director of the Franciscan Institute, and with the assistance of the 1 From Ockham to Wyclif, ed. A. Hudson and M. Wilks, Studies in Church History-Subsidia 5 (Oxford: BlackweU, 1987, xvi + 486 pp.); F. Kelley, "Ockham: Avignon, Before and After" 1-18; G. Etzkorn, "Codex Merton 284: Evidence of Ockham's Early Influence in Oxford 31-42; R. Wood, "Intuitive Cognition and Divine Omnipotence: Ockham in Fourteenth-Century Perspective" 51-61. 144GIRARD J. ETZKORN Franciscan Institute and Friedsam Library personnel and the University's staff and public relations office. This event, in scope and magnitude, was probably the largest ever to have been hosted by St. Bonaventure University. There were over 100 scholars in attendance from Argentina, Austria, Belgium, Brazil, Canada, Finland, France, Germany, Italy, the Netherlands, the United Kingdom and the United States. Principal speakers at plenary sessions were Umberto Eco, professor of semiotics at the University of Bologna, who spoke on "Signification and Denotation from Boethius to Ockham"; Norman Kretzmann, Sage Professor of Philosophy at Cornell University, who spoke on "Ockham and the Creation of the Beginningless World"; Marilyn McCord Adams, Professor of PhUosophy at UCLA, who spoke on "Ockham's Moral Theory" and Jaroslav Pelikan, Sterling Professor of History at Yale University, who spoke "On Locating Ockham within the Orthodox Dogmatic Tradition." Because of Ockham's reputation as a logician, a goodly number of papers were read at the 'satellite' sessions regarding his contributions to logic, but there were also a considerable number of papers dedicated to his theory of knowledge, his views regarding natural philosophy, ethics, plus a goodly number of talks concerning the political and ecclesiological views of the Venerable Inceptor. Still other papers dealt with comparisons of Ockham's views with his contemporaries or near-contemporaries. There were also papers dealing with historical criticism evaluative of the life and writings of Ockham. A symposium was held on the topics of critical editing and translating. The participants of the symposium were: Gedeon Gal, O.F.M., Francis Kelley, Jacqueline Hamesse, Sandra Edwards and Alfred Freddoso. The Colloquium was also a celebration of the completion of the critical edition of Ockham's Philosophical and Theological works. At the time of the Colloquium, all but the final volume containing treatises dubiously or spuriously attributed to Ockham were virtually completed. Thus, the research and publication of the 17volume edition was completed during the period from 1963, when Fr. Gedeon Gal first came to the Franciscan Institute, and 1988 when the final volume appeared. INTERNATIONAL OCKHAM COLLOQUIUM145 Congratulatory messages were received from Pope John Paul II, from Pio Laghi the U.S. papal nuncio, from John Vaughn, minister general of...