History Of The Cross The Pagan Origin And Idolatrous Adoption And Worship Of The Image

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This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1871 edition. Excerpt: ... INTRODUCTION. Above forty years ago, passing by the open door of the Catholic church then standing in Ann Street, New York, and seeing its interior draped in black on the morning of Good Friday, I took a proffered seat near the chancel, to behold the scenes never before nor since witnessed. The movements, the prayers in Latin, the smoking incense, the melodies, the candles, the bowings, and the chancel performances, were closely observed without being well understood. But the sermon which followed was in plain Saxon, glorifying the wood of the cross, which the preacher said " ought to be worshipped." I was surprised, for the Latins deny their worship of idols, and I, charitably believing it, was astonished at the preacher's language in presence of the thronged house. It seemed to me unguarded, and rashly to place a weapon in their enemy's hands. The preacher proceeded, however, in full earnest, to show and to urge the reasonableness, and to enforce the duty, of worshipping the mood of the cross! First, Because it was miraculously preserved, and found with the crosses of the two thieves, after having lain buried in the earth for three hundred years nearly. Secondly, Because when found, it was distinguished from the crosses of the two thieves by the miracles it wrought, while the crosses of the thieves wrought none. (The father of this quite overreached himself by finding the crosses of the two thieves.) Thirdly, Because the wood of the true cross multiplied itself for distribution over the whole world without diminution or loss of the original wood. A This emphatic and logical preaching was next practically illustrated before all eyes. For the preacher, officiating clergy, and clerks within the chancel, first approached singly in...

In early Victorian England there was intense interest in understanding the early Church as an inspiration for contemporary sanctity. This was manifested in a surge in archaeological inquiry and also in the construction of new churches using medieval models. Some Anglicans began to use a much more complicated form of ritual involving vestments, candles, and incense. This "Anglo-Catholic" movement was vehemently opposed by evangelicals and dissenters, who saw this as the vanguard of full-blown "popery." The disputed buildings, objects, and art works were regarded by one side as idolatrous and by the other as sacred and beautiful expressions of devotion. Dominic Janes seeks to understand the fierce passions that were unleashed by the contended practices and artifacts - passions that found expression in litigation, in rowdy demonstrations, and even in physical violence. During this period, Janes observes, the wider culture was preoccupied with the idea of pollution caused by improper sexuality. The Anglo-Catholics had formulated a spiritual ethic that linked goodness and beauty. Their opponents saw this visual worship as dangerously sensual. In effect, this sacred material culture was seen as a sexual fetish. The origins of this understanding, Janes shows, lay in radical circles, often in the context of the production of anti-Catholic pornography which titillated with the contemplation of images of licentious priests, nuns, and monks.