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This paper examines a ground-breaking innovation to medieval Easter plays: the creation of the extra-biblical merchant scene, in which the Marys purchase spices prior to their Visitatio Sepulchri. The patron of its earliest known representation was the female religious leader Uta von Kirchberg. An illuminated roundel in the Uta Codex she commissioned towards the end of her term as abbess of Niedermünster (1002–25), depicts the Holy women purchasing spices from a spice merchant. Until the twelfth century, this remained the only representation of an Easter merchant scene, visual or textual. The only textual Easter merchant scene predating the thirteenth century is within the twelfth-century Latin/Catalan Ludus Paschalis of Vic Cathedral, near Barcelona, a highly influential Easter text whose transnational impact has been traced in numerous later Easter texts across Europe, including many with merchant scenes. Around 2000, musicologists David Wulstan and Constant Mews suggested the renowned composer and poet Heloise (c. 1090s–1164) as its author. Widely accepted by musicologists, their attribution’s significance for the female impact on the merchant scene is barely acknowledged. Here, I ask: ‘how did women influence the creation, promotion and development of the merchant scene’s visual, textual and performative manifestations?’ By repeatedly reattributing responsibility for decisive input into the development of the merchant scene from anonymous male scribes to identified female religious leaders, my interdisciplinary analysis moves women to the centre of this creative process. [ABSTRACT FROM AUTHOR]

We consider the category of “paschality”, introduced into Russian literature studies by Ivan Esaulov, in Anton Chekhov’s tale “In the Ravine”. In Russia, Easter is celebrated more solemnly than Christmas. According to I. Esaulov, this makes people give greater importance to life in Heaven and makes them ready to suffer and die in order to receive it. We recognize that the category of “paschality” can be fruitful for literature studies and, in particular, for the interpretation of Chekhov’s tale. Yet, we propose to amend it. We disagree with I. Esaulov’s opinion that giving a key importance to Easter distinguishes Russian Orthodoxy from the Christian West. But, first and foremost, we think that the paschal spirituality of the New Testament should not be juxtaposed neither to the Pascha (Passover, Exodus) of the Hebrew Bible, nor to the crucial role the New Testament gives to the Christmas mystery of the Incarnation. Instead, the paschal mystery should rather be seen as the continuation and fulfillment of both. This kind of “paschality” complements the social criticism of the tale “In the Ravine” and gives it a deeper sense. The horror described in “In the Ravine”, which reaches its culmination in the little child’s murder, is both exacerbated and softened by allusions to Christ’s birth and to Our Lady. Besides, due to references to the salvation of little Moses and the newborn Jesus, even ex negativo the tale alludes to Lipa’s and her fellow workers’ future salvation and liberation.

Students from Bangor University made weather observations on the slopes of Snowdon in their Easter holidays from 1969 to 2010. The air temperature decreased with altitude at a rate of about 10 degCkm−1, close to the dry adiabatic lapse rate, although the gradient was less when raining. Water temperatures also decreased with height but wind speeds, on average, increased. The eastern flank of the mountain was noticeably wetter and less windy than the north. Over the four decades, air temperatures increased by an average of 1.6 degC, equivalent to the mountain shrinking by 160m, based on the observed lapse rate. [ABSTRACT FROM AUTHOR]

The pseudo-augustinian Sermo 167 (PL 39:2069–2070) is a text of two pieces containing a short Easter homily and a list of benedictions of the Sunday. The oldest known but reworked exemplar is part of a larger homily in the manuscript Cambridge, Pembroke College Ms. 25 (s. 11). Though, in the manuscript Würzburg, Universitätsbibliothek M.p.th.q.28b (s. 8/9) the main parts of Sermo 167,1 and the list of benedictions as separate pieces were detected (fol. 22r–24v), similarly at the end of another larger homily; it was substantiated that Sermo 167,1 is a derivative cento of the larger Würzburg-homily which has been combined with the originally independent list of benedictions; a anglo-saxon context was proposed; the text of the whole Würzburg-homily and the list in the version of this manuscript has been emended and established; quotations and allusions were identified and indicated; a translation was added. Thus, this sermo of the manuscript Würzburg, Universitätsbibliothek M.p.th.q.28b as the predecessor of pseudo-augustinian Sermo 167 gives insights into the process of working and reworking of homilies in the carolingian and pre-carolingian aera. [ABSTRACT FROM AUTHOR]

To assess the significance of the "bright Easter bunny" sign on magnetic resonance imaging (MRI) to indicate inflammatory costotransverse joint (CtJ) lesions to diagnose axial spondyloarthritis (ax-SpA). Consecutive cases of patients with ax-SpA from a specialist rheumatology clinic were analysed retrospectively over two cohorts, between 2012–2014 and 2018–2020, to determine newly diagnosed patients under the Assessment of SpondyloArthritis international Society (ASAS) criteria. Biological naive adult patients who underwent spine MRI and sacroiliac imaging with full immunological work-up and a C-reactive protein reading within 3 months of the scan were included. Blinded images were reviewed by experienced musculoskeletal radiologists. From the 1,284 cases that were identified, 40 cases met the inclusion criteria for this study. Seven out of the 40 cases (17.5%) identified inflammatory lesions at the CtJ with five (70%) showing concordance with the bright Easter bunny sign. The bright Easter bunny sign is concordant with inflammatory costotransverse enthesitis. This aide-memoire radiological sign is often on overlooked edge-of-field sections and this emphasises the need to ensure adequate coverage of the CtJ on spine MRI protocols as an important anatomical site of inflammatory change in ax-SpA assessment. • Costotransverse inflammation is an established process in axial spondyloarthritis. • Costotransverse inflammation is related to enthesis-rich joint specific anatomy. • Costotransverse enthesitis appears like an 'Easter Bunny' on sagittal STIR. • Specific axSpA MRI protocols to ensure coverage of the far lateral spine. [ABSTRACT FROM AUTHOR]

The Christian Easter is a divine act of salvation that redeems fallen humanity and it is not only about the resurrection of Jesus. The Easter liturgy has different ways of representing this event, but the resurrection itself is not specifically depicted. The Easter Vigil remains the core of the Easter celebration and preserves the synthetic vision of the theology of the early Church. During the Middle Ages, the Exsultet of the Easter praise was incorporated into the Roman rite, which is a highlight of the Easter proclamation. In the Roman liturgy, the Easter Vigil speaks of the resurrection of Christ and emphasizes its importance in the concluding Mass. [Extracted from the article]

The Gospel of John, without having its own liturgical year, is typically assumed to have a supplemental homiletical role in the Revised Common Lectionary, and yet the Fourth Gospel is the designated Gospel reading for the festival Sundays of Christmas, Easter, Pentecost, and Easter season. As a result, the theological themes of the Fourth Gospel anchor the church's Trinitarian confessions and doctrinal imagination when it comes to preaching. In particular, as the assigned Gospel for the Sundays of Easter, the Gospel of John shapes resurrection proclamation. Resurrection proclamation, therefore, is animated by Jesus' final words to his disciples found in the Farewell Discourse (John 14–17), where Jesus interprets his own ministry, commissions his disciples, testifies to the Paraclete, and prays for his followers. This essay will explore how the viewpoint of Jesus' departing declarations makes a difference for preaching the resurrection. Through the lens of the Farewell Discourse, the promise of the resurrection takes on thematic issues that give important meaning to Jesus' own revelation, "I am the resurrection and the life". [ABSTRACT FROM AUTHOR]

The Easter controversy of the late second century unveiled a profound theological and cultural debate within early Christianity. Originating from differing practices regarding the calculation of Easter dates, the dispute pitted the churches of Asia Minor against the Roman Church. This paper primarily employs a method of documentary analysis. It analyzes the accounts provided by the fourth-century historian Eusebius of Caesarea in his work The History of the Church. It is also cross-referenced with the works of second-century Christian writers. Through this process, this paper seeks to reconstruct the situation of this Easter controversy. Furthermore, it aims to uncover the struggle for apostolic authority concealed beneath the surface of this debate over dates. Central figures like Victor I and Polycrates engaged in this struggle for Apostolic authority, responding to challenges posed by heresies. Victor I leveraged his position to convene religious conferences and issue excommunication decrees against dissenting churches, laying claim to the papal primacy. However, Polycrates invoked the apostolic succession and heritage from John the Apostle to assert the legitimacy of the churches in Asia Minor, challenging Victor I's attempts at centralizing power within the Roman see. The controversy reflected broader debates over apostolic succession and ecclesiastical power structures. The Easter controversy serves as a case study of the Early Church's engagement with practical theology and the integration of religious festival culture with social backgrounds, highlighting the significance of Easter as a symbol of Christian unity and collective memory. This debate highlighted theological nuances and underscored broader issues of communal identity and the power struggle within early Christian communities. [ABSTRACT FROM AUTHOR]

This essay examines the Holy Monday sermon by Boules George, a senior priest at St. Mark Church in Cairo, that was preached the day after the Palm Sunday suicide bomb attacks against St. George Coptic Orthodox Church in Tanta and St. Mark Coptic Orthodox Cathedral in Alexandria in Egypt in 2017, which left forty-four people dead and more than one hundred injured. The sermon addressed Coptic Orthodox Christians in Cairo as well as the wider Coptic Orthodox community in Egypt and throughout the world through a live video broadcast. The sermon is remarkable for presenting a radical call to nonviolence and Christian love. Notably, the preacher speaks to "those who are killing us", and says "thank you" for the opportunity to die as Christ died, for "this is the greatest honor that we could have". This essay analyzes the sermon in light of the work of Walter Brueggemann and Alexander Schmemann, and argues that the sermon is an example of daring speech that offers divine empowerment to the suffering and the fearful. [ABSTRACT FROM AUTHOR]

To investigate the memories of the art workshops offered in a peripheral territory in Florianópolis, in the state of Santa Catarina, Brazil, is the aim of this research. The team got closer to the territory in 2017, through aesthetic workshops offered in Morro da Queimada’s co-op. Most of these workshops did not continue, although tracks of what happened there have remained in the place. From the Benjaminian and Vigotskian perspectives, the importance of the work with the remains, with what is thrown away, rejected, forgotten. These remains are important to the investigation in psychology because, even as insignificant details, they are vestiges of other possibilities that aren’t unfulfilled, by being scrutinized and seen, may contribute to the comprehension and transformation of the present. In this sense, the analysis seeks to understand the characteristics of the art workshops offered in the co-op and of the workshops that occurred before the co-op, focusing on community participation, possible repercussions and the motives for it to have ceased to exist. 10 interviews were carried out with women that participated in the workshops. The methodology of data analysis was the discourse analysis, which allowed us to understand what motivated and the construction process of the workshops, the community participation, possible repercussions that its discontinuities and what remained as memory to the participants. Despite the end of the workshops, some learnings persisted and were transmitted from generation to generation, especially those that had a broader meaning such as, for example, the tradition of making chocolate to deliver to the community´s kids during Easter. Another obtained result was the comprehension of the importance given to the workshops as places for accomplishment of encounters and of sharing life experiences. [ABSTRACT FROM AUTHOR]

It would superficial to identify merely the resurrection of Jesus as the content of the Christian celebration of Easter; nor is Easter only about the resurrection or just about the fate of Jesus. Instead the celebration and the theology of Easter present an overview of God's saving activity: human beings, created good but fallen, are saved through Christ's taking on human nature, descending into the kingdom of the dead through his sufferings and death, and raising human beings with him to God in heaven. The liturgy has various ways of bringing this even home to us: succinct texts, sacramental celebrations, including dramatic rites; but the resurrection itself eludes a detailed portrayal. [ABSTRACT FROM AUTHOR]

This essay takes initial steps on a journey with an Irish eco-spiritual philosopher, the late John Moriarty. As a gateway into his broader oeuvre and way of thinking, we explore Moriarty's image of the Christian mystical Easter journey—the Triduum Sacrum—as a vision for humanity and the planet. After briefly reviewing his spiritual biography, we consider Moriarty's re-framing of the story as a journey to the bottom of a symbolic Grand Canyon, a mystical trail beyond historical time to a primordial unity before the evolution of the species. There, the total integration of the natural ecumene is experienced. For Moriarty, this journey leads not only into the past, but prefigures a pilgrimage that everyone can—and should—take. Analyzing primarily his own writing, we highlight the intercultural roots and ecumenical connections of Moriarty's work, which draws extensively on spiritual traditions and contemporary debates from across the world. On that basis, we sign-post directions for further research into a potential post-Christian ecology as a new way of thinking about the earth and our role on it, based on an attitude of Gelassenheit. [ABSTRACT FROM AUTHOR]

The document provides an update on the activities of the Newfoundland and Labrador Legislature during the Spring 2024 Sitting. It mentions instances where parliamentary protocols were not respected by protestors in the public galleries, resulting in warnings and the clearing of the galleries. The Budget Speech was delayed due to unsafe conditions caused by protestors, but eventually proceeded with additional security measures. The document also mentions the passing of a sitting member, vacancies and by-elections, the appointment of a Deputy Speaker, and the delivery of the final report by the Members' Compensation Review Committee. In addition, it provides information on the activities of the Northwest Territories Legislature, including the introduction of legislation and the budget. [Extracted from the article]

Copyright of Special Treatment / Különleges Bánásmód is the property of University of Debrecen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As yet, no satisfactory explanation has been found as to how the Roman monk Dionysius Exiguus determined the year of Jesus' birth in his system of calculating years, which he introduced in 525. This is because two unwarranted assumptions prevail in research: first, that the creator of this calculation did not provide a justification for it, and second, that the solution to the problem should only be sought in this author's works on the calculation of Easter dates. In this article, the following research hypothesis has been adopted: the explanation of the new calculation of years is to be found in the writings of Dionysius, which include his computational but also theological works. An analysis of these writings makes it possible to discover the historical and theological rationale that became the actual basis for setting the date of Jesus' birth to the year corresponding to today's AD. [ABSTRACT FROM AUTHOR]

Copyright of Estudios de Historia de España is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article explores the rise of Hindu-nationalist media outlets in India and their impact on professional journalism. It highlights the complaints of the majority population about mainstream news accounts linking Hindu holidays with negative events, while associating Eid, Easter, and Christmas with positive attributes. The article draws parallels between the growth of nationalist media in India and the rise of cable news and political talk radio in the United States. It also discusses the intersection of nationalism, populism, and media platforms, emphasizing the shared sense of threat to a collective identity. The article concludes by emphasizing the importance of understanding and addressing the challenges faced by professional journalism in the face of online assaults. [Extracted from the article]

Eggs are a symbol of life, reproduction and restoration of nature for many nationalities. The oldest egg decoration ceremonies are known to have taken place among Zoroastrians, whose historical heartland lies in Azerbaijan, India and Iran. The ancient tradition of decorating eggs connects the culture of historical Persia to contemporary Europe. In many Eastern European countries, including Poland, Hungary, Romania and Ukraine, these practices persist up to the present where painted eggs serve as national symbols. While the patterns on the eggs and the style of painting may differ (Iran's Nowruz holiday eggs are different from European Easter Eggs), there are similarities in the decorative techniques used by the Slavic peoples of Ukraine, Poland and Romania who have preserved the tradition of treating the egg as a sacred source and repository of nascent life which has a protective power. [ABSTRACT FROM AUTHOR]

When the government in South Africa announced restrictions on the number of people that could meet in the wake of COVID-19, churches started implementing those measures in order to comply. This happened during the build-up to Easter celebrations. Even over the radio, Christians started to pronounce measures that would address such restrictions during Easter celebrations. Those pronouncements carried with them insinuations on how even the government should not encroach on the churches' mandate to hold these celebrations. As it turned out, the restrictions were short-lived as they were immediately followed by lockdown. The rhetoric of criticising the government's encroachment to the territory that belonged to the church was replaced by silent obedience. Faceless meetings erupted as congregants were organised into virtual groups complete with leaders and followers. At the same time, the criticism that had been placed on congregants who attended church on television ceased as many graduated from that tendency into attending church on their mobile phones. But this came with mixed responses as not all congregants had the necessary internet connectivity. This paper interrogates the tension between obeying the voice of God and the voice of the State. This is looked through two congregations: one in the ultra-urban uMhlanga area in Durban, KwaZulu-Natal Province and the other in the town of Empangeni in KwaZulu-Natal. The methodology employed in the paper is ethnography where the two churches are presented in the tradition of ethnographic thick description. [ABSTRACT FROM AUTHOR]

Mycomya supernivea Nakamura and Saigusa, 2020 is a recently described large-sized cold-adapted fungus gnat species known from the island of Hokkaido and the northern part of Honshu in Japan. This study reports the species for the first time from Shikoku Island and the central part of Honshu, indicating that the species is more widely distributed throughout the Japanese islands. Additionally, the systematic position of M. supernivae within the genus Mycomya is discussed, and it is placed under the subgenus Mycomya s. str. within the species group M. matrona.

During the COVID-19 pandemic, social media usage increased due to limitations on physical gatherings. As a result, social media platforms also became important outlets for celebrating holidays. This study therefore analyses the role of humour in the digital sharing of Easter festive material during the COVID-19 pandemic in the context of digital folklore. The research was conducted on the social media platform Instagram using Easter-related hashtags (#covideaster) to collect a digital corpus consisting of various visual-verbal internet genres, mainly internet memes and their subgenres. The corpus was divided into six thematic-motif groups and analysed in relation to topical cycle jokes, newslore, political humour, and disaster humour. Two groups present typical Easter symbols incorporated into pandemic-related memes, reflecting a modified typical image of Easter before and after the pandemic. They deliver humorous messages through incongruity resolution using familiar Easter-related imagery and news-inspired pandemic verbal messages. The remaining four groups present Easter in atypical ways, incorporating elements from popular culture, politics, classic jokes, and a parody of Leonardo da Vinci’s Last Supper. It was concluded that the role of humour in the digital sharing of Easter festive material during the pandemic served various purposes. It provided a means of coping with the situation, acted as a communication tool for conveying important safety messages, and fostered a sense of community and connection among Instagram users. [ABSTRACT FROM AUTHOR]

Pioneers of plankton research: Easter Ellen Cupp (1904-1999) At some point, Regina Woodruff, Cupp's Professor of Biology at Whittier College, contacted Winifred Allan at the Scripps Institution of Oceanography (SIO), advising him that Cupp would be an outstanding PhD student to take on. The role of Cupp in the history of Oceanography has overshadowed, and left somewhat neglected, the third and most important legacy of Cupp in plankton research, her I Marine Diatoms of the West Coast of North America i . (2000) Easter Ellen Cupp: first woman to receive a Ph.D. in oceanography from Scripps institution of oceanography. [Extracted from the article]