#st paul's chapel steeple

[manhattan-forever]

Trinity Church Cemetery consists of three separate burial grounds associated with Trinity Church in New York City. The first was established in the Churchyard located at 74 Trinity Place at Wall Street and Broadway. In 1842, the church, running out of space in its churchyard, established Trinity Church Cemetery and Mausoleum in Upper Manhattan between Broadway and Riverside Drive, at the Chapel of the Intercession (now The Church of the Intercession, New York), formerly the location of John James Audubon's estate. A third burial place is the Churchyard of St. Paul's Chapel.

The United States ten-dollar bill ($10) is a denomination of U.S. currency. The obverse of the bill features the portrait of Alexander Hamilton, who served as the first U.S. Secretary of the Treasury

└─► Trinity Church Cemetery

└─► Alexander Hamilton | Biography, Duel, & Musical

└─► John Watts (New York politician) - Wikipedia

[scurvyoaks]

James Gibbs, Benedict XVI, and Russell Kirk's Battered Gargoyle

Russell Kirk has famously written:  ”I did not love cold harmony and perfect regularity of organization; what I sought was variety, mystery, tradition, the venerable, the awful. I despised sophisters and calculators; I was groping for faith, honor, and prescriptive loyalties. I would have given any number of neo-classical pediments for one poor battered gargoyle.”

 As regular readers can guess, I don’t share this sentiment.

 I would like to offer an Anglican riposte to Kirk on the subject of medieval architecture vs. neoclassical architecture, particularly in the context of church architecture.  These thoughts occurred to me first while reading George Weigel’s The Cube and the Cathedral:  Europe, America, and Politics Without God a number of years ago.  Weigel seemed to have drawn, if not a false dichotomy, a rather forced one between the butt-ugly modernist cube (La Grande Arche de la Défense, in Paris)

 and Notre Dame de Paris:

 A major reason for this approach is that Weigel is a dedicated Roman Catholic, to the point of partisanship.  Reading Weigel reminds me of reading Chesterton:  lots of great stuff there, so it’s best to ignore the parts where he’s shamelessly rooting for the home team.

 My theme is a very rough distinction between French/medieval-Catholic absolutism and the English/Anglican spirit of compromise, which I believe is not only historically more resilient, but ultimately more consistent with the providential, Hellenistic inculturation of Christianity.

 Insisting on the Cathedral earned France the Cube.  In the 1680s and 1690s, England and France flipped trajectories on religious freedom.  Louis XIV revoked the Edict of Nantes; Parliament passed the Act of Toleration.  In the context of the tight embrace between the Bourbons and the Church, it’s no accident of history that it was Diderot, and not an Englishman, who wrote that “Men will never be free until the last king is strangled with the entrails of the last priest.”  Fast forward to the resulting laicite. We anglophones use the French word because the concept is historically French, and foreign to the anglosphere.  We may well now be on the path to laicite in the UK and US as well, but it’s coming much later than in France.

 So what does this have to do with architecture?  My third building, to challenge Weigel’s dichotomy, is St. Martin in the Fields, London:

  The current church building was designed by James Gibbs and completed in 1726.  It was groundbreaking for combining a classical portico with a steeple.  The steeple derived from the fleche of gothic architecture.  This form now looks incredibly familiar, because it’s had a tremendous influence on church design, especially in the US, ever since it was built.  There are plenty of large, high-style US churches based pretty directly on St. Martin’s – e.g., St. Philip’s in Charleston. Park Cities Baptist in Dallas and (with a twist) St. Paul’s Chapel, NYC.  But simplifying the St. Martin’s formula to portico plus steeple, there must be hundreds (maybe thousands) of churches in the US that are downstream from St. Martin’s, many of them small protestant churches in small towns.

 The symbolic genius of the St. Martin’s approach is to combine the Catholic fleche with the Greek or Roman portico.  Like the best Anglican compromises, it’s a theoretical mess that works.  The mixed character of its creation is mirrored in Gibbs’ biography.  A Scot, he was accurately suspected of secret recusancy.  But he had no problem designing Anglican churches, and Whig-dominated vestries were perfectly happy to hire him as their architect. Don’t ask, don’t tell, 18th-century style.

 To tie the argument to theology, I’ll call on my favorite pope.  In his lecture at Regensburg (notorious for the most stupid of readings), Benedict XVI gave a paean to the role of reason in Christian faith and the important, indeed providential, nature of the Hellenistic inculturation of Christianity:

“The decisive statement in [the] argument [made by the Byzantine emperor to his Muslim interlocutor] against violent conversion is this: not to act in accordance with reason is contrary to God's nature. The editor, Theodore Khoury, observes: For the emperor, as a Byzantine shaped by Greek philosophy, this statement is self-evident. But for Muslim teaching, God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. Here Khoury quotes a work of the noted French Islamist R. Arnaldez, who points out that Ibn Hazm went so far as to state that God is not bound even by his own word, and that nothing would oblige him to reveal the truth to us. Were it God's will, we would even have to practise idolatry.

At this point, as far as understanding of God and thus the concrete practice of religion is concerned, we are faced with an unavoidable dilemma. Is the conviction that acting unreasonably contradicts God's nature merely a Greek idea, or is it always and intrinsically true? I believe that here we can see the profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God. Modifying the first verse of the Book of Genesis, the first verse of the whole Bible, John began the prologue of his Gospel with the words: "In the beginning was the λόγος". This is the very word used by the emperor: God acts, σὺν λόγω, with logos. Logos means both reason and word - a reason which is creative and capable of self-communication, precisely as reason. John thus spoke the final word on the biblical concept of God, and in this word all the often toilsome and tortuous threads of biblical faith find their culmination and synthesis. In the beginning was the logos, and the logos is God, says the Evangelist. The encounter between the Biblical message and Greek thought did not happen by chance. The vision of Saint Paul, who saw the roads to Asia barred and in a dream saw a Macedonian man plead with him: "Come over to Macedonia and help us!" (cf. Acts 16:6-10) - this vision can be interpreted as a "distillation" of the intrinsic necessity of a rapprochement between Biblical faith and Greek inquiry.

In point of fact, this rapprochement had been going on for some time. The mysterious name of God, revealed from the burning bush, a name which separates this God from all other divinities with their many names and simply asserts being, "I am", already presents a challenge to the notion of myth, to which Socrates' attempt to vanquish and transcend myth stands in close analogy.  Within the Old Testament, the process which started at the burning bush came to new maturity at the time of the Exile, when the God of Israel, an Israel now deprived of its land and worship, was proclaimed as the God of heaven and earth and described in a simple formula which echoes the words uttered at the burning bush: "I am". This new understanding of God is accompanied by a kind of enlightenment, which finds stark expression in the mockery of gods who are merely the work of human hands (cf. Ps 115). Thus, despite the bitter conflict with those Hellenistic rulers who sought to accommodate it forcibly to the customs and idolatrous cult of the Greeks, biblical faith, in the Hellenistic period, encountered the best of Greek thought at a deep level, resulting in a mutual enrichment evident especially in the later wisdom literature. Today we know that the Greek translation of the Old Testament produced at Alexandria - the Septuagint - is more than a simple (and in that sense really less than satisfactory) translation of the Hebrew text: it is an independent textual witness and a distinct and important step in the history of revelation, one which brought about this encounter in a way that was decisive for the birth and spread of Christianity.  A profound encounter of faith and reason is taking place here, an encounter between genuine enlightenment and religion. From the very heart of Christian faith and, at the same time, the heart of Greek thought now joined to faith, Manuel II was able to say: Not to act "with logos" is contrary to God's nature.

In all honesty, one must observe that in the late Middle Ages we find trends in theology which would sunder this synthesis between the Greek spirit and the Christian spirit.  In contrast with the so-called intellectualism of Augustine and Thomas, there arose with Duns Scotus a voluntarism which, in its later developments, led to the claim that we can only know God's voluntas ordinata. Beyond this is the realm of God's freedom, in virtue of which he could have done the opposite of everything he has actually done. This gives rise to positions which clearly approach those of Ibn Hazm and might even lead to the image of a capricious God, who is not even bound to truth and goodness. God's transcendence and otherness are so exalted that our reason, our sense of the true and good, are no longer an authentic mirror of God, whose deepest possibilities remain eternally unattainable and hidden behind his actual decisions. As opposed to this, the faith of the Church has always insisted that between God and us, between his eternal Creator Spirit and our created reason there exists a real analogy, in which - as the Fourth Lateran Council in 1215 stated - unlikeness remains infinitely greater than likeness, yet not to the point of abolishing analogy and its language. God does not become more divine when we push him away from us in a sheer, impenetrable voluntarism; rather, the truly divine God is the God who has revealed himself as logos and, as logos, has acted and continues to act lovingly on our behalf. Certainly, love, as Saint Paul says, "transcends" knowledge and is thereby capable of perceiving more than thought alone (cf. Eph 3:19); nonetheless it continues to be love of the God who is Logos. Consequently, Christian worship is, again to quote Paul - "λογικη λατρεία", worship in harmony with the eternal Word and with our reason (cf. Rom 12:1).

This inner rapprochement between Biblical faith and Greek philosophical inquiry was an event of decisive importance not only from the standpoint of the history of religions, but also from that of world history - it is an event which concerns us even today. Given this convergence, it is not surprising that Christianity, despite its origins and some significant developments in the East, finally took on its historically decisive character in Europe. We can also express this the other way around: this convergence, with the subsequent addition of the Roman heritage, created Europe and remains the foundation of what can rightly be called Europe. “

                http://www.vatican.va/content/benedict-xvi/en/speeches/2006/september/documents/hf_ben-xvi_spe_20060912_university-regensburg.html

I imagine Duns Scotus, while at L’Universite de Paris in 1304 to give lectures, studying Notre Dame, whose major construction had been finished just a half-century earlier.  When I look at a gargoyle – often an imaginary creature, something God could have created but didn’t – I see at least a hint of voluntarism.  Kirk’s delight in variety and the awful leaves me cold.  Back to St. Martin’s:  when I look at the portico, I see the λόγος; when I look at its pediment, I see the Trinity; when I look at the steeple, I see the heavenward aspiration of faith, through the long continuity of the church.

I suspect that Benedict XVI -- who loves the Mozart masses, written in the decades after the excavations at Pompeii and Herculaneum, when neoclassicism was ascendant in architecture and design across Europe – might prefer the classical pediment to the battered gargoyle.

[whatdoesshedotothem]

Tuesday 8 May 1838

7

11 ¾

long in dressing getting out shoes, and putting in order the Imperials – breakfast at 9 in about ½ hour – café au lait and bread we did not much like – ate our own biscuits, and had some shrimps – out at 9 ¾ - direct to the museum – about an hour there – observed the disagreeable picture the fallen angels celebrated only? for having the bee on it that Matys painted – all sorts of grotesque figures – confused – one man has a birds beak for a penis but the pictures are the 6 following, Rubens (Peter  § Paul) our saviour on the x between the 2 thieves – St. Francis receiving the elements the Eucharist i.e. the communion of St. Francis - - (a good copy of this about 1/3 enlarged by a young man aetatis 22 ------ Corcans whom we met in the jardin as he was coming away from the musée) – our saviour shewing his hands to St. Thomas (St. John? and St. Peter? by) and the 2 volets of this picture excellent portraits ¾ length of his friend the burgomaster of Antwerp Nicolas Rockox, and of his wife Adrienne Perez – our valet Pierre Zeebroeck said the burgomaster was their chef-d’oeuvre of all the portraits in the Louvre in Napoleons’ time –

§ n°72 Le sauveur en croix entre les deux larrons

74 Le sauveur mort entre les bras de son père ; le saint Esprit descend sur cette scène, qui représente la sainte trinité. the fore shorting of the figure (corpse) of our saviour very remarkable -  

76 La communion de St. François – St. F- d’Assisse sentant approcher sa fin, s’est fait conduire au pied de l’autel pour y recevoir la viatique.

78 Jésus Xst montre ses plaies à St. Thomas

80 Le portrait de Nicolas Rockox, Bourgemaître  de cette ville, ami de Rubens

81 Le portrait d’Adrienne Perez, son épouse – ces 2 derniers nos. formaient les volets du n°79, avec lequel ils formaient l’épitaphe de ce Bourgemaître dans l’Eglise des Récollets de cette ville’

sent Pierre for Oddy and George and left the mat the musée (when we had been an hour there) and went to the bank M. Agie – had not taken my letter d’Indication – however signed and left the circular n°4916, and got 22 ½ fr. French partly in francs and one ½ fr. 2 five from pieces, and to send for the money in the afternoon – I must take my letter d’Indication another time when a stranger – then back to the musée for ½ hour – A- much pleased, and seemed the 2 servants – then to the church of the Dominicans tout prés – ‘tis there is the Calvary thro’ by which we approached the church – the richest in Antwerp till the French revolution time of Robespierre when the church was sacked and turned into a stable – beautiful oak carving here as at the cathedral and church of St. Jacques – from the Dominicans to the cathedral – 7 aisles – there at 11 50 10 minutes before the time of closing – all the churches closed at 12 for 2 or 3 hours – the famous descent from the cross (Peter Paul Rubens) deserves all its celebrity – I,  nor connoisseur nor amateur, could come to A- on purpose to see it – the carved pulpit in the cathedral was the finest in Belgium till the French revolution – now very beautiful but exceeded by the pulpits at Malines and Brussels and Ghent – then to the church of St. Jacques – had it opened for us – this church respected by Robespierre because the curé a friend of his – the high altar after the design of Rubens cost 300,00 fr. collected from among his friends – over the high altar is his famous picture of his family – the side chapels very handsome – the picture of the Last judgment and at the cathedral defender to be shewn – this prohibition by the popes Nuncio about (above) a year ago – ones sees the cathedral for its own sake and for its picture Descent from the X the water got in 60 or 70 years ago – so the floor raised perhaps 3ft+ which takes from the height of the interior

---------- the Dominicans or church of St. Paul for the Calvary the finest organ here but the best music at the cathedral

---------- St. Jacques for the picture by Rubens of his family over the high altar he and one of his wives and his father and grandfather buried in the chancel of the high altar – his other wife buried at Cologne where she was born – P.P. Rubens himself born at Cologne – [?] the finest monument here on entering cut out of one enormous black of hot walking – A- little tired home at 1 20 – Pierre an old courier – travelled with Lord and Lady Warwick etc. etc. advised our having ropes underneath the carriage – said I thought we should do very well without – the carriage built strong for travelling – had travelled all over without danger – Like Pierre Zeebroeck very much – very recommendable – ate 2 oranges and had a little Medoc and water my demi boutille of yesterday – A- had biscuits and oranges and Madeira and water and soon left the sofa to write – I wrote the whole of today so far till 2 50 – a vigilante (a sort of fiacre quite new established about a year ago or less – containing 4 inside and 2 in a sort of cabriolet for the cocher – another sort take a low chariot – very nice, vigilante Anversoise – each from [outs] 1/25 the first hour and 1fr. each hour afterwards and the cocher to pay extra gave ours tonight 1/50 for 4 hours) – a vigilante at the door at 3 – off at 3 ¼ to the Botanic new garden in the new handsome rue de Leopold where the French and other consuls reside – ¾ hour there – in the green house and garden very small garden but very nice – nothing rare but everything nicely ticketed – Sorbus aucuparia mountain ash In the green house a nice specimen of araucaria the lead broken off – the house not high enough for it – from the botanic garden (paid nothing there) to the citadel – a note from the master of our hotel mentioning our names sent up to the commandant got us permission to see the citadel – our valet not allowed to go about with us there but a man at the place – ½ hour there – saw from the mound of the observatory (the soldiers men working at it) the plan of the late campaign – the French entered by the porte de Toledo – saw the cassematte bomb proof arched ways in which chasse and the Dutch troops about 500 took refuge against the shells – a bombe monstre struck against Chasses’s cassematte – sunk 12ft. into the ground but luckily did no damage – at the citadel from 4 ¾ to 5 ¼ - Chassé capitulated 23 December 1832 to the French – from the citadel drove along the quais and Napoleons’ 2 bassins – at the head of the larger the new entrepots or bonding warehouses goods going by Railroad to Cologne and thence into Germany – a handsome octostyle forms the front of the great and centre building – at the bank at 6 just in time and sent Pierre up with my letter d’Indication and got the money – French – had offered me Belgium gold in the morning but I preferred French 5fr. pieces, the post being obliged to take French money if offered – French money a legal tender in Belgium – then home for 10 minutes with the money and for A- to have wine and water and biscuit before going to the top of the cathedral tower 616 steps not 622 according to Boyles’ Belgian guide – drove to the cathedral and the vigilante waited for us and brought us back thro’ the place Verte and r. Leopold – ½ hour in

SH:7/ML/E/21/0093

33 minutes in getting to the top of the cathedral tower 616 steps – A- really bore it very well – rather hazy – could just distinguish the steeple of Malines but not that of Brida a ten lieues or 30 miles distance – very fine view – I thought of Lady VC. the 1st and last time I was here was with her in 1829 – tempora mutantur! she is the mother of 3 or 4 children – and I am settled – home about 7 20 and dinner immediately – drank the remainder of my demi bouteille of Médoc and A- and I drank a demi bouteille of champagne which did us both good – then paid the washerwoman and settled with Pierre, and counted over money from the Bank = 636 fr. 25 cents in to Belgian copper prices of 5 cents each – and then till 10 wrote the last 30 lines of today – very fine day – F73° now at 10 pm in our room

[enby-witchery]

[bikebreak32]

Exactly How To Carry Stuff While Walking New york city?

When architectural troubles established, architect Richard Upjohn created this grand New Gothic version consecrated in 1846 with a 281-foot steeple that was the city's tallest structure for many years. The distinguished choir can be heard at solutions and also free performances scheduled in both churches, usually gone along with by the Trinity Baroque Orchestra. The ferryboat is standard transport to Manhattan for locals of Staten Island, so avoid morning as well as night heavy traffic when travelers crowd the terminal. This is one city destination that is quieter on weekends. Once the country's busiest harbor, busy with the ships and also commerce that aided make New york city a mighty city, these patched streets are a possibility to experience naval history amidst the pleasures of today. The heart is Pier 16, the "street of ships," where six vintage vessels are docked, some open for boarding. New York's seat of federal government considering that 1812, the French Renaissance-style City Hall is one of the earliest as well as grandest halls in continuous use and a rewarding quit for visitors who can suit the complimentary Wednesday tours. Lately restored to its initial gloss, the structure flaunts a dramatic two-story rotunda circled by a cantilevered marble stairs rising to the second flooring, where 10 Corinthian columns support the coffered dome and skylight above. These consist of the 1907 lighthouse ship Ambrose, as well as the newly recovered 1885 Wavertree, among the last huge cruising ships built of functioned iron. Visitors can actually go with a sail on the Leader, an 1885 four-masted schooner. The Bowne Printshop on Water Street tells one more type of history with demonstrations of early letterpress printing as well as 19th century crafts such as woodcarving. Pigeons were roosting in the porch when a 20-year restoration began. Over 18 million dollars later, it reopened in 2007, returned to its former charm as well as later on augmented by a stunning brand-new stained glass home window by Kiki Smith. Led scenic tours offered every hour are not just a background of the synagogue but of its neighborhood and the very early locals. The gallery routines lots of special programs and performances in addition to walking excursions of the Lower East Side. https://gravityuniversevale.mystrikingly.com George Washington venerated below after his commencement in 1789. When the original Trinity was shed to fire in 1776, it was changed with a second building in 1790. Washington, Alexander Hamilton, as well as John Jay were among its worshippers. The graveyard beside the church is the relaxing area of Alexander Hamilton and also other famous very early citizens. As very early settlers moved on from the Lower East Side, however, the building suffered. The Port Museum has changing screens and uses informative strolling excursions. Likewise in advance are a seafood-themed marketplace in the old Tin Building, a high-end flick and dining facility, and new stores consisting of a major book shop. The very first went up not long after it was hired by William the Third in 1697, the first Anglican (currently Episcopal) church in the New World. To serve a fast-growing populace, St. Paul's Chapel was built in 1766 and also stays the city's earliest continuous original churchgoers.

[fbcnashvilleyouthchoir]

Thursday, June 27, 2019

Thursday morning, we toured the National 9/11 Memorial and Museum. We had talked about it the previous night and knew the weight of just being there on that sacred ground. We were able to hear the personal stories of many of the sponsors who were intimately aware of what transpired on that day in history. Most of the students in our group had not been born yet or were too young to remember that day, but we could all feel the hurt that came with that place. Walking around the memorial itself was very emotional for many of us. Listening to those names being read out by family members can bring you to believe that the situation was completely hopeless. Only a short distance from the footprints of the twin towers, there was a church called St. Paul's Chapel of Trinity Church. This church was amazing because it was one of the only things within blocks and blocks that was left untouched after the towers fell. Not a single stained glass window was broken. This church served as a refuge for many of the brave workers who worked long hours to clean up the rubble and search for any survivors, and it became the birthplace of a spontaneous memorial on the wrought-iron fence. With its steeple standing tall amidst the rubble, St. Paul's quickly became a symbol of hope for the people of New York City. That was when we went to the One World Trade Center and Observatory. Also called the Freedom Tower, this beautiful building was thoughtfully designed and reverently built close to where the twin towers once stood. As the tallest building in the western hemisphere, it stands as a gleaming symbol of hope in the darkest times and that one can grow stronger, not in spite of, but because of hardship. As we went from there to The Bowery Mission, we kept this theme of hope in the hardship and stronger through the struggle in mind. We sang and served dinner for the homeless at the mission. The guest preacher there preached on the idea that God's first priority is not always to get you out of a difficult situation, but instead to help you learn something through your struggle. While this was clearly directed toward the residents, we found it very applicable in our own lives as well. The overall takeaway from this day was to search for the hope and the lesson in painful situations, rather than seeing the surface hopelessness and impossibility of the situation at hand.

-Sara Owens

[barefeetontheground-blog]

St. Paul's Chapel, New York City #stpaulschapel #stpaulschurch #steeple #church #fultonandbroadway #fultonstreet #bluesky #clouds #cloudporn #latergram (at St. Paul's Chapel)

[markquimark]

A gable, a steeple and a spire. #steeple #spire #church #stpaulschapel #chapel #episcopalchurch #georgian #architecture #architectureporn #gable #pediment #choragicmonumentoflysicrates #oneworldtradecenter #skyscraper #skyline #nyc #newyork #newyorkcity #newyork_ig #newyork_instagram #newyorknewyork #what_i_saw_in_nyc #nycprimeshot #manhattan #fidi #streetshot #streetphotography #streetphotographer #nycphotographer #sculpture @oneworldtrade (at St. Paul's Chapel)

[joegraphics]

Interesting how the steeple of St. Paul’s Chapel lines up perfectly with the inverted V on the side of the new World Trade Center

[markquimark]

8:10 AM. #oneworldtradecenter #stpaulschapel #morning #morningsun #iphone7plus #spire #spires #steeple #stpaulsnyc #church #episcopal #manhattan #fidi #architecture #architecturephotography #architecturelovers #nyc #newyorkcity #newyork_ig #newyork_instagram #nycprimeshot #what_i_saw_in_nyc #streetphoto #streetphotography #streetphotographer #morninglight #churchsteeple #skyscraper #nycskyline skyline (at St. Paul's Chapel)