Holborn Viaduct is a bridge in London and the name of the street which crosses it (which is a section of the A40). It links Holborn, via Holborn Circus, with Newgate Street in the City of London, passing over Farringdon Street and the now subterranean River Fleet.

It was built between 1863 and 1869, and cost over two million pounds to complete. It spanned the steep-sided Holborn Hill and over the River Fleet valley. City Surveyor William Haywood was the architect and it was opened by Queen Victoria at the same time as Blackfriars Bridge.

Four statues on the parapets represent ''Commerce ''and ''Agriculture'' on the south side, both by sculptor Henry Bursill, and ''Science'' and ''Fine Arts'' on the north side, both by the sculpture firm of Farmer & Brindley. Staircases provide pedestrian access from the bridge to Farringdon Street.

Nearby was the Holborn Viaduct station, now replaced by the City Thameslink station.

See also

List of bridges in London

References

Category:Streets in the City of London Category:Bridges and tunnels in London Category:Bridges in the City of London Category:Viaducts in the United Kingdom

no:Holborn Viaduct

Coordinates	52°2′16″N5°5′38 }}″N
Country	England
Static image name	Staple Inn 1.jpg
Static image caption	Staple Inn, High Holborn
Region	London
Official name	Holborn
Latitude	51.5172
Longitude	-0.1182
London borough	Camden
Constituency westminster	Holborn and St. Pancras
Post town	LONDON
Postcode area	WC
Postcode area1	EC
Postcode district	WC1, WC2
Postcode district1	EC1
Dial code	020
Os grid reference	TQ305815 }}

Holborn ( ) is an area of Central London. Holborn is also the name of the area's principal east-west street, running as High Holborn from St Giles's High Street to Gray's Inn Road (the junction being roughly where Holborn Bar — the entrance to the City of London — was) and then on to Holborn Viaduct. The street since boundary changes in 1994 runs along the boundary between the London Borough of Camden and the City of London; previously the boundary was less obvious in the area and crossed the street at Holborn Bar.

History

Toponymy

The area's first mention is in a charter of Westminster Abbey, by King Edgar, dated to 959. This mentions "the old wooden church of St Andrew" (St Andrew, Holborn). The name Holborn may be derived from the Middle English "hol" for ''hollow'', and ''bourne'', a brook, referring to the River Fleet as it ran through a steep valley to the east. Historical cartographer William Shepherd in his ''Plan of London about 1300'' labels the Fleet as "Hole Bourn" where it passes to the east of St Andrew's church. However, the 16th century historian John Stow attributes the name to the ''Old Bourne'' ("old brook"), a small stream which he believed ran into the Fleet at Holborn Bridge, a structure lost when the river was culverted in 1732. The exact course of the stream is uncertain, but according to Stow it started in one of the many small springs near Holborn Bar, the old City toll gate on the summit of Holborn Hill. Other historians, however, find the theory implausible, in view of the slope of the land.

Local governance

It was then outside the City's jurisdiction and a part of Ossulstone Hundred in Middlesex. In the 12th century St Andrew's was noted in local title deeds as lying on "Holburnestrate"—Holborn Street. The original Bars were the boundary of the City of London from 1223, when the City's jurisdiction was extended beyond the Walls, at Newgate, into the suburb here, as far as the point where the Bars where erected, until 1994 when the border moved to the junction of Chancery Lane. In 1394 the Ward of Farringdon Without was created, but only the south side of Holborn was under its jurisdiction with some minor properties, such as parts of Furnival's Inn, on the northern side, "above Bars". The rest of the area "below Bars" (outside the City's jurisdiction) was organised by the vestry board of the parish of St Andrew.

The Holborn District was created in 1855, consisting of the Glasshouse Yard, Saffron Hill, Hatton Garden, Ely Rents and Ely Place, St Andrew Holborn Above the Bars with St George the Martyr and St Sepulchre. The Metropolitan Borough of Holborn was created in 1900, consisting of the former area of the Holborn District and the St Giles District, excluding Glasshouse Yard and St Sepulchre, which went to the Metropolitan Borough of Finsbury. The Metropolitan Borough of Holborn was abolished in 1965 and its area now forms part of the London Borough of Camden.

Local politicians include the Rt. Hon. Frank Dobson MP, the Labour Party Member of Parliament for Holborn and St Pancras, and three ward councillors for Holborn and Covent Garden: Cllr Julian Fulbrook, Cllr Sue Vincent and Cllr Awale Olad also of the Labour Party.

Urban development

In the 18th century, Holborn was the location of the infamous Mother Clap's molly house but in the modern era High Holborn has become a centre for entertainment venues to suit more general tastes: 22 inns or taverns were recorded in the 1860s and the Holborn Empire, originally Weston's Music Hall, stood between 1857 and 1960, when it was pulled down after structural damage sustained in the Blitz. The theatre premièred the first full-length feature film in 1914, ''The World, the Flesh and the Devil'', a 50-minute melodrama filmed in Kinemacolour.

Charles Dickens took up residence in Furnival's Inn, on the site of the former Prudential building designed by Alfred Waterhouse now named "Holborn Bars". Dickens put his character "Pip", in ''Great Expectations'', in residence at Barnard's Inn opposite, now occupied by Gresham College. Staple Inn, notable as the promotional image for Old Holborn tobacco, is nearby. The three of these were Inns of Chancery. The most northerly of the Inns of Court, Gray's Inn, is in Holborn, as is Lincoln's Inn: the area has been associated with the legal professions since mediaeval times. Subsequently the area diversified and become recognisable as the modern street. A plaque stands at number 120 commemorating Thomas Earnshaw's invention of the Marine chronometer, which facilitated long-distance travel. At the corner of Hatton Garden was the old family department store of Gamages. Until 1992, the London Weather Centre was located in the street. The Prudential insurance company relocated in 2002. The Daily Mirror offices used to be directly opposite it, but the site is now occupied by the J Sainsbury head office.

Modern times

Further east, in the gated avenue of Ely Place, is St Etheldreda's Church, originally the chapel of the Bishop of Ely’s London palace. This ecclesiastical connection allowed the street to remain part of the county of Cambridgeshire until the mid 1930s. This meant that the Mitre Tavern, located in a court hidden behind the buildings of the Place and the Garden was subject to the Cambridgeshire Magistrates to grant its licence. St Etheldreda's is the oldest church building used for Roman Catholic worship in London, but this became so only after it ceased to be an Anglican chapel in the 19th century.

Hatton Garden, the centre of the diamond trade, was leased to a favourite of Queen Elizabeth I, Sir Christopher Hatton at the insistence of the Queen to provide him with an income. Behind the Prudential Building lies the Anglo-Catholic church of St Alban the Martyr. Originally built in 1863 by architect William Butterfield it was destroyed in 1941 and a new church was built in the Victorian Gothic style. The current vicar is the Venerable Howard Levett. On the southern side lie Chancery Lane and Fetter Lane.

On Holborn Circus lies the Church of St Andrew, an ancient Guild Church that survived the Great Fire of London. However the parochial authority decided to commission Sir Christopher Wren to rebuild it. Although the nave was destroyed in the Blitz, the reconstruction was faithful to Wren's original. In the middle of the Circus there is a large equestrian statue of Prince Albert by Charles Bacon (1874), the City's official monument to him. It was presented by Charles Oppenheim, of the Diamond Trading Company De Beers, whose headquarters building is in nearby Charterhouse Street. In the early 21st century, Holborn has become the site of new offices and hotels: for example, the old neoclassical Pearl Assurance building near the junction with Kingsway was converted into an hotel in 1999.

Education

:''For education within the Westminster portion of Holborn see the main City of Westminster article.''

Transport and locale

Nearest places

Bloomsbury

Clerkenwell

Smithfield

Charing Cross

Soho

Covent Garden

St Giles

Nearest underground and mainline stations

Chancery Lane

Covent Garden

Holborn

City Thameslink Holborn Viaduct entrance

St. Paul's

Farringdon

Notable people

The following is a list of notable people who were born in Holborn or are significantly connected with Holborn.

Sir John Barbirolli conductor, was born in Southampton Row (Blue Plaque on hotel his father managed)

Thomas Chatterton (1752–1770), English poet born in Bristol died in a garret in Holborn at the age of 17. A posthumous darling of the Romantics, he is now remembered as 'the marvellous Boy' (Wordsworth). The Victorian Henry Wallis returned to Chatterton's Brooke Street room to paint George Meredith, the novelist, in a now frequently copied pose of the dead poet (Tate Britain).

Samuel Coleridge-Taylor (1875–1912), composer, born at 15 Theobalds Road. Won international acclaim for his works especially the ''Song of Hiawatha Trilogy''.

Charles Dickens lived in Doughty Street where there is a museum

Naomi Lewis (1911–2009), advocate of animal rights, poet, children's author and teacher, lived in Red Lion Square 1935-2009.

Eric Morley, founder of Miss World was born in Holborn.

John Shaw Jr - (1803–1870); born in Holborn, Shaw was an English architect of the 19th century who was complimented as a designer in the "Manner of Wren".

Barry Sheene MBE - (11 September 1950 – 10 March 2003); spent his early years in Holborn, Sheene was a British former World Champion Grand Prix motorcycle road racer.

Gallery

Notes

a. Pronunciation: The authoritative BBC pronunciation unit recommends "ˈhəʊbə(r)n", but allowing "sometimes also hohl-buhrn". The organisation's less formal ''Pronouncing British Placenames'' notes that "You'll occasionally find towns where nobody can agree...Holborn in central London has for many years been pronounced 'hoe-bun', but having so few local residents to preserve this, it's rapidly changing to a more natural 'hol-burn'". However, ''Modern British and American English pronunciation'' (2008) cites "Holborn" as one of its examples of a common word where the "l" is silent. The popular tourist guide ''The Rough Guide to Britain'' sticks to the traditional form, with neither "l" nor "r": .

References

External links

Holborn and Bloomsbury, by Sir Walter Besant and Geraldine Edith Mitton, 1903, from Project Gutenberg

Category:Districts of the City of London Category:Streets in the City of London Category:Streets in Camden Category:Districts of Camden Category:Districts of Westminster Category:Districts of London listed in the Domesday Book

bg:Холбърн cy:Holborn fr:Holborn ga:Holborn hi:हॉलबोर्न it:Holborn he:הוברן la:Holborn nl:Holborn (wijk) no:Holborn ru:Холборн simple:Holborn tr:Holborn vi:Holborn

Ralph Vaughan Williams OM (; 12 October 1872 – 26 August 1958) was an English composer of symphonies, chamber music, opera, choral music, and film scores. He was also a collector of English folk music and song which influenced his editorial approach to the English Hymnal, beginning in 1904, containing many folk song arrangements set as hymn tunes, in addition to several original compositions.

Life

Early years

Ralph Vaughan Williams was born on 12 October 1872 in Down Ampney, Gloucestershire, where his father, the Reverend Arthur Vaughan Williams (the surname Vaughan Williams is an unhyphenated double-barrelled name of Welsh origin), was vicar. Following his father's death in 1875 he was taken by his mother, Margaret Susan née Wedgwood (1843–1937), the great-granddaughter of the potter Josiah Wedgwood, to live with her family at Leith Hill Place, a Wedgwood family home in the Surrey Hills. He was also related to the Darwins, Charles Darwin being a great-uncle. Though born into the privileged intellectual upper middle class, Vaughan Williams never took it for granted and worked all his life for the democratic and egalitarian ideals in which he believed.

As a student he had studied piano, "which I never could play, and the violin, which was my musical salvation." After Charterhouse School he attended the Royal College of Music (RCM) under Charles Villiers Stanford. He read history and music at Trinity College, Cambridge, where his friends and contemporaries included the philosophers G. E. Moore and Bertrand Russell. He then returned to the RCM and studied composition with Hubert Parry, who became a friend. One of his fellow pupils at the RCM was Leopold Stokowski and during 1896 they both studied organ under Sir Walter Parratt. Stokowski later went on to perform six of Vaughan Williams's symphonies for American audiences, making the first recording of the Sixth Symphony in 1949 with the New York Philharmonic, and giving the U.S. premiere of the Ninth Symphony in Carnegie Hall in 1958.

Another friendship made at the RCM, crucial to Vaughan Williams's development as a composer, was with fellow-student Gustav Holst whom he first met in 1895. From that time onwards they spent several 'field days' reading through and offering constructive criticism on each other's works in progress.

Vaughan Williams's composition developed slowly and it was not until he was 30 that the song "Linden Lea" became his first publication. He mixed composition with conducting, lecturing and editing other music, notably that of Henry Purcell and the English Hymnal. He had already taken lessons with Max Bruch in Berlin in 1897 and in 1907–1908 took a big step forward in his orchestral style when he studied for three months in Paris with Maurice Ravel.

In 1904, Vaughan Williams discovered English folk songs and carols, which were fast becoming extinct owing to the oral tradition through which they existed being undermined by the increase of literacy and printed music in rural areas. He travelled the countryside, transcribing and preserving many himself. Later he incorporated some songs and melodies into his own music, being fascinated by the beauty of the music and its anonymous history in the working lives of ordinary people. His efforts did much to raise appreciation of traditional English folk song and melody. Later in his life he served as president of the English Folk Dance and Song Society (EFDSS), which, in recognition of his early and important work in this field, named its Vaughan Williams Memorial Library after him. During this time he strengthened his links to prominent writers on folk music, including the Reverend George B. Chambers.

In 1905, Vaughan Williams conducted the first concert of the newly founded Leith Hill Music Festival at Dorking which he was to conduct until 1953, when he passed the baton to his successor, William Cole. In 1909, he composed incidental music for the Cambridge Greek Play, a stage production at Cambridge University of Aristophanes' ''The Wasps''. The next year, he had his first big public successes conducting the premieres of the ''Fantasia on a Theme by Thomas Tallis'' (at the Three Choirs Festival in Gloucester Cathedral) and his choral symphony ''A Sea Symphony'' (Symphony No. 1). He enjoyed a still greater success with ''A London Symphony'' (Symphony No. 2) in 1914, conducted by Geoffrey Toye.

Two World Wars

Vaughan Williams was 41 when World War I began. Though he could have avoided war service entirely, or tried for a commission, he chose to enlist as a private in the Royal Army Medical Corps. After a gruelling time as a stretcher bearer in France and Salonika, he was commissioned as a Second Lieutenant in the Royal Garrison Artillery on 24 December 1917. On one occasion, though too ill to stand, he continued to direct his battery while lying on the ground. Prolonged exposure to gunfire began a process of hearing loss which eventually caused severe deafness in old age. In 1918, he was appointed Director of Music, First Army, and this helped him adjust back into musical life.

After the war, he adopted for a while a somewhat mystical style in ''A Pastoral Symphony'' (Symphony No. 3), which draws on his experiences as an ambulance volunteer in that war; and ''Flos Campi'', a work for solo viola, small orchestra, and wordless chorus. From 1924 a new phase in his music began, characterised by lively cross-rhythms and clashing harmonies. Key works from this period are ''Toccata marziale'', the ballet ''Old King Cole'', the Piano Concerto, the oratorio ''Sancta Civitas'' (his favourite of his choral works) and the ballet ''Job: A Masque for Dancing'', which is drawn not from the Bible but from William Blake's ''Illustrations of the Book of Job''. He also composed a ''Te Deum'' in G for the enthronement of Cosmo Gordon Lang as Archbishop of Canterbury. This period in his music culminated in the Symphony No. 4 in F minor, first played by the BBC Symphony Orchestra in 1935. This symphony contrasts dramatically with the "pastoral" orchestral works with which he is associated; indeed, its almost unrelieved tension, drama, and dissonance have startled listeners since it was premiered. Acknowledging that the Fourth Symphony was different, the composer said, "I don't know if I like it, but it's what I meant." Two years later, Vaughan Williams made a historic recording of the work with the same orchestra for HMV (His Master's Voice), his only commercial recording. During this period, he lectured in America and England, and conducted The Bach Choir. He was President of the City of Bath Bach Choir between 1946 and 1959. He was appointed to the Order of Merit in the King's Birthday Honours of 1935, having previously declined a knighthood. He also gave private lessons in London to students including Irish composer Ina Boyle.

Vaughan Williams was an intimate life long friend of the famous British pianist Harriet Cohen. His letters to her reveal a flirtatious relationship, regularly reminding her of the thousands of kisses that she owed him. Before Cohen's first American tour in 1931 he wrote "I fear the Americans will love you so much that they won't let you come back." He was a regular visitor to her home and often attended parties there. Cohen premiered Vaughan Williams's "Hymn Tune Prelude" in 1930, which he dedicated to her. She later introduced the piece throughout Europe during her concert tours. In 1933 she premiered his Piano Concerto in C major, a work which was once again dedicated to her. Cohen was given the exclusive right to play the piece for a period of time. Cohen played and promoted Vaughan Williams's work throughout Europe, the USSR, and the United States.

His music now entered a mature lyrical phase, as in the ''Five Tudor Portraits''; the ''Serenade to Music'' (a setting of a scene from act five of ''The Merchant of Venice'', for orchestra and sixteen vocal soloists and composed as a tribute to the conductor Sir Henry Wood); and the Symphony No. 5 in D, which he conducted at the Proms in 1943. As he was now 70, many people considered it a swan song, but he renewed himself again and entered yet another period of exploratory harmony and instrumentation. His very successful Symphony No. 6 of 1946 received a hundred performances in the first year. It surprised both admirers and critics, many of whom suggested that this symphony (especially its last movement) was a grim vision of the aftermath of an atomic war: typically, Vaughan Williams himself refused to recognise any programme behind this work.

Later work

Before his death in 1958, he completed three more symphonies. His Seventh, ''Sinfonia Antartica'', which was based on his 1948 film score for ''Scott of the Antarctic'', exhibits his renewed interest in instrumentation and sonority. The Eighth Symphony, first performed in 1956, was followed by the much weightier Symphony No. 9 in E minor of 1956–57. This last symphony was initially given a lukewarm reception after its first performance in May 1958, just three months before his death. But this dark and enigmatic work is now considered by many to be a fitting conclusion to his sequence of symphonic works.

He also completed a range of instrumental and choral works, including a Tuba Concerto, ''An Oxford Elegy'' on texts of Matthew Arnold, and the Christmas cantata ''Hodie''. He also wrote an arrangement of The Old One Hundredth Psalm Tune for the Coronation Service of Queen Elizabeth II. At his death he left an unfinished Cello Concerto, an opera ''Thomas the Rhymer'' and music for a Christmas play, ''The First Nowell'', which was completed by his amanuensis Roy Douglas (b. 1907).

Despite his substantial involvement in church music, and the religious subject-matter of many of his works, he was described by his second wife as "an atheist ... [who] later drifted into a cheerful agnosticism." It is noteworthy that in his opera ''The Pilgrim's Progress'' he changed the name of the hero from John Bunyan's ''Christian'' to ''Pilgrim''. He also set Bunyan's hymn ''Who would true valour see'' to music using the traditional Sussex melody "Monk's Gate". For many church-goers, his most familiar composition may be the hymn tune ''Sine nomine'' written for the hymn "For All the Saints" by William Walsham How. The tune he composed for the mediaeval hymn "Come Down, O Love Divine" (''Discendi, Amor santo'' by Bianco of Siena, ca.1434) is entitled "Down Ampney" in honour of his birthplace.

He also worked as a tutor for Birkbeck College.

In the 1950s, the composer supervised recordings of all but his Ninth Symphony by Sir Adrian Boult and the London Philharmonic Orchestra for Decca. At the end of the sessions for the mysterious Sixth Symphony, Vaughan Williams gave a short speech, thanking Boult and the orchestra for their performance, "most heartily," and Decca later included this on the LP. He was to supervise the first recording of the Ninth Symphony (for Everest Records) with Boult; his death on 26 August 1958 the night before the recording sessions were to begin provoked Boult to announce to the musicians that their performance would be a memorial to the composer. These recordings, including the speeches by the composer and Boult, have all been reissued by Decca on CD.

Vaughan Williams is a central figure in British music because of his long career as teacher, lecturer and friend to so many younger composers and conductors. His writings on music remain thought-provoking, particularly his oft-repeated call for all persons to make their own music, however simple, as long as it is truly their own. Vaughan Williams was laid to rest in Westminster Abbey.

Marriages

He was married twice. His first marriage was to Adeline Fisher (daughter of the historian Herbert William Fisher) in 1896. Adeline was related to Ruth Fisher de Ropp, who was the mother of Robert S de Ropp. Robert's father, a semi-destitute European nobleman, was unable to pay for his son's post-secondary education. Consequently, Ralph and Adeline Vaughan Williams paid for Robert’s education at the Royal College of Science, in South Kensington, where he eventually specialised in biology and earned a PhD. De Ropp went on to be a successful research scientist and well-known author of books on human potentials. Adeline Fisher Vaughan Williams died in 1951 after many years of suffering from crippling arthritis.

Vaughan Williams had an affair with the married poet Ursula Wood beginning in 1938. After Wood's husband died in 1942, Wood became Ralph's literary advisor and personal assistant and moved into his Surrey home, apparently with the tacit approval of Adeline, for whom Wood served as a caretaker until Adeline's death in 1951. Wood wrote the libretto to his choral work ''The Sons of Light'', and contributing to that of ''The Pilgrim's Progress'' and ''Hodie''. Wood and Vaughan Williams married in 1953 and moved to London and occupied a house at 10 Hanover Terrace, Regents Park until the composer's death five years later. In 1964 Wood published RVW: A Biography of Ralph Vaughan Williams. She served as honorary president of the Ralph Vaughan Williams Society until her death in 2007.

Style

Vaughan Williams's music has often been said to be characteristically English, in the same way as that of Gustav Holst, Frederick Delius, George Butterworth and William Walton. In ''Albion: The Origins of the English Imagination'', Peter Ackroyd writes, "If that Englishness in music can be encapsulated in words at all, those words would probably be: ostensibly familiar and commonplace, yet deep and mystical as well as lyrical, melodic, melancholic, and nostalgic yet timeless." Ackroyd quotes music critic John Alexander Fuller Maitland, whose distinctions included editing the second edition of the ''Grove Dictionary of Music and Musicians'' in the years just before 1911, as having observed that in Vaughan Williams's style "one is never quite sure whether one is listening to something very old or very new."

His style expresses a deep regard for and fascination with folk tunes, the variations upon which can convey the listener from the down-to-earth (which he always tried to remain in his daily life) to the ethereal. Simultaneously the music shows patriotism toward England in the subtlest form, engendered by a feeling for ancient landscapes and a person's small yet not entirely insignificant place within them. His earlier works sometimes show the influence of Maurice Ravel, his teacher for three months in Paris in 1908. Ravel described Vaughan Williams as the only one of his pupils who did not write music like Ravel.

Works

Operas

''Hugh the Drover or Love in the Stocks'' (1910–20). Romantic ballad opera. Libretto: Harold Child

''Sir John in Love'' (1924–28), from which comes an arrangement by Ralph Greaves of ''Fantasia on "Greensleeves"''

''The Poisoned Kiss'' (1927–29; revisions 1936–37 and 1956–57). Libretto: Evelyn Sharp (later amended by Ralph and Ursula Vaughan Williams)

''Riders to the Sea'' (1925–32), from the play by John Millington Synge

''The Pilgrim's Progress'' (1909–51), based on John Bunyan's allegory

:*''The Shepherds of the Delectable Mountains'' (1921). Libretto: Ralph Vaughan Williams (from John Bunyan) (Later incorporated, save for the final section, into ''The Pilgrim's Progress'')

Incidental music

''The Wasps'' (1909; to Aristophanes's play ''The Wasps''; best known as an orchestral suite)

''The Bacchae'' (1911; to Euripides's tragedy)

''The Death of Tintagiles'' (1913; to Maurice Maeterlinck's 1894 play)

Ballets

''Old King Cole'' (1923)

''On Christmas Night'' (1926)

''Job: A Masque for Dancing'' (1930)

''The Running Set'' (1933)

''The Bridal Day'' (1938–39)

Orchestral

Symphonies

*''A Sea Symphony'' (Symphony No. 1), a choral symphony on texts by Whitman (1903–1909)

*''A London Symphony'' (Symphony No. 2) (1913)

*''A Pastoral Symphony'' (Symphony No. 3) (1921)

*Symphony No. 4 in F minor (1931–34)

*Symphony No. 5 in D major (1938–43)

*Symphony No. 6 in E minor (1944–47, rev. 1950)

*''Sinfonia antartica'' (Symphony No. 7) (1949–52) (partly based on his music for the film ''Scott of the Antarctic'')

*Symphony No. 8 in D minor (1953–55)

*Symphony No. 9 in E minor (1956–57)

Heroic Elegy and Triumphal Epilogue (1900)

''In the Fen Country'', for orchestra (1904)

Norfolk Rhapsody No. 1 (1906, rev. 1914))

''The Wasps'', an Aristophanic suite (1909; see Incidental music above)

''Fantasia on a Theme by Thomas Tallis'' (1910, rev. 1913 and 1919)

March: Sea Songs (1923)

Prelude and Fugue in C minor (1930)

The Running Set (1933)

''Fantasia on "Greensleeves"'' (1934)

Two Hymn Tune Preludes (1936)

Partita for Strings (1938)

''Five Variants of Dives and Lazarus'' (1939)

Household Music (1940)

Concerto Grosso, for three parts of strings requiring different levels of technical skill (1950)

Prelude on an Old Carol Tune (1952)

''Flourish for Glorious John'' (1957)

Concerti

Violin

*''The Lark Ascending'' for violin and orchestra (1914)

*''Concerto Accademico'' for violin and orchestra (1924–25)

Viola

*''Flos Campi'' for viola, wordless chorus and small orchestra (1925)

*Suite for Viola and Small Orchestra (1934)

*Romance for viola and piano (1925–1934 circa)

Piano

* Piano Concerto in C major (1926–31)

*Concerto for Two Pianos and Orchestra (c. 1946; a reworking of Piano Concerto in C)

Oboe Concerto in A minor, for oboe and strings (1944)

''Fantasia (quasi variazione) on the Old 104th Psalm Tune'' for piano, chorus, and orchestra (1949)

Romance in D-flat major for harmonica and orchestra (1951) (written for Larry Adler)

Tuba Concerto in F minor (1954)

Choral

''A Cambridge Mass'', mass for SATB, double chorus & orchestra (1899); Doctoral exercise, first performed 3 March 2011.,,,

''Toward the Unknown Region'', song for chorus and orchestra, setting of Walt Whitman (1906)

''Five Mystical Songs'' for baritone, chorus and orchestra, settings of George Herbert (1911)

''Fantasia on Christmas Carols'' for baritone, chorus, and orchestra (1912); arranged also for reduced orchestra of organ, strings, percussion)

Mass in G minor for unaccompanied choir (1922)

''Sancta Civitas'' (The Holy City) oratorio, text mainly from the Book of Revelation (1923–25)

Te Deum in G major (1928)

''Benedicite'' for soprano, chorus, and orchestra (1929)

''In Windsor Forest'', adapted from the opera ''Sir John in Love'' (1929)

''Three Choral Hymns'' (1929)

''Magnificat'' for contralto, women's chorus, and orchestra (1932)

''Five Tudor Portraits'' for contralto, baritone, chorus, and orchestra (1935)

''Dona nobis pacem'', text by Walt Whitman and other sources (1936)

''Festival Te Deum'' for chorus and orchestra or organ (1937)

''Serenade to Music'' for sixteen solo voices and orchestra, a setting of Shakespeare, dedicated to Sir Henry Joseph Wood on the occasion of his Jubilee (1938)

"Six Choral Songs To Be Sung In Time Of War" (1940)

''A Song of Thanksgiving'' (originally ''Thanksgiving for Victory'') for narrator, soprano solo, children's chorus, mixed chorus, and orchestra (1944)

''An Oxford Elegy'' for narrator, mixed chorus and small orchestra (1949)

''Three Shakespeare Songs'' for SATB unaccompanied, composed for The British Federation of Music Festivals National Competitive Festival (1951)

''O Taste and See'', a motet setting of Psalm 34:8. The original SATB version was composed for the Coronation of HM Queen Elizabeth II at Westminster Abbey in June 1953. (1953)

''Hodie'', a Christmas oratorio (1954)

''Folk songs of the Four Seasons'' A Cantata for Women's Voices with Orchestra or pianoforte accompaniment (1950).

''Epithalamion'' for baritone solo, chorus, flute, piano, and strings (1957)

''A Choral Flourish'' for unaccompanied SATB chorus, composed for a large choral event in the Royal Albert Hall at the invitation of (and dedicated to) Alan Kirby (c. 1952)

''O How Amiable (1934)'' An arrangement of a hymn for chorus and organ, originally written for the Abinger Pageant

Arrangements of Christian hymns

Vaughan Williams was the musical editor of the English Hymnal of 1906, and the co-editor with Martin Shaw of Songs of Praise of 1925 and the Oxford Book of Carols of 1928, all in collaboration with Percy Dearmer. ''A Hymn of Glory Let Us Sing'' ''All Creatures of Our God and King'' ''Alleluia, Sing to Jesus'' ''Amid the Thronging Worshippers'' ''At the Name of Jesus'' ''"Come Down, O Love Divine"'' original hymnody by Bianco of Siena (1434)''"Discendi, Amor santo"''and entitled "Down Ampney" in honour of Vaughan Williams's birthplace ''Come, Let Us with Our Lord Arise'' an Easter anthem ''Come Thou Long Expected Jesus'' a carol for the season of Advent

''For All the Saints'' harmonised from ''"Sine Nomine"''

''God Be With You Till We Meet Again'' ''I Love You Lord, My Strength, My Rock'' ''I Sing the Mighty Power of God'' ''Jesus, Lord, Redeemer''

''"Let All Mortal Flesh Keep Silence",'' text of the Cherubic hymn of Liturgy of St James, harmonised to the French folk tune Picardy (1906)

''Make Room Within My Heart, O God''

''My God, My God, O Why Have You Forsaken Me?'' a lament for Good Friday services during Passiontide

''O Come to Me, the Master Said''

''"O Little Town of Bethlehem"'' a popular Christmas Carol penned by the American Phillips Brooks adapted to the English tune ''"Forest Green"''

''O Sing a Song of Bethlehem'' ''On Christmas Night All Christians Sing'' ''When the Church of Jesus''

Vocal

"Linden Lea", song (1901)

''The House of Life'', six sonnets by Dante Gabriel Rossetti, set to music (1904)

''Songs of Travel'' (1904)

"The Sky Above The Roof" (1908)

''On Wenlock Edge'', song cycle for tenor, piano and string quartet (1909)

''Along the Field'', for tenor and violin

''Three Poems by Walt Whitman'' for baritone and piano (1920)

''Four Poems by Fredegond Shove:'' for baritone and piano (1922)

''Four Hymns:'' for tenor, viola obbligato and piano (1914)

''Merciless Beauty'' for tenor, two violins, and cello

''Four Last Songs'' to poems of Ursula Vaughan Williams

''Ten Blake songs'', song cycle for high voice and oboe (1957)

Chamber and Instrumental

String Quartet in C minor (1897) (early composition)

String Quartet No. 1 in G minor (1908)

String Quartet No. 2 in A minor ("For Jean, on her birthday," 1942–44)

''Phantasy Quintet'' for 2 violins, 2 violas and cello (1912)

Piano Quintet in C minor for violin, viola, cello, double bass and piano (1903)

Sonata in A minor for violin and piano (1952)

Romance for viola and piano (undated)

Six Studies in English Folk Song, for violoncello and piano (1926)

Organ

''Three Preludes on Welsh Hymn Tunes'' (Bryn Calfaria, Rhosymedre, Hyfrydol) (1920)

''Prelude and Fugue in C minor'' (1921)

''A Wedding Tune for Ann'' (1943)

''The Old One Hundredth Psalm Tune'', harmonisation and arrangement (1953)

''Two Organ Preludes'' (The White Rock, St. David's Day) (1956)

Film, radio, and TV scores

''49th Parallel'', 1940, his first, talked into it by Muir Mathieson to assuage his guilt at being able to do nothing for the war effort

''Coastal Command'', 1942

BBC adaptation of ''The Pilgrim's Progress'', 1942

''The People's Land'', 1943

''The Story of a Flemish Farm'', 1943

''Stricken Peninsula'', 1945

''The Loves of Joanna Godden'', 1946

''Scott of the Antarctic'', 1948, partially reused for his ''Sinfonia antartica'' (Symphony No. 7)

''The England of Elizabeth''

''Bitter Springs'', 1950

Band

''Rhosymedre''(based on a Welsh hymn tune for organ) for concert band (1920)

''English Folk Song Suite'' for military band (1923)

''Sea Songs'' (1923)

''Toccata Marziale'' for military band (1924)

''Overture: Henry V'' for brass band (1933/34)

''Flourish for Wind Band'' (1939)

''Prelude on Three Welsh Hymn Tunes'' arranged from the organ piece for brass band (1955) and published by Salvationist Publishing and Supplies

''Variations'' for brass band (1957)

Recordings

Vaughan Williams enjoys an extensive recorded legacy. Early recordings of individual symphonies made by Henry Wood (London), John Barbirolli (Fifth), Adrian Boult and Leopold Stokowski (both in the Sixth), and the composer's own recording of the Fourth, preceded several complete cycles. Stokowski's 1943 NBC Symphony broadcast of the Fourth Symphony has also been issued on CD, as has his 1964 Proms performance of the 8th with the BBC Symphony Orchestra. Sir Eugene Goossens recorded the 1920 edition of ''A London Symphony'' with the Cincinnati Orchestra for RCA Victor in 1941, the only recording of that version of the score ever made. Boult taped the first cycle (Symphonies 1–8) for Decca in the early 1950s, completing it with No. 9 for the Everest label in 1958; he re-recorded all nine for EMI between 1967 and 1972. Other cycles have followed from André Previn, Bernard Haitink, Bryden Thomson, Vernon Handley, Leonard Slatkin and Richard Hickox.

Several other foreign conductors have also recorded individual Vaughan Williams symphonies: Dimitri Mitropoulos and Leonard Bernstein both recorded the Fourth Symphony with the New York Philharmonic, the same orchestra with which Leopold Stokowski had made the first recording of the Sixth Symphony in 1949. This work was also recorded by Maurice Abravanel and the Utah Symphony in 1966. Paavo Berglund also recorded the Fourth and Sixth Symphonies and, among other CD releases, the Portuguese premiere of the Ninth Symphony, with Pedro de Freitas Branco conducting the National Symphony Orchestra of Portugal, has also been issued. Similarly, the US premiere of the Ninth Symphony, given by Leopold Stokowski in Carnegie Hall in 1958 'In Memoriam Vaughan Williams' has also been released on CD by Cala Records.

A first official release of the Symphony No. 5 conducted by the composer in 1952 was recently issued in the U.K. by Somm Recordings.

David Willcocks recorded much of the choral output for EMI in the 1960s and 1970s. Award-winning performances of the string quartets have followed on Naxos, which along with the Hyperion and Chandos labels have recorded much neglected material, including works for brass band and the rarely performed operas.

EMI Classics has issued a budget 30-CD set (34+ hours) with virtually all of Vaughan Williams's works, including alternative settings.

See also

International Council for Traditional Music

Notes

References

''Vaughan Williams on Music'', Ralph Vaughan Williams & David Manning. New York: Oxford University Press, 2008, ISBN 978-0-19-518239-2

''Heirs & Rebels'', Ralph Vaughan Williams & Gustav Holst; ed. Ursula Vaughan Williams & Imogen Holst. London, Oxford University Press, 1959.

''Vaughan Williams'', Simon Heffer. Northeastern; First American edition (1 March 2001). ISBN 978-1-55553-472-1.

External links

1956 audio interview with Vaughan Williams on his editing of the English Hymnal (from the BBC)

The Ralph Vaughan Williams Society

Vaughan Williams Phantasy Quintet Soundbites and discussion of work

(on the occasion of the 50th anniversary of the composer's death)

"Famous names in the First World War—Ralph Vaughan Williams" from The National Archives, includes extracts from his army service record, and his 1901 Census return.

Category:1872 births Category:1958 deaths Category:20th-century classical composers Category:Academics of Birkbeck, University of London Category:Alumni of the Royal College of Music Category:Alumni of Trinity College, Cambridge Category:Ballet composers Category:British Army personnel of World War I Category:Burials at Westminster Abbey Category:Darwin-Wedgwood family Category:Deaf musicians Category:Decca Records artists Category:English agnostics Category:English composers Category:English folk-song collectors Category:English humanists Category:English people of Welsh descent Category:English socialists Category:Members of the Order of Merit Category:Old Carthusians Category:Opera composers Category:People from Cotswold (district) Category:Music and musicians from Gloucestershire Category:People of the Edwardian era Category:People of the Victorian era Category:Royal Artillery officers Category:Royal Philharmonic Society Gold Medallists Category:Composers for harmonica

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{{Infobox saint | name=Paul the Apostle | birth_date=ca. AD 5 | death_date=ca. AD 67 was one of the most influential early Christian missionaries, with his writings forming a considerable portion of the New Testament. His influence on Christian thinking has been significant due to his role as a prominent apostle of Christianity during the spreading of the Gospel through early Christian communities across the Roman Empire.

According to the Bible, Paul was known as Saul prior to his conversion, and was dedicated to the persecution of the early disciples of Jesus in the area of Jerusalem. While traveling from Jerusalem to Damascus on a mission to "bring them which were there bound unto Jerusalem", the resurrected Jesus appeared to him in a great light. Saul was struck blind, but after three days his sight was restored by Ananias of Damascus, and Paul began to preach that Jesus of Nazareth is the Jewish Messiah and the Son of God.

Along with Simon Peter and James the Just he was one of the most prominent early Christian leaders. He was also a Roman citizen—a fact that afforded him a privileged legal status with respect to laws, property, and governance.

Fourteen epistles in the New Testament are attributed to Paul. His authorship of seven of the fourteen is questioned by modern scholars. Augustine of Hippo developed Paul's idea that salvation is based on faith and not "Works of the Law". Martin Luther's interpretation of Paul's writings heavily influenced Luther's doctrine of sola fide.

Paul's conversion dramatically changed the course of his life. Through his missionary activity and writings he eventually transformed religious belief and philosophy around the Mediterranean Basin. His leadership, influence and legacy led to the formation of communities dominated by Gentile groups that worshiped the God of Israel, adhered to the Judaic "moral code", but relaxed or abandoned the "ritual" and dietary obligations of the Mosaic law all on the basis of Paul's teachings of the life and works of Jesus Christ and his teaching of a new covenant (or "new testament") established through Jesus' death and resurrection. The Bible does not record Paul's death.

Sources

The main source for historical information about Paul's life is the material found in several of his epistles and the Book of Acts. However, these epistles contain comparatively little information about Paul's past. The Book of Acts also recounts Paul's career but leaves several parts of Paul's life out of its narrative, such as his (alleged) execution in Rome. Scholars such as Hans Conzelmann and 20th century theologian John Knox (not to be confused with the 16th century John Knox) dispute the historical reliability of the Acts of the Apostles. Paul's own account of his background is found particularly in Galatians. According to some scholars, the account in ''Acts'' of Paul visiting Jerusalem contradicts the account in Paul's letters. (See the Acts of the Apostles article). Some scholars consider Paul's accounts to be more reliable than those found in Acts.

Names

Along with being ethnically Jewish, Paul was born a Roman citizen . "Paul" was part of his three-part Roman name. His given name was Saul (), perhaps after the biblical King Saul, a fellow Benjaminite and the first king of Israel who was replaced by King David, the second king of the united Kingdom of Israel. In , in Latin ''Paulus'' or ''Paullus'', in ''Šaʾul HaTarsi'' (''Saul of Tarsus'')

When Jesus spoke to him prior to his conversion to Christianity on the Road to Damascus, Jesus called him "Saul" in confronting him for persecuting the Christians: "Saul, Saul, why do you persecute me?” Shortly thereafter, in addressing a disciple named Ananias, Jesus referred to "a man from Tarsus named Saul."

The earliest biblical reference to his being called "Paul" is recorded in : "...Saul, who was also called Paul...." All subsequent New Testament verses refer to him as "Paul" or with the appended title "Apostle Paul."

Prior to conversion

Paul, whose Hebrew name was Saul, claimed to be "of the stock of Israel, ''of'' the tribe of Benjamin, a Hebrew of the Hebrews; as to the law, a Pharisee." But the Bible reveals very little about Paul's family. Paul's "sister's son" is mentioned in . ''Acts'' also quotes Paul indirectly referring to his father by saying he was "a Pharisee, the son of a Pharisee".

''Acts'' identifies Paul as from the Mediterranean city of Tarsus (in present-day south-central Turkey), well-known for its intellectual environment . He was also born a citizen of Rome, an honor not often granted to "outsiders." It is possible that Paul's family purchased the Tarsian citizenship with money earned from their trade. His family were tent-makers, a trade that Paul uses to support himself throughout his ministry. Scripture does not say how Paul's family acquired a Roman citizenship, but scholars speculate that his father or grandfather may have been honored with it for some sort of military service.

Although born in Tarsus, Paul was raised in Jerusalem "at the feet of Gamaliel" , a leading authority in the Sanhedrin in the mid 1st century CE. Gamaliel once gave very level headed advice to the Sanhedrin in , to "refrain" from slaying the disciples of Jesus. This is in great contrast to the rashness of his student Saul, who zealously persecuted the "saints".

Paul confesses that "beyond measure" he persecuted the "church of God" prior to his conversion. ''Acts'' records how Paul as a young man stood by and guarded the coats of those who stoned Stephen, the first Christian martyr.

Conversion and mission

Paul's conversion can be dated to 31 – 36 by his reference to it in one of his letters. According to the Acts of the Apostles, his conversion (or metanoia) took place on the road to Damascus where he claimed to have experienced a vision of the resurrected Jesus after which he was temporarily blinded. Luke, the author of Acts of the Apostles, likely learned of his conversion from one of these three sources: Paul himself, from the church in Jerusalem, or from the church in Antioch.

Post-conversion testimony

In the opening verses of , Paul provides a litany of his own apostolic claim and his post-conversion convictions about the risen Christ:

Paul describes himself as

*a servant of Christ Jesus

*called to be an apostle

*set apart for the gospel of God

Paul describes Jesus as

*having been promised by God "beforehand" through his prophets in the holy Scriptures

*being the Son of God

having biological lineage from David ("according to the flesh")

*having been declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead

*being Jesus Christ our Lord

*the One through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, "including you who are called to belong to Jesus Christ."

Paul's writings give some insight into his thinking regarding his relationship with Judaism. He is strongly critical both theologically and empirically of claims of moral or lineal superiority of Jews while conversely strongly sustaining the notion of a special place for the Children of Israel.

Paul asserted that he received the Gospel not from any person, but by a personal revelation of Jesus Christ. Paul claimed independence from the Jerusalem community (possibly in the Cenacle), but was just as quick to claim agreement with it on the nature and content of the gospel. What is remarkable about such a conversion is the changes in the thinking that had to take place. He had to change his concept of who the messiah was, particularly the absurdity of accepting a crucifed messiah. Perhaps more challenging was changing his conception of the ethnic superiority of the Jewish people. There are debates as to whether Paul understood himself as commissioned to take the gospel to the Gentiles at the moment of his conversion.

Early ministry

After his conversion, Paul went to Damascus, where Acts states he was healed of his blindness and baptized by Ananias of Damascus. Paul says that it was in Damascus that he barely escaped death . Paul also says that he then went first to Arabia, and then came back to Damascus. Paul's trip to Arabia is not mentioned anywhere else in the Bible, and some suppose he actually travelled to Mt. Sinai for meditations in the desert. He describes in Galatians how three years after his conversion he went to Jerusalem. There he met James and stayed with Simon Peter for 15 days.

Paul asserted that he received the Gospel not from any person, but by the revelation of Jesus Christ.. Paul claimed almost total independence from the Jerusalem community. At the end of this time, Barnabas went to find Paul and brought him back to Antioch.

When a famine occurred in Judea, around 45–46, Paul and Barnabas journeyed to Jerusalem to deliver financial support from the Antioch community. According to Acts, Antioch had become an alternative center for Christians following the dispersion of the believers after the death of Stephen. It was in Antioch that the followers of Jesus were first called "Christians."

First missionary journey

The author of the Acts arranges Paul's travels into three separate journeys. The first journey, led initially by Barnabas, takes Paul from Antioch to Cyprus then southern Asia Minor (Anatolia), and back to Antioch. In Cyprus, Paul rebukes and blinds Elymas the magician who was criticizing their teachings. From this point on, Paul is described as the leader of the group.

They sail to Perga in Pamhylis. John Mark leaves them and returns to Jerusalem. Paul and Barnabas go on to Pisidian Antioch. On the Sabbath they go to the Synagogue. The leaders invite them to speak. Paul reviews Israelite history from life in Egypt to King David. He introduces Jesus as a descendant of David brought to Israel by God. He said that his team came to town to bring the message of salvation. He recounts the story of Jesus' death and resurrection. He quotes from the Hebrew scriptures to show that Jesus was the promised Messiah who brought them forgiveness for their sins. Both the Jews and the 'God-fearing' Gentiles invited them talk more the next Sabbath. At that time almost the whole city gathered. This upset some influential Jews who spoke against them. Paul used the occasion to announce a change in his mission which from then on would be to the Gentiles.

Antioch served as a major Christian center for Paul's evangelizing.

Second missionary journey

Paul leaves for his second missionary journey from Jerusalem, in late Autumn 49, after the meeting of the Jerusalem council where the circumcision question was debated. On their trip around the Mediterranean sea, Paul and his companion Barnabas stopped in Antioch where they had a sharp argument about taking John Mark with them on their trips. The book of Acts said that John Mark had left them in a previous trip and gone home. Unable to resolve the dispute, Paul and Barnabas decided to separate; Barnabas took John Mark with him, while Silas joined Paul.

Paul and Silas initially visited Tarsus (Paul's hometown), Derbe and Lystra. In Lystra, they met Timothy, a disciple who was spoken well of, and decided to take him with them. The Church kept growing, adding believers, and strengthening their faith daily.

In Philippi, men who were not happy about the conversion of their slave turned the city against the missionaries and Paul and Silas were put in jail. After a miraculous earthquake, the gates of the prison fell apart and Paul and Silas were able to escape; this event led to the conversion of the jailor. They continued traveling, going by Berea and then to Athens where Paul preached to the Jews and God-fearing Greeks in the synagogue and to the Greek intellectuals in the Areopagus.

Around 50–52, Paul spent 18 months in Corinth. The reference in Acts to proconsul Gallio helps ascertain this date (cf. Gallio inscription). Paul met Aquila and Priscilla in Corinth who became faithful believers and helped Paul through his other missionary journeys. The couple followed Paul and his companions to Ephesus, and stayed there to start one of the strongest and most faithful churches at that time. In 52, the missionaries sailed to Caesarea to greet the Church there and then traveled north to Antioch where they stayed for about a year before leaving again on their third missionary journey.

Third missionary journey

Paul began his third missionary journey by traveling all around the region of Galatia and Phrygia to strengthen, teach and rebuke the believers. Paul then traveled to Ephesus, an important center for early Christianity, and stayed there for almost 3 years. He performed numerous miracles, healing people and casting out demons, and he apparently organized missionary activity into the hinterlands. Paul left Ephesus after an attack from a local silversmith resulted in a pro-Artemis riot involving most of the city. During his stay in Ephesus, Paul wrote 4 letters to the church in Corinth admonishing them for their pagan behavior.

Then Paul went through Macedonia and up to Greece, and as he was getting ready to leave for Syria, he changed his plans because of Jews who had made a plot against him and had to go back through Macedonia. At this time it is likely that Paul visited Corinth for three months (56–57). In Paul wrote that he visited Illyricum, but he may have meant what would now be called Illyria Graeca that was part of the Roman province of Macedonia, which is now modern day Albania.

Paul and his companions hit other cities on their way back to Jerusalem such as Philippi, Troas, Miletus, Rhodes, and Tyre. Paul finished his trip with a stop in Caesarea where he and his companions stayed with Philip the Evangelist before finally arriving at Jerusalem.

Journey to Rome and beyond

After Paul's arrival in Jerusalem at the end of his third missionary journey, he became involved in a serious conflict with some Asian Jews. The conflict eventually led to Paul's arrest and eventual imprisonment in Caesarea for about a year and a half. Finally, Paul and his companions sailed for Rome where Paul would eventually stand trial for his alleged crimes. ''Acts'' states that Paul preached in Rome for two years from his rented home while awaiting trial. It does not state what happened after this time, but it is likely Paul was freed by Nero and continued to preach in Rome. It is possible that Paul also traveled to other countries like Spain and Britain before dying as a martyr. See the ''Arrest and death'' section below.

Persecution

Many plots were made against Paul in the last years of his life, especially by Jews who would stir the crowd and excite them when Paul was preaching . He was beaten more than once, and put in prison. He was persecuted in every one of his missionary journeys. He was persecuted because of a “lack of understanding, preconceptions, irritations and provocation.” The message of a risen Christ and Savior was aggravating for Jews as well as many pagan believers. During his first missionary journey, Paul was stoned in the city of Lystra for healing a crippled man. Some Jews dragged him out of the city thinking he was dead but when his disciples came around him, he miraculously got up and went into the city. Paul was also put in prison while he was in Philippi and also in Jerusalem.

Council of Jerusalem

Most scholars agree that a vital meeting between Paul and the Jerusalem church took place some time in the years 48 to 50, described in and usually seen as the same event mentioned by Paul in . The key question raised was whether Gentile converts needed to be circumcised. At this meeting, Paul claims in his letter to the Galatians that Peter, James, and John accepted Paul's mission to the Gentiles. See also Circumcision controversy in early Christianity.

Jerusalem meetings are mentioned in Acts, in Paul's letters, and some appear in both. For example, the Jerusalem visit for famine relief apparently corresponds to the "first visit" (to Cephas and James only). F. F. Bruce suggested that the "fourteen years" could be from Paul's conversion rather than the first visit to Jerusalem.

Incident at Antioch

Despite the agreement achieved at the Council of Jerusalem, as understood by Paul, Paul recounts how he later publicly confronted Peter, also called the "Incident at Antioch" over Peter's reluctance to share a meal with Gentile Christians in Antioch.

Writing later of the incident, Paul recounts: "I opposed [Peter] to his face, because he was clearly in the wrong". Paul reports that he told Peter: "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?" Paul also mentions that even Barnabas (his traveling companion and fellow apostle until that time) sided with Peter.

The final outcome of the incident remains uncertain. The Catholic Encyclopedia states: "Paul's account of the incident leaves no doubt that Peter saw the justice of the rebuke." In contrast, L. Michael White's ''From Jesus to Christianity'' claims: "The blowup with Peter was a total failure of political bravado, and Paul soon left Antioch as persona non grata, never again to return."

The primary source for the ''Incident at Antioch'' is Paul's letter to the Galatians.

Visits to Jerusalem in Acts and the epistles

This table is adapted from White, ''From Jesus to Christianity.'' Note that the matching of Paul's travels in the Acts and the travels in his Epistles is done for the reader's convenience and is not approved of by all scholars.

	* First visit to Jerusalem	** "after many days" of Damascus conversion	** preaches openly in Jerusalem with Barnabas	** meets apostles		* First visit to Jerusalem	** three years after Damascus conversion	** sees only Cephas (Peter) and James
	* Second visit to Jerusalem,	** for famine relief		* There is debate over whether Paul's visit in Galatians 2 refers to the visit for famine relief (Acts 11:30, 12:25) or the Jerusalem Council (Acts 15). If it refers to the former, then this was the trip made "after an interval of fourteen years" (Gal. 2:1).
	* Third visit to Jerusalem	** with Barnabas	** "Council of Jerusalem"	** followed by confrontation with Barnabas in Antioch		* Another visit to Jerusalem	** 14 years later (after Damascus conversion?)	** with Barnabas and Titus	** possibly the "Council of Jerusalem"	** Paul agrees to "remember the poor"	** followed by confrontation with Peter and Barnabas in Antioch
	* Fourth visit to Jerusalem	** to "greet the church"		* Apparently unmentioned.
	* Fifth visit to Jerusalem	** after an absence of several years	** to bring gifts for the poor and to present offerings	** Paul arrested		* Another visit to Jerusalem	** to deliver the collection for the poor

Arrest and death

Paul arrived in Jerusalem in 57 with a collection of money for the community there. Acts reports that he was warmly received. But Acts goes on to recount how he was interrogated by James for 'teaching all the Jews living among the gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs'.(Acts 21, 21) Paul underwent a purification ritual in order to give the Jews no grounds to bring accusations against him for not following their law. Paul however continued to preach against circumcision, Jewish dietary restrictions, and other requirements of the Torah. This made a final rift inevitable with the Jews. Paul caused a stir when he appeared at the Temple, and he escaped being killed by the crowd by being taken into custody. He was held as a prisoner for two years in Caesarea until a new governor reopened his case in 59. When accused of treason, he appealed to Caesar, claiming his right as a citizen of Rome to appear there before a proper court and to defend himself of the charges.

Acts recounts that on the way to Rome Paul was shipwrecked on "Melite" (Malta), where he was met by Publius and the islanders, who showed him "unusual kindness". He arrived in Rome ''c'' 60 and spent two years under house arrest. All told, during his ministry the Apostle Paul spent roughly 5½ to 6 years as a prisoner or in prison.

Irenaeus of Lyons in the 2nd century believed that Peter and Paul had been the founders of the Church in Rome and had appointed Linus as succeeding bishop. Paul was not a bishop of Rome nor did he bring Christianity to Rome since there were already Christians in Rome when he arrived there (Acts 28:14-15). Also Paul wrote his letter to the church at Rome before he had visited Rome (Romans 1:1,7,11-13; 15:23-29). However, Paul would have played an important role in the life of the early church at Rome.

Neither the Bible nor other history says how or when Paul died. According to Christian tradition, Paul was beheaded in Rome during the reign of Nero around the mid-60s at ''Tre Fontane Abbey'' (English: Three Fountains Abbey). By comparison, tradition has Peter being crucified upside-down. Paul's Roman citizenship accorded him the more merciful death by beheading.

In June 2009, Pope Benedict announced excavation results concerning the tomb of Paul at the Basilica of Saint Paul Outside the Walls. The sarcophagus was not opened but was examined by means of a probe, which revealed pieces of incense, purple and blue linen, and small bone fragments. The bone was radiocarbon dated to the 1st or 2nd century. According to the Vatican, these findings were consistent with the traditional claim that the tomb is Paul's.

Writings

Fourteen epistles in the New Testament are attributed to Paul. Seven of these -- Romans, 1st Corinthians, 2nd Corinthians, Galatians, Phillipians, 1st Thessalonians and Philemon -- are almost universally accepted as being actually written by Paul. Scholars generally agree that four others were not written by Paul, those being 1st Timothy, 2nd Timothy, Titus, and Hebrews. As to the remaining three -- Ephesians, Colossians and 2nd Thessalonians -- scholars are almost evenly divided. Of those written by Paul, all except Galatians appear to have been dictated through a secretary, who would paraphrase the message, as was the practice among 1st-century scribes. The epistles were circulated in the Christian community and read aloud by church members along with other works. Paul's epistles were viewed from early times as scripture and later established as Canon of Scripture. Critical scholars regard Paul's epistles, which were written between 50 and 62 AD, to be the earliest books of the New Testament. They are referenced as early as c. 96 by Clement of Rome.

Authorship

Paul's letters are largely written to churches which he had visited; he was a great traveler, visiting Cyprus, Asia Minor (modern Turkey), mainland Greece, Crete, and Rome. His letters are full of expositions of what Christians should believe and how they should live. He does not tell his correspondents (or the modern reader) much about the life of Jesus; his most explicit references are to the Last Supper and the crucifixion and resurrection. His specific references to Jesus' teaching are likewise sparse, raising the question, still disputed, as to how consistent his account of the faith is with that of the four canonical Gospels, Acts, and the Epistle of James. The view that Paul's Christ is very different from the historical Jesus has been expounded by Adolf Harnack among many others. Nevertheless, he provides the first written account of what it is to be a Christian and thus of Christian spirituality.

Of the fourteen letters attributed to Paul and included in the Western New Testament canon, there is little or no dispute that Paul actually wrote at least seven, those being Romans, First Corinthians, Second Corinthians, Galatians, Philippians, First Thessalonians, and Philemon. Hebrews (no relation to the Gospel according to the Hebrews), which was ascribed to him in antiquity, was questioned even then, never having an ancient attribution, and in modern times is considered by most experts as not by Paul (see also Antilegomena). The authorship of the remaining six Pauline epistles is disputed to varying degrees.

The authenticity of Colossians has been questioned on the grounds that it contains an otherwise unparalleled description (among his writings) of Jesus as 'the image of the invisible God,' a Christology found elsewhere only in John's gospel. On the other hand, the personal notes in the letter connect it to Philemon, unquestionably the work of Paul. Internal evidence shows close connection with Philippians. Ephesians is a very similar letter to Colossians, but is almost entirely lacking in personal reminiscences. Its style is unique. It lacks the emphasis on the cross to be found in other Pauline writings, reference to the Second Coming is missing, and Christian marriage is exalted in a way which contrasts with the reference in . Finally, according to R.E. Brown, it exalts the Church in a way suggestive of a second generation of Christians, 'built upon the foundation of the apostles and prophets' now past. The defenders of its Pauline authorship argue that it was intended to be read by a number of different churches and that it marks the final stage of the development of Paul of Tarsus's thinking. It has to be noted, too, that the moral portion of the Epistle, consisting of the last two chapters has the closest affinity with similar portions of other Epistles, while the whole admirably fits in with the known details of St. Paul's life, and throws considerable light upon them.

The Pastoral Epistles, 1 and 2 Timothy, and Titus have likewise been put in question as Pauline works. Three main reasons are advanced: first, their difference in vocabulary, style, and theology from Paul's acknowledged writings; Defenders of the authenticity note, that they were then probably written in the name and with the authority of the Apostle by one of his companions, to whom he distinctly explained what had to be written, or to whom he gave a written summary of the points to be developed, and that when the letters were finished, St. Paul read them through, approved them, and signed them. Secondly, the difficulty in fitting them into Paul's biography as we have it. They, like Colossians and Ephesians, were written from prison but suppose Paul's release and travel thereafter. However, Christianity was not yet declared a religio illicita at the time they were written, and according to Roman law there was nothing deserving of death against him. Finally, the concerns expressed are very much the practical ones as to how a church should function. They are more about maintenance than about mission.

2 Thessalonians, like Colossians, is questioned on stylistic grounds, with some noting, among other peculiarities, a dependence on 1 Thessalonians yet a distinctiveness in language from the Pauline corpus. This, again, is explainable by the possibility of St. Paul requesting one of his companions to write the letter for him under his instructions.

Atonement

Paul wrote down much of the theology of atonement. Paul taught that Christians are redeemed from the Law (see Supersessionism) and from sin by Jesus' death and resurrection. His death was an expiation; as well as a propitiation, and by Christ's blood, peace is made between God and man. By baptism, a Christian shares in Jesus' death and in his victory over death, gaining, as a free gift, a new, justified status of sonship.

Relationship with Judaism

Some scholars see Paul (or Saul) as completely in line with 1st-century Judaism (a "Pharisee" and student of Gamaliel), others see him as opposed to 1st-century Judaism (see Marcionism), while still others see him as somewhere in between these two extremes, opposed to "Ritual Laws" (see for example Circumcision controversy in early Christianity) but in full agreement on "Divine Law". These views of Paul are paralleled by the views of Biblical law in Christianity.

Paul's theology of the gospel accelerated the separation of the messianic sect of Christians from Judaism, a development contrary to Paul's own intent. He wrote that the faith of Christ was alone decisive in salvation for Jews and Gentiles alike, making the schism between the followers of Christ and mainstream Jews inevitable and permanent. He argued that Gentile converts did not need to become Jews, get circumcised, follow Jewish dietary restrictions, or otherwise observe Mosaic laws. Nevertheless, in Romans he insisted on the positive value of the Law, as a moral guide.

E. P. Sanders' publications have since been taken up by Professor James Dunn who coined the phrase "The New Perspective on Paul" and N.T. Wright, the Anglican Bishop of Durham. Wright, noting a difference between Galatians and Romans, the later being much more positive about the continuing covenant between God and his ancient people than the former, contends that works are not insignificant but rather proof of attaining the redemption of Jesus Christ by grace (free gift received by faith) and that Paul distinguishes between works which are signs of ethnic identity and those which are a sign of obedience to Christ.

World to come

According to Ehrman, Paul believed that Jesus would return within his lifetime. He states that Paul expected that Christians who had died in the mean time would be resurrected to share in God's kingdom, and he believed that the saved would be transformed, assuming supernatural bodies.

Paul's teaching about the end of the world is expressed most clearly in his letters to the Christians at Thessalonica. Heavily persecuted, it appears that they had written asking him first about those who had died already, and, secondly, when they should expect the end. He assures them that the dead will rise first and be followed by those left alive. This suggests an imminence of the end but he is unspecific about times and seasons, and encourages his hearers to expect a delay. The form of the end will be a battle between Jesus and the man of lawlessness whose conclusion is the triumph of Christ.

Role of women

A verse in the first letter to Timothy, 1 Timothy 2:12 ("I suffer not a woman"), traditionally attributed to Paul, is often used as the main biblical authority for prohibiting women from becoming ordained clergy and or holding certain other positions of ministry and leadership in Christianity, though Paul's authorship of this letter is debated. The Letter to Timothy is also often used by many churches to deny women a vote in church affairs, reject women from serving as teachers of adult Bible classes, prevent them from serving as missionaries, and generally disenfranchise women from the duties and privileges of church leadership. The apparent message of this verse may seem anachronistic to 21st century Western societies with their emphasis on gender egalitarianism and non-discrimination.

The KJV translation of this passage seems to be saying that women in the churches are to have no leadership roles vis a vis men. Whether it also forbids women from teaching children and women is dubious as even those Catholic churches that prohibit female priests, permit female abbesses to teach and exercise authority over other females. Any interpretation of this portion of Scripture must wrestle with the theological, contextual, syntactical, and lexical difficulties embedded within these few words. Fuller Seminary theologian J. R. Daniel Kirk finds evidence in Paul’s letters of a much more inclusive view of women. He writes that is a tremendously important witness to the important role of women in the early church. Paul praises Phoebe for her work as a deaconess and Junia who was (according to some scholars) an Apostle. Kirk points to recent studies that have led "many scholars" to conclude that the passage in ordering women to "be silent" during worship was a later addition, apparently by a different author, and not part of Paul’s original letter to Corinth. Other scholars such as Giancarlo Biguzzi, claim that Paul's restriction on women speaking in is genuine to Paul but applies to a particular case of prohibiting asking questions or chatting and is not a general prohibition on any woman speaking since in Paul affirms the right of women to prophesy. Kirk's third example of a more inclusive view is : "There is neither Jew nor Greek, slave nor free, ''male nor female'', for you are all one in Christ Jesus (italics added). In pronouncing an end within the church to the divisions which are common in the world around it, he concludes by highlighting the fact that "...there were New Testament women who taught and had authority in the early churches, that this teaching and authority was sanctioned by Paul, and that Paul himself offers a theological paradigm within which overcoming the subjugation of women is an anticipated outcome."

Influence on Christianity

Paul's influence on Christian thinking arguably has been more significant than any other New Testament author. Paul declared that faith in Christ made the Torah unnecessary for salvation, exalted the Christian church as the body of Christ, and depicted the world outside the Church as under judgment.

Lord's Supper

Paul's writings include the earliest reference to the supper of the Lord, a rite traditionally identified as the Christian Eucharist.

Eastern tradition

In the East, church fathers reduced the element of election in Romans 9 to divine foreknowledge. The themes of predestination found in Western Christianity do not appear in Eastern theology.

Western tradition

Augustine's foundational work on the gospel as a gift (grace), on morality as life in the Spirit, on predestination, and on original sin all derives from Paul, especially Romans.

In the Reformation, Martin Luther expressed Paul's doctrine of faith most strongly as justification by faith alone. John Calvin developed Augustine's predestination into double predestination.

Modern theology

In his commentary The Epistle to the Romans (Ger. Der Römerbrief; particularly in the thoroughly re-written second edition of 1922) Karl Barth argued that the God who is revealed in the cross of Jesus challenges and overthrows any attempt to ally God with human cultures, achievements, or possessions. Some theologians believe this work to be the most important theological treatise since Friedrich Schleiermacher's On Religion: Speeches to its Cultured Despisers.

As in the Eastern tradition in general, Western humanists interpret the reference to election in Romans 9 as reflecting divine foreknowledge.

Church tradition

Various Christian writers have suggested more details about Paul's life.

1 Clement, a letter written by the Roman bishop Clement of Rome, around the year 90 reports this about Paul:

"By reason of jealousy and strife Paul by his example pointed out the prize of patient endurance. After that he had been seven times in bonds, had been driven into exile, had been stoned, had preached in the East and in the West, he won the noble renown which was the reward of his faith, having taught righteousness unto the whole world and having reached the farthest bounds of the West; and when he had borne his testimony before the rulers, so he departed from the world and went unto the holy place, having been found a notable pattern of patient endurance."

Commenting on this passage, Raymond Brown writes that while it "does not explicitly say" that Paul was martyred in Rome, "such a martyrdom is the most reasonable interpretation." Eusebius of Caesarea, who wrote in the 4th century, states that Paul was beheaded in the reign of the Roman Emperor Nero. This event has been dated either to the year 64, when Rome was devastated by a fire, or a few years later, to 67. The San Paolo alle Tre Fontane church was built on the location where the execution was believed to have taken place. A Roman Catholic liturgical solemnity of Peter and Paul, celebrated on June 29, may reflect the day of his martyrdom, other sources have articulated the tradition that Peter and Paul died on the same day (and possibly the same year). The apocryphal Acts of Paul, the apocryphal Acts of Peter suggest that Paul survived Rome and traveled further west. Some hold the view that he could have revisited Greece and Asia Minor after his trip to Spain, and might then have been arrested in Troas, and taken to Rome and executed. A tradition holds that Paul was interred with Saint Peter ''ad Catacumbas'' by the via Appia until moved to what is now the Basilica of Saint Paul Outside the Walls in Rome. Bede, in his ''Ecclesiastical History'', writes that Pope Vitalian in 665 gave Paul's relics (including a cross made from his prison chains) from the crypts of Lucina to King Oswy of Northumbria, northern Britain. However, Bede's use of the word "relic" was not limited to corporal remains.

Paul, who was quite possibly martyred in Rome, has long been associated with that city and its church. Paul is the patron saint of London.

Critical views

Elaine Pagels, professor of religion at Princeton University and an authority on Gnosticism, argues that Paul was a Gnostic and that the anti-Gnostic Pastoral Epistles were "pseudo-Pauline" forgeries written to rebut this.

British Jewish scholar Hyam Maccoby contended that the Paul as described in the Book of Acts and the view of Paul gleaned from his own writings are very different people. Some difficulties have been noted in the account of his life. Paul as described in the Book of Acts is much more interested in factual history, less in theology; ideas such as justification by faith are absent as are references to the Spirit, according to Maccoby. He also pointed out that there are no references to John the Baptist in the Pauline Epistles, although Paul mentions him several times in the Book of Acts.

Others have objected that the language of the speeches is too Lukan in style to reflect anyone else's words. Moreover, George Shillington writes that the author of Acts most likely created the speeches accordingly and they bare his literary and theological marks. Conversely, Howard Marshall writes that the speeches were not entirely the inventions of the author and while they may not be accurate word-for-word, the author nevertheless records the general idea of them.

F. C. Baur (1792–1860), professor of theology at Tübingen in Germany, the first scholar to critique Acts and the Pauline Epistles, and founder of the Tübingen School of theology, argued that Paul, as the "Apostle to the Gentiles", was in violent opposition to the original 12 Apostles. Baur considers the Acts of the Apostles were late and unreliable. This debate has continued ever since, with Adolf Deissmann (1866–1937) and Richard Reitzenstein (1861–1931) emphasising Paul's Greek inheritance and Albert Schweitzer stressing his dependence on Judaism.

Maccoby theorized that Paul synthesized Judaism, Gnosticism, and mysticism to create Christianity as a cosmic savior religion. According to Maccoby, Paul's Pharisaism was his own invention, though actually he was probably associated with the Sadducees. Maccoby attributed the origins of Christian anti-Semitism to Paul and claims that Paul's view of women, though inconsistent, reflects his Gnosticism in its misogynist aspects.

Professor Robert Eisenman of California State University, Long Beach argues that Paul was a member of the family of Herod the Great. Professor Eisenman makes a connection between Paul and an individual identified by Josephus as "Saulus," a "kinsman of Agrippa." Another oft-cited element of the case for Paul as a member of Herod's family is found in where Paul writes, "Greet Herodion, my kinsman."

Among the critics of Paul the Apostle was Thomas Jefferson who wrote that Paul was the "first corrupter of the doctrines of Jesus." Howard Brenton's 2005 play "Paul" takes a skeptical view of his conversion.

F.F. Powell argues that Paul, in his epistles, made use of many of the ideas of the Greek philosopher Plato, sometimes even using the same metaphors and language. For example, in ''Phaedrus'', Plato has Socrates saying that the heavenly ideals are perceived as though "through a glass dimly." These words are echoed by Paul in .

See also

Achaichus

Conversion of Paul

Jesusism

New Covenant

Old Testament: Christian views of the Law

Paul of Tarsus and Judaism

Pauline Christianity

Pauline Epistles

Persecution of Christians in the New Testament

Persecution of religion in ancient Rome

St. Paul's Cathedral

References

Notes

Bibliography

Aulén, Gustaf. ''Christus Victor'' (SPCK 1931)

Brown, Raymond E. ''An Introduction to the New Testament.'' Anchor Bible Series, 1997. ISBN 0–385–24767–2.

Brown, Raymond E. '' The Church the Apostles left behind''(Chapman 1984)

Bruce, F.F. 'Is the Paul of Acts the Real Paul?' ''Bulletin John Rylands Library'' 58 (1976) 283–305

Bruce, F.F., ''Paul: Apostle of the Heart Set Free'' (ISBN 0–8028–4778–1)

Conzelmann, Hans, ''the Acts of the Apostles—a Commentary on the Acts of the Apostles'' (Augsburg Fortress 1987)

Davies, W. D. "The Apostolic Age and the Life of Paul" in Matthew Black, ed. Peake's Commentary on the Bible. London: T. Nelson, 1962. ISBN 0-8407-5019-6

Davies, W. D. ''Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology.'' S.P.C.K., 3rd ed., 1970. ISBN 0-281-02449-9

Dunn, James D.G., 1990, ''Jesus, Paul and the Law'' Louisville,KY: Westminster John Knox Press. ISBN 0-664-25095-5

Dunn, James D. G., ''Jesus, Paul, and the Gospels'' (Grand Rapids (MI), Wm. B. Eerdmans, 2011).

Hanson, Anthony T. ''Studies in Paul's Technique and Theology.'' Eerdmans, 1974. ISBN 0-8028-3452-3

Harris, Stephen L. ''Understanding the Bible.'' Palo Alto: Mayfield. 1985. ISBN 978-1-55934-655-9

Holzbach, Mathis Christian, Die textpragmat. Bedeutung d. Kündereinsetzungen d. Simon Petrus u.d. Saulus Paulus im lukan. Doppelwerk, in: Jesus als Bote d. Heils. Stuttgart 2008, 166-172.

Irenaeus, ''Against Heresies,'' i.26.2

Maccoby, Hyam. ''The Mythmaker: Paul and the Invention of Christianity.'' New York: Harper & Row, 1986. ISBN 0–06–015582–5.

Kim, Yung Suk. ''A Theological Introduction to Paul's Letters''. Eugene, Oregon: Cascade Books, 2011. ISBN 978-1608997930

MacDonald, Dennis Ronald, 1983. ''The Legend and the Apostle: The Battle for Paul in Story and Canon'' Philadelphia: Westminster Press.

Murphy-O'Connor, Jerome, ''Jesus and Paul: Parallel lives'' (Collegeville, Minn.: Liturgical Press, 2007) ISBN 0-8146-5173-9

Murphy-O'Connor, Jerome, ''Paul the Letter-Writer: His World, His Options, His Skills'' (Collegeville, Minn.: Liturgical Press, 1995) ISBN 0-8146-5845-8

Murphy-O'Connor, Jerome, ''Paul: A Critical Life'' (Oxford: Clarendon Press, 1996) ISBN 0-19-826749-5

Ogg, George. “Chronology of the New Testament.” Matthew Black, ed. ‘’Peake's Commentary on the Bible.’’ Nelson, 1962. ISBN 0-8407-5019-6

Rashdall, Hastings, ''The Idea of Atonement in Christian Theology'' (1919)

Ruef, John, ''Paul's First letter to Corinth'' (Penguin 1971)

Sanders, E.P., ''Paul and Palestinian Judaism'' (1977)

Segal, Alan F. ''Paul, the Convert'', (New Haven/London, Yale University Press, 1990) ISBN 0-300-04527-1.

Segal, Alan F., "Paul, the Convert and Apostle" in ''Rebecca's Children: Judaism and Christianity in the Roman World'' (Harvard University Press 1986).

External links

2008 Saint Paul year

Catholic Encyclopedia: Paul of Tarsus

Catholic Perspective on Paul

Documentary film on Apostle Paul

Encyclopædia Britannica: Paul, 1911

Maps of Paul's three missionary journeys and final captive journey

Novena to Saint Paul Apostle

Paul's mission and letters From PBS Frontline series on the earliest Christians.

Representations of Saint Paul

Saint Paul of Tarsus: the true story

"Saint Paul, the Apostle." Encyclopædia Britannica Online. 2009.

The Apostle and the Poet: Paul and Aratus Dr. Riemer Faber

The Apostle Paul's Shipwreck: An Historical Examination of Acts 27 and 28

Why Paul Went West: The Differences Between the Jewish Diaspora Biblical Archaeology Review

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