Thematische Bibliographien / Church of the Master (New York, N.Y.)

Auswahl der wissenschaftlichen Literatur zum Thema „Church of the Master (New York, N.Y.)“

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Veröffentlicht am 26. Juli 2024

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Zeitschriftenartikel zum Thema "Church of the Master (New York, N.Y.)"

1

Kornilov, Alexandr. „Educator S. N. Bogolyubov and his remarks about the parish schools of the Russian Orthodox Church in the states of New York and Pennsylvania (1962—1968)“. INTELLIGENTSIA AND THE WORLD, Nr. 3 (01.10.2020): 115–28. http://dx.doi.org/10.46725/iw.2020.3.7.

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The article studies publications of Semyon Nikolayevich Bogolyubov, 1889—1971, an outstanding educator of Russian Abroad. These publications were devoted to his trips to parish schools of the Russian Church Abroad (ROCOR). The educator S. N. Bogolyubov served in the 1960s as Chief Clerk of the Educational Council under Synod of Bishops of the Russian Church Abroad. In order to maintain effective control over and to improve learning process the teacher visited a few parish schools in 1962—1968. In particular, he visited such famous parishes in the states of New York and Pennsylvania as the Holy Protection Church in Nyack, the Joy of All Who Sorrow Church in Philadelphia, the St. Vladimir Parish of the same city, and the Convent of New Diveyevo in Spring Valley. S. N. Bogolyubov reflected some results of his trips in reports which were published by the Orthodox Russia journal, the print organ of the ROCOR St. Trinity Monastery in Jordanville, New York. Reading and analysis of the Bogolyubov publications give researcher an opportunity to reconstruct the little-known activities of this activist of Church and community, to show the daily work of the parish schools, to identify challenges and achievements that the parish institutions of educations had, to get to know the features of the most successful school teachers. The above issues have not yet been addressed in the studies of Russian historians and specialists on history of intelligentsia. That is why this article seems relevant. The author used methods of criticism of historical source as well as methods of induction and deduction. The author came to the conclusion that the parish schools of New York and Pennsylvania performed an important function, namely, they conserved and supported Russian ethnic and religious identity among Russian youth. During the trips to schools, the teacher opened and published the most successful methods of education. Hierarchs of the Church Abroad highly appreciated the activities of the teacher and recommended that parishes make wide use of pedagogical methods of Bogolyubov.
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Hackett, David G. „The Prince Hall Masons and the African American Church: The Labors of Grand Master and Bishop James Walker Hood, 1831–1918“. Church History 69, Nr. 4 (Dezember 2000): 770–802. http://dx.doi.org/10.2307/3169331.

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During the late nineteenth century, James Walker Hood was bishop of the North Carolina Conference of the African Methodist Episcopal Zion Church and grand master of the North Carolina Grand Lodge of Prince Hall Masons. In his forty-four years as bishop, half of that time as senior bishop of the denomination, Reverend Hood was instrumental in planting and nurturing his denomination's churches throughout the Carolinas and Virginia. Founder of North Carolina's denominational newspaper and college, author of five books including two histories of the AMEZ Church, appointed assistant superintendent of public instruction and magistrate in his adopted state, Hood's career represented the broad mainstream of black denominational leaders who came to the South from the North during and after the Civil War. Concurrently, Grand Master Hood superintended the southern jurisdiction of the Prince Hall Masonic Grand Lodge of New York and acted as a moving force behind the creation of the region's black Masonic lodges—often founding these secret male societies in the same places as his fledgling churches. At his death in 1918, the Masonic Quarterly Review hailed Hood as “one of the strong pillars of our foundation.” If Bishop Hood's life was indeed, according to his recent biographer, “a prism through which to understand black denominational leadership in the South during the period 1860–1920,” then what does his leadership of both the Prince Hall Lodge and the AMEZ Church tell us about the nexus of fraternal lodges and African American Christianity at the turn of the twentieth century?
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Johnson, Bret. „ARCHITECT OF CATHEDRAL MUSIC: AN INTERVIEW WITH PHILIP MOORE“. Tempo 65, Nr. 257 (Juli 2011): 63–67. http://dx.doi.org/10.1017/s0040298211000271.

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Philip Moore (b. 1943) has had a distinguished career as a cathedral musician, organist and, increasingly in recent years, as a composer. He began his career as a music master at Eton College and subsequently held a number of important positions, firstly at Canterbury and Guildford Cathedrals and latterly as Master of the Music at York Minster (1983–2008). His impressive catalogue of 400 works contains a substantial body of church music, but he has also written instrumental music and some larger works with orchestra including an organ concerto. His music draws on a wide sphere of influences with a strong tilt towards Vaughan Williams, Howells and Britten, plainchant and Duruflé and those whom he regards as the great classical architects of music: Bach, Brahms, Mozart and Hindemith amongst many others. On 20 November 2010 his new cantata Ode to St Cecilia was premièred in Guildford Cathedral. The composer has said that the genesis and design of the work derives from Britten's St Nicholas to which he hopes it will be seen as complementary. This interview took place in October 2009 before a recital devoted entirely to Moore's organ music at St Paul's Cathedral in London.
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Urbanczyk, Aaron. „A "Study of Church in America": Catholicism as Exotic Other in The Damnation of Theron Ware“. Religion and the Arts 10, Nr. 1 (2006): 39–58. http://dx.doi.org/10.1163/156852906776520308.

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AbstractThe Damnation of Theron Ware is the tale of a young Methodist minister's tragic downfall set in rural upstate New York. The inexperienced Reverend Ware finds himself in an environment which triggers his moral, spiritual, and intellectual degeneration. The novel represents Theron's temptations as a complex and organically connected web, at the center of which is Catholicism. "Unreformed" old world Roman Catholicism subsumes under its metaphorical auspices every specific register of transgressive alterity in Theron's imagination (e.g., ethnicity, aesthetics, the intellectual life, the erotic). Theron's romantic imagination radically misperceives Catholicism; it becomes the abyss of difference against which Theron gives way to "enlightened" agnosticism, pride, lust, avarice, covetousness, and self-loathing. The innocent young Methodist parson eventually loses his faith and becomes a stalker, a gossip, a thief, and a would-be adulterer. This transformation takes place through his experience with the Catholic "other" represented by Celia Madden, Father Vincent Forbes, and Dr. Ledsmar. Theron Ware misinterprets everyone associated with Catholicism, recasting the Catholic as the master trope under which all his desires for exotic transgression find an object. The Catholic becomes a dangerous mirror of Theron's perverse desires which "illumines" the way to his "Damnation."
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Fatima, Nishat. „David N. Weil. Economic Growth. (Second Edition). New York: Addison Wesley Press, 2009. 565 pages. Paperback. Price not given.“ Pakistan Development Review 46, Nr. 3 (01.09.2007): 306–7. http://dx.doi.org/10.30541/v46i3pp.306-307.

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Despite the great concern towards the issue of the convergence of economies, the world is still witnessing the gap between rich and poor being widened progressively. The book examines the interesting question of why some countries are rich and some are poor-why they differ in their levels of income and their rates of economic growth. Featuring the latest data, new case studies, and a number of significant additions in the content, the new Second Edition takes the Weil legacy further. The text develops a very balanced relevance of both macroeconomics’ classical roots and its current practice in the field of growth. Engagingly written, it brings into use simple models, close to reality examples, and instructive tables and figures to address the key issues. Chapter summaries, list of key concepts at the beginning of each chapter, questions for review, as well as problems and applications to help the diligent reader master the material he provides. The clarity of the writing, the richness of the empirical and quantitative descriptions, and the best available evidence of some of the modern economies confronting growth issues, however, would further deepen his interest.
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Fatima, Nishat. „David N. Weil. Economic Growth. (Second Edition). New York: Addison Wesley Press, 2009. 565 pages. Paperback. Price not given.“ Pakistan Development Review 47, Nr. 3 (01.09.2008): 306–7. http://dx.doi.org/10.30541/v47i3pp.306-307.

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Despite the great concern towards the issue of the convergence of economies, the world is still witnessing the gap between rich and poor being widened progressively. The book examines the interesting question of why some countries are rich and some are poor-why they differ in their levels of income and their rates of economic growth. Featuring the latest data, new case studies, and a number of significant additions in the content, the new Second Edition takes the Weil legacy further. The text develops a very balanced relevance of both macroeconomics’ classical roots and its current practice in the field of growth. Engagingly written, it brings into use simple models, close to reality examples, and instructive tables and figures to address the key issues. Chapter summaries, list of key concepts at the beginning of each chapter, questions for review, as well as problems and applications to help the diligent reader master the material he provides. The clarity of the writing, the richness of the empirical and quantitative descriptions, and the best available evidence of some of the modern economies confronting growth issues, however, would further deepen his interest.
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Di Cola, Daniele. „Becoming Leo. Steinberg e l'Institute of Fine Arts di New York: dall’eredità dei professori tedeschi allo sviluppo di un nuovo criticism“. Storia della critica d'arte: annuario della S.I.S.C.A. 1 (2020): 65–97. http://dx.doi.org/10.48294/s2020.005.

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Leo Steinberg, born in Moscow in 1920 but raised in Berlin and London, arrived in New York in January 1945. Trained as an artist in London in the early 1950s, when he was already in his thirties, he decided to study art history at the Institute of Fine Arts (IFA), where he was educated by Jewish-German refugee art historians such as Richard Krautheimer, Wolfgang Lotz, and Erwin Panofsky. This essay reconsiders Steinberg’s work, which is well-known for its unconventional and revisionist inter- pretations, through the lens of his academic formation and the legacy of German Kunstwissenschaft in postwar America. Taking into account unpublished material (including university course notes and papers and an abandoned dissertation on the afterlife of Romanesque art), I point out how Steinberg’s first scholarly works, while respecting the methodologies of his professors, at the same time tried to “resist” their heritage. His engagement with contemporary art, for example, led him to challenge the biases of his professors, sometimes to their annoyance, as was the case with his Ph.D. dissertation on Borromini’s church of San Carlino, which was contested by his adviser Richard Krautheimer. The essay argues that during the IFA years Steinberg had already developed some of the concepts that would characterize his later intellectual trajectory: the dialogue between Old Master art and contemporary experience, the emphasis on the beholder’s physical and psychological response to artworks, the epistemological reevaluation of subjectivity, the priority of visual data over texts, and the hermeneutical validity of ambiguity and multiple levels of meaning. Through these means, Steinberg achieved a personal synthesis between historical investigation and criticism, anticipat- ing the rethinking of the methodological tradition in the 1960s and 1970s.
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Briggs, Charles F. „H. R. Loyn. The English Church, 940-1154. (The Medieval World.) New York: Pearson Education Ltd.; dist. by Longman, New York, N. Y. 2000. Pp. x, 174. $15.99. ISBN 0-582-30303-6.“ Albion 33, Nr. 4 (2001): 617–18. http://dx.doi.org/10.1017/s0095139000067831.

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Classen, Albrecht. „Peter N. Stearns, World Past to World Present: A Sketch of Global History. New York and London: Routledge, 2022, ix, 336 pp., 9 maps.“ Mediaevistik 35, Nr. 1 (01.01.2022): 392–94. http://dx.doi.org/10.3726/med.2022.01.65.

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Abstract We know clearly that we live in a global world today, and we are also pretty certain that the pre-modern period would be better understood if we approached it with a global perspective, as problematic as it certainly might be. The Americas and Australia, but also many parts of Africa and northern Asia were completely unknown to most Europeans and vice versa. But there were economic ties throughout time, and the Christian Church made many efforts already in the Middle Ages to missionize far beyond the confines of Europe. The Vikings were truly global operators during the height of their activities well to the tenth and maybe even eleventh centuries, and we also ought to incorporate the Jews as global players. Ironically, even the history of pandemics, such as the Justinian plague (541–549) and the Black Death (1347–1351), were explicit indicators of global connections.
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Tucker, Carolyn M., Tasia M. Smith, Guillermo M. Wippold, Nicole E. Whitehead, Tara A. Morrissette, Jaime L. Williams, Nwakaego A. Ukonu, Tya M. Arthur, Yvette M. Sealy und Benjamin S. Crosier. „Impact of a University-Community Partnership Approach to Improving Health Behaviors and Outcomes Among Overweight/Obese Hispanic Adults“. American Journal of Lifestyle Medicine 11, Nr. 6 (22.01.2016): 479–88. http://dx.doi.org/10.1177/1559827615623773.

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Objective. To examine the impact of a community-informed and community-based Health-Smart Church (HSC) Program on engagement in health promoting behaviors (healthy eating and physical activity) and health outcomes (body mass index, weight, and systolic and diastolic blood pressure). Design. A total of 70 overweight/obese Hispanic adults participated in an intervention group (n = 37) or a waitlist control group (n = 33) in 2 Hispanic churches in Bronx, New York. Results. Post-intervention the intervention group significantly increased in frequency of healthy eating and physical activity compared to the waitlist control group. Although no significant changes in body mass index or systolic blood pressure were found for either group, the intervention group decreased significantly in weight from pre-intervention to post-intervention. Conclusions. The results of the present study add to the growing body of literature evidencing the successful use of community-engaged and community-based participatory health promotion interventions with racial/ethnic minority populations and highlight important practices and considerations for similar health promotion interventions with these communities.
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Bücher zum Thema "Church of the Master (New York, N.Y.)"

1

Pinel, Stephen L. Organbuilding along the Erie and Chenango Canals: Alvinza and George N. Andrews of Utica, New York. Richmond, VA: OHS Press, 2010.

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Holy, Trinity Ukrainian Catholic Parish (Kerhonkson New York). Ukraïnsʹka katolyt︠s︡ʹka parafii︠a︡ Presvi︠a︡toï Triĭt︠s︡i, Kerhonkson, N. Ĭ.: 35-litti︠a︡ parafiï i 25-litti︠a︡ t︠s︡erkvy = Holy Trinity Ukrainain Catholic Parish Kerhonkson, N.Y. : 35th anniversary of the parish and 25th anniversary of the Church. Kerhonkson, NY: [Jubilee Committee], 2000.

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Holy, Trinity Ukrainian Catholic Parish (Kerhonkson New York). Ukraïnsʹka katolyt︠s︡ʹka parafii︠a︡ Presvi︠a︡toï Triĭt︠s︡i, Kerhonkson, N. Ĭ.: 35-litti︠a︡ parafiï i 25-litti︠a︡ t︠s︡erkvy = Holy Trinity Ukrainain Catholic Parish Kerhonkson, N.Y. : 35th anniversary of the parish and 25th anniversary of the Church. Kerhonkson, NY: [Jubilee Committee], 2000.

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Holy Trinity Ukrainian Catholic Parish (Kerhonkson, New York). Ukraïnsʹka katolyt︠s︡ʹka parafii︠a︡ Presvi︠a︡toï Triĭt︠s︡i, Kerhonkson, N. Ĭ.: 35-litti︠a︡ parafiï i 25-litti︠a︡ t︠s︡erkvy = Holy Trinity Ukrainain Catholic Parish Kerhonkson, N.Y. : 35th anniversary of the parish and 25th anniversary of the Church. Kerhonkson, NY: [Jubilee Committee], 2000.

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1802-1861, Murray Nicholas, Hrsg. Salvation: A sermon, preached in Balmoral Scotland, before Her Majesty, the Queen by the Rev. John Cumming, D.D. and The Decline of popery, an address delivered in New York, by the Rev. N. Murray .. Toronto: Re-printed at the Examiner office, 1993.

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Soskice, Janet Martin. The sisters of Sinai: How two lady adventurers discovered the Lost Gospels. New York: Alfred A. Knopf, 2009.

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Soskice, Janet Martin. The Sisters of Sinai. New York: Knopf Doubleday Publishing Group, 2009.

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Milnor, James. Sermon Occasioned by the Death of His Excellency Dewitt Clinton, Late Governor of the State of New-York: Preached in St. George's Church, N. Y. , on Sunday, February 24 1828. HardPress, 2020.

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Master Builders Bible for Men. Augsburg Fortress Publishers, 2003.

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Hughes, John, und Erastus Brooks. Controversy Between Senator Brooks and +john, Archbishop of New York : Growing Out of the Speech of Senator Brooks on the Church Property Bill: In the N. Y. State Senate, March 6 1855. Creative Media Partners, LLC, 2018.

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Buchteile zum Thema "Church of the Master (New York, N.Y.)"

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Clinton, Catherine. „Ella Baker (1903-1986)“. In Portraits of American Women, 561–78. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195120486.003.0023.

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Abstract Born in Norfolk, Virginia, in 1903, Ella Baker never forgot her roots. Her father Blake was a waiter on the ferry to Washington, while her mother Georgianna was active in the church. When the family moved to Littleton, North Carolina in 1910, they settled on land once owned by Baker’s grandparents’ former master. Her parents prized education and Baker graduated from Shaw University, a black college in Raleigh, North Carolina, in 1927. She moved to New York City and became a journalist and reformer, participating in local New Deal politics.
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Robin, Corey. „Upstairs, Downstairs“. In Fear, 227–48. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195157024.003.0007.

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Abstract In the United States, there is arguably no higher virtue than hard work. At other times, in other places, work has been a biblical curse, the mark of the laboring classes, the dividing line between the bourgeoisie and leisured aristocracy. Here, it is the universal instrument of an achieved identity, the symbol of status earned rather than inherited. It seems strange that we in the United States should so fasten work to personal identity, for a deep, if unacknowledged, current in our culture suggests that the workplace has frequently been inhospitable to the individual. Benjamin Franklin, the original self-made man, discovered the self that made the man not through work, as is commonly thought, but through its refusal. Franklin worked at the Boston printing press of his older brother James. Deeming himself the “master” and Ben “his apprentice,” the older brother regularly beat the younger, and according to Ben, “demean’d me too much in some he requir’d of me.” So Ben decided to “assert my freedom” and look for work elsewhere. But because James made sure no other employer would hire his brother, Ben decided to flee Boston for New York. Fearing that if he “attempted to go openly, means would be used to prevent me,” Ben had a ship captain secretly shepherd him out of the city. Thus did the avatar of hard work go into exile—not from the British crown or the elders of the church, but from his employer and the Boston blacklist—and make his first stab at freedom and selfhood.
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