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Thematische Bibliographien / Second Church in Boston / Zeitschriftenartikel

Zeitschriftenartikel zum Thema „Second Church in Boston“

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Autor: Grafiati

Veröffentlicht am 26. Juli 2024

Zuletzt aktualisiert am 27. Juli 2024

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1

Corrigan, John. „Catholick Congregational Clergy and Public Piety“. Church History 60, Nr. 2 (Juni 1991): 210–22. http://dx.doi.org/10.2307/3167526.

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The history of Congregationalism in early eighteenth-century Boston has long been dominated by the figure of Cotton Mather (1663–1728), the learned pastor of Boston's Second Church. From Benjamin Franklin's notice of Mather's “do-good” campaign of Christian charitable works to recent scholarly studies of Mather's closet piety, historians have measured the religious mood of the period by the yardstick of ideas, joys, and complaints in Mather's voluminous writings. In the process, some questions about the history of Congregationalism have been answered, but historical understanding of the period has been hindered by the relative lack of scholarly attention to the theology of other members of the clergy who served Boston congregations in the decades leading up to the Great Awakening. Given the fact that the Boston clergy was divided between two parties, namely the Matherians1 and those opposed to them, it should be obvious that any assessment of this stage of Congregationalism that is based primarily on the testimony of one party will be untrustworthy. My purpose here is to outline the thinking of that other party, the “catholicks,” with particular attention to how they addressed Congregationalism's most pressing issue, the nature of public piety.

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2

Gibbs, Norman B., und Lee W. Gibbs. „Charles Chauncy: A Theology in Two Portraits“. Harvard Theological Review 83, Nr. 3 (Juli 1990): 259–70. http://dx.doi.org/10.1017/s0017816000005691.

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Factual and theological riddles continue to cluster around Charles Chauncy (1705–1787), pastor of the First (“Old Brick”) Church in Boston and the one most deserving of the title “theologian of the American Revolution.” No one knows the exact place of his burial. It has not yet been determined whether he wrote several anonymous treatises attributed to him (including the anti-revivalistic tract A Wonderful Narrative), and in many recent publications and index files of major libraries he is still confused with his great-grandfather of the same name, the second president of Harvard University from 1654 to 1671–72.

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3

Lockard, Joe. „“I dreamt that the world was on fire”: Boston King’s Memoirs , Visionary Discourse, and Colonial Salvation“. African American Review 56, Nr. 3 (September 2023): 201–14. http://dx.doi.org/10.1353/afa.2023.a920496.

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Abstract: Memoirs of Boston King, a Black Preacher appeared in serial form in The Methodist Magazine between March and June 1798. King escaped slavery in South Carolina, joined the British army to fight in the Revolutionary War, eventually resettled in Nova Scotia, and emigrated to Sierra Leone. This essay argues that readings of King’s Memoirs solely as a historical document are inadequate. The essay first summarizes King’s biography and contextualizes it within early Methodist history; a second section reads epiphanic visionary moments in King’s narrative; and a third section considers how colonial and white supremacist thought in the early Methodist church employed King’s narrative as a conversionary instrument.

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4

Beglov, Alexey. „The Fate of the Catholic Church of St. Louis of the French in Soviet Moscow: the Perspective of an American Assumptionist“. ISTORIYA 12, Nr. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016675-1.

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From 1938 to 1992, the Church of St. Louis of the French was the only legally operating Roman Catholic parish church in Moscow. The peculiarity of the parish was that its core membership and its “executive bodies” comprised foreign nationals and representatives of the diplomatic corps, primarily of France and the United States. In the second half of the 1940s, amid rising tensions with the West, the Soviet authorities subjected the community of St. Louis and its clergy to their control. Today, it is possible to detail the circumstances of this case not only thanks to the Russian archival materials but also to the document published below, a copy of a memorandum by Fr. Leopold Braun, A. A., an American priest who administered the Church of St. Louis in 1934—1945. The document, originally forwarded to the US State Department in February 1954, was found in the Archives of the North American Province of the Assumptionists in the Provincial House in Boston, MA. In this document, Fr. Braun describes the history of the church in the Soviet period, focusing on the confrontation between its clergy and parishioners, on the one hand, and the Soviet authorities, on the other. He also suggests that the US Government intervene in the situation and return control of the church to Catholics of all nationalities, including those who do not have Soviet citizenship. The basis for such interference, from the point of view of Fr. L. Braun, was the Roosevelt — Litvinov agreements of 1933, which contained guarantees of religious freedoms for American citizens in the USSR.

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5

Richey, Russell E. „The Larger Hope: The Second Century of the Universalist Church in America, 1870–1970. By Russell E. Miller. Boston: Unitarian Universalist Association, 1985. xiv + 766 pp.“ Church History 57, Nr. 3 (September 1988): 403–4. http://dx.doi.org/10.2307/3166620.

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6

Torpy, Janet M. „West Church, Boston“. JAMA 300, Nr. 13 (01.10.2008): 1494. http://dx.doi.org/10.1001/jama.300.13.1494.

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7

Зазуляк, Юрій. „Документ і влада на Галицькій Русі пізнього середньовіччя (У зв’язку з монографією Sven Jaros, Integrationen im Grenzraum. Akteure und Felder multikonfessioneller Herrschaftsaushandlung in Kronruthenien (1340–1434), Berlin–Boston 2021“. Studia z Dziejów Średniowiecza, Nr. 26 (23.11.2023): 423–38. http://dx.doi.org/10.26881/sds.2023.26.16.

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The article provides an overview of the recent book written by the German historian Sven Jaros which examines the history of the political process, local elites, and the documentary culture in Halych Rus’ (Red Ruthenia) during the period of the 1340s – 1430s. The book offers a new interpretation of the power relations and the formation of the local elites in the region with a focus on the detailed analysis of the charters issued by the rulers from the Piast, Anjou, and Jagiellon dynasties, as well as by their governors for the local noblemen, townsmen, and commoners. In his analysis Jaros discusses the composition of the groups of the recipients of charters according to their ethnic, social, and geographic origin. The analysis continues with an examination of the mobility of the rulers, governors, and recipients. It seeks to trace the connections between the geographies of the issue of a charter, the property granted, and the residence of the recipients. The book contains short excursions on the beginnings of the Latin Church and the state of the Orthodox Churches in Crown Rus’ under the rule of Casimir III, the Great, as well as on the practices of cura animarum in the region. Jaros concludes that the continuity and changes in the forms of local political communication and the political order, as reflected in the rulers’ charters for Crown Rus’, determined the political and institutional space for the formation of the local nobility as a supra-ethnic and supra-confessional community. The second part of the book consists of a register (repertorium) of all known charters and their deperdita issued for the region’s recipients by the rulers and their governors during the given period. The register is accompanied by observations on the main characteristics of the available corpus of diplomas and charters for the history of Galicia, which highlights the institutional means of their preservation, the correlation between the surviving originals and copies, the mentions of lost documents, etc. The review also offers alternative explanations of some problems raised in the book, such as how some local knightly clans were formed, or the nature of military service and property rights in the lands of Halych Rus’ and its relations to the written documents issued to confirm such rights.

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8

Austin, Kenneth. „Thomas Erastus and the Palatinate. A Renaissance physician in the second reformation. By Charles D. Gunnoe, Jr. (Brill's Series in Church History, 48.) Pp. xvi+525. Leiden–Boston: Brill, 2010. €119. 978 90 04 18792 4; 1572 4107“. Journal of Ecclesiastical History 63, Nr. 1 (05.12.2011): 163–64. http://dx.doi.org/10.1017/s0022046911002016.

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9

Berry, Lincoln B., Matthew J. Moore, Christopher Storch und Scott D. Pfeiffer. „Trinity Church, Boston, MA“. Journal of the Acoustical Society of America 119, Nr. 5 (Mai 2006): 3370. http://dx.doi.org/10.1121/1.4786531.

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10

Kirkegaard, R. Lawrence. „Trinity Church, Boston, MA“. Journal of the Acoustical Society of America 119, Nr. 5 (Mai 2006): 3399. http://dx.doi.org/10.1121/1.4786725.

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11

Hoover, K. Anthony, und Christopher Storch. „Immaculate Conception Church, Boston, MA“. Journal of the Acoustical Society of America 119, Nr. 5 (Mai 2006): 3370. http://dx.doi.org/10.1121/1.4786528.

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12

Cavanaugh, William J., Matthew J. Moore und Christopher Storch. „Arlington Street Church, Boston, MA“. Journal of the Acoustical Society of America 119, Nr. 5 (Mai 2006): 3370. http://dx.doi.org/10.1121/1.4786529.

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13

Xiong, Wei. „Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic“. Religions 14, Nr. 2 (03.02.2023): 207. http://dx.doi.org/10.3390/rel14020207.

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Religion and food culture are two closely related topics in the Christian discourse and have been the subject of extensive anthropological research. This paper takes the Boston Chinese Catholics as a case study, and it adopts an ethnographic research methodology to explore the ways in which the sense of belonging develops in the Church community, based on the analysis of food culture in this context. Chinese Catholics in Boston are mainly Fujian and Hong Kong immigrants, and the class, status, and economic differences between these two communities are well apparent. The Boston Chinese Catholic Church divides food into sacred and secular. During religious rituals, all Catholics share the sacred food, the Holy Body and the Holy Blood, which symbolize the unity of the Catholic Church. In everyday life, Fujian Catholic and Hong Kong Catholic community members follow the dietary habits of their community to maintain a division between each community’s traditions. Over the years, the Boston Chinese Catholic Church has developed a flexible strategy—externally consistent and internally differentiated—to maintain the unity of the Church while embracing the cultural differences of its members. This flexible strategy has also influenced the way in which the Boston Chinese Catholic Church operates. This study indicates that we need to place more emphasis on the diversity and complexity of the members of the overseas Chinese Catholic Church and the specificities of the Catholic religion’s discourse so that we can better understand the overall practices and methods of overseas Chinese Catholicism. This study is a catalyst for the study of overseas Chinese Catholicism, as well as the study of food culture, religion, community, and identity in that context.

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14

Dunn, Matthew W. I. „Book Review: INTER-RELIGIOUS DIALOGUE Interreligious Dialogue: The Official Teaching of the Catholic Church from the Second Vatican Council to John Paul II (1963—2005). Pontifical Council for Interreligious Dialogue. Edited by Francesco Gioia. Boston: Pauline Books and Media, 2006. Pp. 1248. $69.95 (hbk). ISBN 0-8198-3693-1“. Irish Theological Quarterly 73, Nr. 3-4 (November 2008): 410–12. http://dx.doi.org/10.1177/00211400080730031017.

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15

Armstrong, Jamie. „Excavations at Church Fields, Boston Spa, West Yorkshire“. Yorkshire Archaeological Journal 90, Nr. 1 (01.01.2018): 196–99. http://dx.doi.org/10.1080/00844276.2018.1483133.

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16

Leonard, William C. „Growing Together: Blacks and the Catholic Church in Boston“. Historian 66, Nr. 2 (01.06.2004): 254–77. http://dx.doi.org/10.1111/j.0018-2370.2004.00070.x.

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17

Coetzee, J. M. „He and His Man“. PMLA/Publications of the Modern Language Association of America 119, Nr. 3 (Mai 2004): 547–52. http://dx.doi.org/10.1632/003081204x20820.

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Boston, on the coast of lincolnshire, is a handsome town, writes his man. The tallest church steeple in all of England is to be found there; sea-pilots use it to navigate by. Around Boston is fen country. Bitterns abound, ominous birds who give a heavy, groaning call loud enough to be heard two miles away, like the report of a gun.

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18

Gleason, Philip, und Thomas H. O'Connor. „Boston Catholics: A History of the Church and Its People“. New England Quarterly 72, Nr. 4 (Dezember 1999): 673. http://dx.doi.org/10.2307/366844.

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19

Appleby, R. Scott, und Thomas H. O'Connor. „Boston Catholics: A History of the Church and Its People.“ Journal of American History 87, Nr. 1 (Juni 2000): 252. http://dx.doi.org/10.2307/2567998.

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20

O'Brien, Bernard McC. „The Second International Congress, Boston, 1983“. Journal of Hand Surgery 10, Nr. 6 (November 1985): 944–45. http://dx.doi.org/10.1016/s0363-5023(85)80005-8.

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21

Watson, Caitlin Turski. „A Place for All People: Louise Nevelson’s Chapel of the Good Shepherd“. Religions 13, Nr. 2 (20.01.2022): 99. http://dx.doi.org/10.3390/rel13020099.

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In 1973, a church and a bank joined forces to reimagine an entire block of Midtown Manhattan. The church was St. Peter’s, and the bank was First National City Corporation, or Citicorp. The Citicorp Center, now owned jointly by St. Peter’s and the developer Boston Properties, remains an important nexus in Midtown. The following case study considers both the limitations of the site’s privately owned public spaces and how the Nevelson Chapel, a permanent public art installation located within St. Peter’s Church, operates as a counter-hegemonic form of privately owned public space—the sacred public space.

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22

Swensen, Rolf. „Mary Baker Eddy’s “Church of 1879”“. Nova Religio 22, Nr. 1 (01.08.2018): 87–114. http://dx.doi.org/10.1525/nr.2018.22.1.87.

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In 1889, Mary Baker Eddy, founder of Christian Science, asked her fractious Church of Christ (Scientist) in Boston to disband. No scholar has studied this “Church of 1879,” the predecessor of the present Mother Church founded in 1892, nor analyzed the members of this religious body. Therefore, after briefly discussing Eddy’s journey of faith, this article delves into pertinent affairs of her early, struggling church and investigates the largely forgotten people from most levels of society who comprised her initial flock. Many of Eddy’s actions to curb unruly personalities or undue adulation of herself followed sociologist Max Weber’s theories about the “routinization of charisma.” The headstrong membership, coupled with unreliable preaching by invited clergy and confusion over competing metaphysical groups, led Eddy to disincorporate her first church and found the more centralized Mother Church—The First Church of Christ, Scientist—in 1892. This article shows the institutional birth of an American religion.

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23

Lee, Joann E., Miniard Culpepper und Rhona Julien. „Working Toward Peace: A Holistic Approach to Addressing Youth Violence by Pleasant Hill Baptist Church“. Journal of Youth Development 8, Nr. 2 (01.06.2013): 84–95. http://dx.doi.org/10.5195/jyd.2013.98.

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The prevalence of unintentional injury and violent behavior among school aged youth in Boston compared to the rest of the country is quite similar. And in the past decade, in spite of attempts both locally and nationally to stymie these behaviors, there has been no change in prevalence. Moreover, such behaviors are the leading cause of death and disability among youth and adults in the United States. This paper will discuss the strategies that have been employed by Pleasant Hill Baptist Church, Boston, MA in response to this trend and will focus on high-risk youth, especially those involved with gangs.

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24

Prior, John Mansford. „SPOTLIGHT Pemenang Oscar “Film Terbaik” MEMBONGKAR KORUPSI SISTEMIK DALAM INSTITUSI GEREJA“. Jurnal Ledalero 15, Nr. 1 (16.05.2016): 94. http://dx.doi.org/10.31385/jl.v15i1.30.94-118.

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This essay begins as a reflection on the Oscar award winning documentary Spotlight which relates how an investigative team of journalists at The Boston Globe in 2002 uncovered the extent of the sexual abuse of minors by clergy in the Archdiocese of Boston, and its systematic cover-up by Church and civic leaders. The investigation moved from a study of individual cases to the corrupt culture endemic in a hierarchical Church run by a caste of “celibate” males. The scandal is global, and remains with us today. The essential shift from the priority of avoiding scandal (and thus covering-up) to the placing of the victim at the centre, has yet to become consistent policy. Spotlight’s relevance to the Indonesian Church’s culture of silence is clear. Urgency demands acknowledgement of past and present failure, and immediate action to protect minors, punish offending priests, and put bishops who cover-up on trial. The clericalistic culture, so frequently condemned by Pope Francis, needs dismantling.

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25

Dunlow, Jacob. „Disciples of all Nations: The Challenge of Nurturing Faith in Multi-Ethnic Congregations“. Christian Education Journal: Research on Educational Ministry 14, Nr. 2 (November 2017): 285–305. http://dx.doi.org/10.1177/073989131701400204.

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Today's evangelical local church landscape has begun to experience a shift in its ethnic expressions. Multiethnic churches are a more common reality, and given current demographic trends they will likely become more numerous in the coming decades. This movement has caused many church leaders to question their methods and practices in order to best minister to their changing congregations. This article is a case-study exploration into seven multi-ethnic evangelical churches in the Boston area focused on their Christian formation and discipleship ministries.

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26

Brijs, Kristof, und Amanda Kinchla. „Second International Cake Symposium Held in Boston“. Cereal Foods World 59, Nr. 6 (November 2014): 314–15. http://dx.doi.org/10.1094/cfw-59-6-0314.

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27

Massa, Mark. „On the Uses of Heresy: Leonard Feeney, Mary Douglas, and the Notre Dame Football Team“. Harvard Theological Review 84, Nr. 3 (Juli 1991): 325–41. http://dx.doi.org/10.1017/s0017816000024044.

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On the afternoon of 6 September 1952, the readers of the Boston Pilot—the voice of the Roman Catholic archdiocese—found on the front page of their usually staid weekly the text of a trenchant letter from the Holy Office in Rome. The text, dated August 8, addressed a group of Boston Catholics who had kicked up a fuss over the ancient theological dictum, extra ecclesiam nulla salus (“outside the church there is no salvation”)—a phrase going back to St. Cyprian in the third century and one of the pillars of orthodoxy for Christian believers.

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28

Yule, George. „Calvin’s View of the Ministry of the Church“. Studies in Church History 26 (1989): 167–76. http://dx.doi.org/10.1017/s0424208400010949.

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Calvin’s view of the ministry is dependent on his view of the Church and his view of the Church is itself controlled by his Christological emphasis. This is not true of Scholastic Calvinism, which before the rise of liberal Protestantism dominated the Calvinist landscape, but is in fact a deviant son of Calvin. The shift was subtle and largely unconscious, so that those brought up in the atmosphere of Scholastic Calvinism felt some unease but could not clearly say why, like Thomas Boston the Scots Minister of Etherick who found he ‘had no liking for the conditionality of grace’ or Fraser of Brea who ‘perceived that our divinity was much altered from what it was in the primitive reformers times.’

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29

Arkin, Marc M. „“A Convenient Seat in God's Temple”: The Massachusetts General Colored Association and the Park Street Church Pew Controversy of 1830“. New England Quarterly 89, Nr. 1 (März 2016): 6–53. http://dx.doi.org/10.1162/tneq_a_00511.

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The Massachusetts General Colored Association was the most advanced black civil rights organization of its day. In 1830, the MGCA backed a protest against segregated pews in Boston s Park Street Church, an event that provided a crucial opening for the alliance between black abolitionists and William Lloyd Garrison s New England Anti Slavery Society.

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30

Boles, Richard J. „Documents Relating to African American Experiences of White Congregational Churches in Massachusetts, 1773–1832“. New England Quarterly 86, Nr. 2 (Juni 2013): 310–23. http://dx.doi.org/10.1162/tneq_a_00280.

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Through membership documents, this essay traces the decline in African American affiliation with Massachusetts Congregational churches-from the pre-Revolutionary era, when enslaved blacks, such as Cuffee Wright, routinely joined Congregational churches, to 1828–32, when four African Americans applying to Lyman Beecher's Boston church were among the last wave of blacks seeking membership in northern white churches.

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31

Goddard, Chris. „Betrayal: The crisis in the Catholic Church, The Investigative Staff of the Boston Globe, Little, Brown and Company, Boston, 2002“. Children Australia 28, Nr. 3 (2003): 38–39. http://dx.doi.org/10.1017/s1035077200005708.

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32

Taylor, Brian. „Church Art and Church Discipline round about 1939“. Studies in Church History 28 (1992): 489–98. http://dx.doi.org/10.1017/s042420840001264x.

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On 3 May 1939 Dr Francis Carolus Eeles, General Secretary of the Central Council of Churches, wrote to Dr John Victor Macmillan, second Bishop of the new diocese of Guildford. He began by praising the Guildford Advisory Committee, ‘one of the best in the country; its businesslike methods and its thoroughness leave nothing to be desired.’ It was not one of the six on which Eeles himself served. He went on to speak about Guildford St Nicolas’.

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33

Aldosari, Ayedh. „Salvation Outside the Catholic Church A Critical and Analytical Study“. Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies 88, Nr. 1 (01.03.2022): 87–113. http://dx.doi.org/10.54940/si87873753.

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The aim of the research: to study the concept of (salvation outside the church) in the Catholic Church, in the medieval period, and after the Second Vatican Council, in order to find out any change in the attitude of the Catholic Church towards the issue of salvation. Research Methodology: The researcher used the inductive analytical critical approach. Contents of the research: The research consists of an introduction, and eight sections, which are: The first section: the concept of salvation and its importance, the second section: salvation through the history of the Catholic Church, the third section: Signs of transformation in the position of the Catholic Church, the fourth section: the Catholic Church from the past to the Second Vatican Council, the fifth section: Examining the position of the Second Vatican Council towards the issue of salvation, the seventh section: What is new in the Second Vatican Council?, The eighth section: An evaluation of the position of the Catholic Church and Catholic theologians on salvation. The article has concluded that there is no real or fundamental change in the position of the Catholic Church on the issue of (salvation outside the church), and the author recommends to study the subject of (anonymous Christian) within the thought of Karl Rahner, a German Jesuit priest, and compare it with the Islamic concept of 'excuse because of unawareness'.

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34

Gunawan, Elisabeth Carolina. „Freedom of Expression in The Movie Spotlight as a Medium to Convey the Voices of Sexual Abuse Victims to the Public“. Journal of Visual Communication Design 6, Nr. 1 (17.12.2021): 16–29. http://dx.doi.org/10.37715/vcd.v6i1.2408.

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Spotlight (2015, directed by Tom McCarthy) is a docudrama which told the story of the investigation of sexual assault of young boys in Catholic Church in Boston, United States of America. A group of four journalists from The Boston Globe, called Spotlight, specialized in investigation overlooked, forgotten cases, and one of the cases is the sexual assault cases that happened inside the Catholic Church. Although their journey to seek the truth has many challenges and problems, they helped a lot of abuse victims to have courage and speak up over the tragedy that happened to them. Spotlight's realistic expression on the narration was shown through the character's dialog, which contributed to the plot of the movie itself. The meaning of "Freedom of Expression" depicted in the movie Spotlight was to symbolize the struggle of the characters, which includes the journalists and the victims, to fight for their rights. Through this movie, McCarthy wanted to help more people who were victims to speak up about their traumatic abuse. Spotlight not only could be a technique of mental healing for victims, but also a media of advocacy for people to know, to inform and to communicate the negative aspects of victim blaming. Keywords: Freedom of expression, docudrama, sexual abuse, victim blaming, advocacy

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Gunawan, Elisabeth Carolina. „Freedom of Expression in The Movie Spotlight as a Medium to Convey the Voices of Sexual Abuse Victims to the Public“. VCD 6, Nr. 1 (17.12.2021): 15–27. http://dx.doi.org/10.37715/vcd.v6i1.2696.

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Spotlight (2015, directed by Tom McCarthy) is a docudrama which told the story of the investigation of sexual assault of young boys in Catholic Church in Boston, United States of America. A group of four journalists from The Boston Globe, called Spotlight, specialized in investigation overlooked, forgotten cases, and one of the cases is the sexual assault cases that happened inside the Catholic Church. Although their journey to seek the truth has many challenges and problems, they helped a lot of abuse victims to have courage and speak up over the tragedy that happened to them. Spotlight's realistic expression on the narration was shown through the character's dialog, which contributed to the plot of the movie itself. The meaning of "Freedom of Expression" depicted in the movie Spotlight was to symbolize the struggle of the characters, which includes the journalists and the victims, to fight for their rights. Through this movie, McCarthy wanted to help more people who were victims to speak up about their traumatic abuse. Spotlight not only could be a technique of mental healing for victims, but also a media of advocacy for people to know, to inform and to communicate the negative aspects of victim blaming. Keywords: Freedom of expression, docudrama, sexual abuse, victim blaming, advocacy

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36

Swensen, Rolf. „"A Bow of Promise on the Cloud": The Rise, Decline, and Regeneration of Christian Science, 1925-2024“. Nova Religio 27, Nr. 3 (Februar 2024): 29–56. http://dx.doi.org/10.1353/nvr.2024.a919625.

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ABSTRACT: In 1925, the Christian Science movement, which emphasized healing through prayer, was the fastest-growing religion in the United States, yet by the turn of the twenty-first century, the church was in freefall. Using church records and contemporary and current published sources, this article delves into the reasons for this dramatic downturn. Evidence presented here shows that, despite an initial impressive spurt of growth, one major factor in the movement's decline was the strong centralized control that the governing Christian Science Board of Directors of The Mother Church in Boston exercised over the movement. This policy shackled both local churches and their members, resulting in conformity and only sporadic efforts to share the faith. Other reasons for the slide include the rise of medical science and few social activities for young and old alike. This article utilizes the framework of the rational choice school of the sociology of religion to illustrate the historic rise, decline, and regeneration of one of America's most distinctive religious groups.

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Hill, John. „The Wound in the Right Foot: A Second Opinion“. Pacifica: Australasian Theological Studies 8, Nr. 3 (Oktober 1995): 274–90. http://dx.doi.org/10.1177/1030570x9500800302.

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Antonio Rosmini and Garrett Sweeney have each contributed to the debate on the appointment of bishops in the Roman Catholic Church. Revisiting their arguments reminds us of the changes in the mode of appointment in the course of church history, and of the comparative recency of the current mode. The vigour of the debate in recent years may be traced to a shift in the self-perception of the church since Vatican II. This shift seems to demand a re-examination of the mode of appointment, and its adaptation to the times.

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St.Clair, Ralf. „Living Adult Education: Freire in Scotland, Second Edition“. Canadian Journal for the Study of Adult Education 24, Nr. 1 (30.11.2011): 87–88. http://dx.doi.org/10.56105/cjsae.v24i1.137.

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Pshenychnyi, T. „UKRAINIAN CHURCH SPACE IN THE SECOND HALF 16th CENTURY“. Bulletin of Taras Shevchenko National University of Kyiv. History, Nr. 132 (2017): 45–49. http://dx.doi.org/10.17721/1728-2640.2017.132.1.10.

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The paper is subjected to thorough analysis of the phenomenon of Ukrainian church space in the second half of the 16th century. We show how the church crisis has started in the Ukrainian lands and reveals socio-political and socio-cultural factors which triggered this crisis. In addition, we try to show how the international factor deepened it. We begin with analysis of how the political forces of the Rzeczpospolita tried to take a full control over the spiritual sphere of life of the Ukrainian people. Then we continue by showcase how Russian politicians together with the administration of the Russian Orthodox Church tried to do the very same thing. Caught in political and military machinery of these two different states priests and bishops of the Ukrainian church tried to build a model on their own of preserving their identity. In 1596 it resulted in the Union of Brest, which, on the one hand split Ukrainian society into two poles – the Orthodox and Uniates, and the other gave rise to serious reform Ukrainian church space. In general, we can conclude that the Union of Brest, despite the expectations and hopes of its organizers laid the beginning of a deep ideological confrontation among Ukrainian people. Union also resulted in serious cultural and political crisis. Supporters of the union have not received from Pope and Polish king protection of their rights and liberties. Religious conflicts became very difficult for the population. The polish politicians, the Catholic Church of Poland and Russians wanted to use Ukrainian crisis to implement his plans.

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Dien, Novry. „Gereja Persekutuan Umat Allah“. Media (Jurnal Filsafat dan Teologi) 1, Nr. 1 (06.10.2020): 49–64. http://dx.doi.org/10.53396/media.v1i1.6.

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This essay deals with the idea of the church as the people of God according to Lumen Gentium, a Second Vatican Council’s document on the Catholic Church. The author tries to explore and understand the historical background of this idea and its development. This idea can be traced in the patristic time when the church was still limited to some small communities in which the leadership of the church was more charismatic. As the Church grew bigger and needed to be organized, the role of the hierarchy was clearly emphasized and enjoyed its almost absolute privilege during the Middle Ages. The Church restored its initial understanding in the Second Vatican Council which opened the windows for active role of the lay persons in the life of the church, working together with the hierarchy to present salvation to the world. This essay also tries to explore some problem regarding this idea which arose in ecclesiological discourse after the Second Vatican Council.

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Bendroth, Margaret. „Rum, Romanism, and Evangelism: Protestants and Catholics in Late-Nineteenth-Century Boston“. Church History 68, Nr. 3 (September 1999): 627–47. http://dx.doi.org/10.2307/3170041.

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On the morning of Wednesday, May 20,1885, Boston police arrested three Protestant clergymen for preaching on the Common. News of the outrage traveled quickly, and within hours the city's evangelical Protestants were in an uproar. When the preachers—A. J. Gordon, pastor of the Clarendon Street Baptist church; H. L. Hastings, editor of a locally popular evangelical periodical, the Christian; and W. H. Davis, superintendent of a mission in the North End—appeared at the Municipal Criminal Courthouse on Thursday morning, a crowd reported to be between four thousand and five thousand, “principally of the middle-class, well-dressed and well behaved,” thronged the steps of the building. “[I]t was clearly evident,” Hastings later wrote, “that something unusual was going on in the police court of the city of Boston.”

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Roberts, Richard John. „Networked Church“. Pneuma 42, Nr. 1 (16.04.2020): 68–89. http://dx.doi.org/10.1163/15700747-04201002.

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Abstract This article explores some of the recent deliberations concerning the nature of networked church. According to earlier sociological theory, the usual trajectory for newly formed churches (and religious movements) is that they become denominations, particularly in the context of the transition to second-generation leadership. Recent history suggests that this is not an inevitable trajectory, as many churches founded in the middle of the twentieth century continue to exist in the form of networks. Theological and sociological factors are relevant to the question of whether these churches will eventually become denominations. This article summarizes different attempts to understand the nature of networks and suggests that it is possible to conceptualize a continuum from loose networks to highly centralized ecclesial bodies. This continuum indicates possible transitions from one type of structure to another, but such transitions are not inevitable, and network structures may prove to be enduring.

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Curran, Robert Emmett. „Ambition and Arrogance: Cardinal William O'Connell of Boston and the American Catholic Church (review)“. Catholic Historical Review 94, Nr. 1 (2008): 177–79. http://dx.doi.org/10.1353/cat.2008.0050.

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Reynolds, Jon K., und James M. O'Toole. „Militant and Triumphant: William Henry O'Connell and the Catholic Church in Boston, 1859-1944“. New England Quarterly 66, Nr. 1 (März 1993): 137. http://dx.doi.org/10.2307/366486.

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Lapomarda, Vincent A. „Boston Catholics: A History of the Church and Its People by Thomas H. O'Connor“. Catholic Historical Review 85, Nr. 4 (1999): 654–56. http://dx.doi.org/10.1353/cat.1999.0238.

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Buda, Daniel. „Second International Conference on Protestant Church Polity: Good Governance in Church and Society today“. Review of Ecumenical Studies Sibiu 6, Nr. 2 (01.12.2014): 310–11. http://dx.doi.org/10.2478/ress-2014-0123.

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Hill, Brennan R. „Bernard Häring and the Second Vatican Council“. Horizons 33, Nr. 01 (2006): 78–100. http://dx.doi.org/10.1017/s0360966900002966.

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ABSTRACTThis article examines the life and work of Bernard Häring, C.SS.R., especially his valuable contributions to the Second Vatican Council and his dedication to the council's vision of renewal. It begins with an overview of Häring's preconciliar religious and theological formation in his family, seminary and university, during World War II, and during his teaching in Rome. The next section deals with Häring's work at the council, especially his efforts on the original Theological Commission to resist the rigidity of the first drafts, and his contributions toLumen Gentium(“The Constitution on the Church”),Unitatis Redintegratio(“The Decree on Ecumenism”),Dignitatis Humana(“The Declaration on Religious Freedom”),Gaudium et Spes(“The Constitution on the Church and the Modern World”),and Optatam Totius(“Decree on Priestly Formation”). The final section considers Häring's mission to spread the council's message of renewal to the world, his conflicts with the forces attempting to repress the progressive agenda, and his courageous visioning of what a renewed church might look like in the future.

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( Bulyko), Hiermonk Ioann. „The Aggiornamento Phenomenon and the Second Vatican Council“. Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, Nr. 5 (10.10.2020): 98–105. http://dx.doi.org/10.37482/2227-6564-v053.

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The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.

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van Oorschot, Frederike. „‘Making Public Theology Operational’: Public Theology and the Church“. International Journal of Public Theology 13, Nr. 2 (01.07.2019): 203–26. http://dx.doi.org/10.1163/15697320-12341572.

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AbstractThis article examines how public theologians aim to bring their theology into the practice of the church. In the first part it analyses the references to the church in the work of contemporary public theologians from the United States and Germany and suggests four different categories for the relations explored (explicit function, implicit function, public church, church as public). In the second part, it discusses three systematic aspects of these relations. First, following Kuyper, it defines the term ‘church’ more accurately. Second, it offers insights into liturgical research in order to help to sharpen the places where and means by which the implicit shaping of individual ethical behaviour in the church takes place, as exemplified in the work of Dirk Smit. Third, it discusses the task of pastors as mediators between church and theology.

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Yarotskiy, Petro. „Church and world after the Second Vatican Council“. Ukrainian Religious Studies, Nr. 66 (26.02.2013): 28–42. http://dx.doi.org/10.32420/2013.66.247.

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Cathedrals of the Catholic Church, as a rule, are gathering at the turning points of the development of the world and the life of the Church. II Vatican Council took place after the curves of the second drama of humanity in the Second World War, in the conditions of the post-war split of the world, first of all in Europe, in two opposing camps and the establishment of totalitarian regimes in the countries of Eastern and Central Europe, the collapse of the colonial system and the appearance on the political map of the world (first of all in Africa and Asia) of young independent countries. At the same time, the world was once again faced with the threat of a new, already thermonuclear war, which, like the Damocles sword, hangs over humanity. The problems of the post-war world development in the conditions of the growing scientific and technological revolution, the launch of the space era, as well as the uneven economic and social development of the world in the coordinates of the North-South, arose.

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