Relevant bibliographies by topics / First Church (Belmont, Mass.)

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Academic literature on the topic 'First Church (Belmont, Mass.)'

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Published: 29 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "First Church (Belmont, Mass.)"

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Harmon, Steven R. "A word about . . . Claude Broach, pastoral ecumenical activist." Review & Expositor 118, no. 1 (February 2021): 11–17. http://dx.doi.org/10.1177/00346373211002178.

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This article explores the life and ministerial career of Claude U. Broach (1913–1997), who served as the pastor of St. John’s Baptist Church in Charlotte, North Carolina, from 1944 through 1974 and in retirement served as the first full-time director of the Wake Forest University-Belmont Abbey College Ecumenical Institute. After detailing various aspects of Broach’s ministry as a pastoral ecumenical activist, the article identifies six features of Broach’s ecumenical activism that others can emulate today: (1) an emphasis on developing ecumenical relationships with the tradition with the greatest degree of difference from the Baptist tradition, the Catholic Church; (2) dialogue with Judaism as an aspect of ecumenical relations rather than inter-religious relations; (3) the development of personal relationships with Christians from other traditions; (4) the quest for Christian unity as the obligation of every believer; (5) receptive ecumenism, rather than the merger of denominations, as the path to the ecumenical future; and (6) the skillful use of media connections to serve as a public ecumenical theologian.
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Franklin, Robert M. "THE CHURCH AND MASS MEDIA COMMUNICATION IN THE TWENTY-FIRST CENTURY." International Review of Mission 87, no. 346 (July 1998): 410–16. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00098.x.

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Thomas, Todne. "Black Church Arson in the Museum." Journal of the American Academy of Religion 89, no. 4 (December 1, 2021): 1360–405. http://dx.doi.org/10.1093/jaarel/lfab110.

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Abstract This paper explores the material and representational politics that are catalyzed by Anti-Mass, an installation made by Cornelia Parker from the remains of a burned Black church located in the deYoung Museum in San Francisco, California. Applying an attention to religious materiality (the interpretive circuit between words, bodies, and things), semiotic ideology (an approach that explores competing and ascendant meanings), and an ethnographic sensibility, I argue that three hermeneutic fields coalesced around Anti-Mass in the museum. The first interpretation is a Killmonger hermeneutic that read Anti-Mass as a profaning of Black sacred matter. The second is an Anti- hermeneutic, which sought to preserve representational openness prized by abstract expressionism. The third is a resurrection hermeneutic, which reflected popular notions of US multicultural transcendence and a more melancholic meditation on anti-Black religious violence expressed by adjacent artwork and embodied by the ethnographer herself via a lump corpothetics.
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Downes, Kerry. "Averlo formato perfettamente: Borromini's first two years at the Roman Oratory." Architectural History 57 (2014): 109–39. http://dx.doi.org/10.1017/s0066622x00001398.

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St Philip Neri, founder of the Roman Oratory, died in 1595, just in time to see the completion, after twenty years, of the church of Santa Maria in Vallicella (known as the Chiesa Nuova)— except for the facade (finished c. 1607). Even before his canonization in 1622 the church was a place of pilgrimage. The community he founded inhabited a mass of miscellaneous buildings east of the church, decrepit, cramped, and acquired piecemeal over time when funds allowed. The musical ‘oratories’ — concerts with a sermon in the middle — also attracted many visitors, and the eponymous hall in which these events took place was inadequate. The community's rule allowed them to accept donations but not to beg or canvass for them. Nevertheless, by 1624 they were able to contemplate building a new sacristy on the west of the church and they were also buying up adjacent properties on that side. Initially most of the block was already built on, but by 1650 they owned practically all of it, and the shape of a new complex (Figs 1 and 2) was discernible from partly or wholly completed new structures.
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Potašenko, Grigorijus. "Old Believers Church in Lithuania (1918–1926): The Restoration and Recognition of Parishes, the Legitimation of the Church, and the Problems of Autonomy." Lietuvos istorijos studijos 46 (December 28, 2020): 43–66. http://dx.doi.org/10.15388/lis.2020.46.3.

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The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers’ Church of Lithuania and the problems of practical establishment of religious autonomy in this period. The main focus is on three new problems: the situation of the Old Believers’ parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers’ Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic. The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow. After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers’ Church was legalized on the basis of “Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government” on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.
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Tóth, Krisztián. "The Report of Status Assembly Member Elemér Gyárfás about the Results of the Bucharest Debates on Ecclesiastical and Educational Affairs." Studia Theologica Transsylvaniensia 26 (December 20, 2023): 263–74. http://dx.doi.org/10.52258/stthtr.2023.15.

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In communist Romania, building a church was an almost impossible undertaking, and building permits were rarely granted to anyone who wanted to build a church. The state law that stipulated that a new church could only be built if an existing one ceased to exist provided the opportunity taken by the Diocese of Timisoara to build the new church in Orsova. The state authorities allowed the new church to be constructed in Orsova because of the number of believers (there were Hungarian, German and Czech believers living in the town at the time) and because the construction costs were entirely financed from abroad. The construction of the new Roman Catholic parish church and the priest’s residence in Orsova was one of the greatest achievements of the administration of Konrád Kernweisz, Ordinary of the Diocese of Timisoara – and perhaps of Communist Romania. The speech published here for the first time in print is not a sermon but was certainly delivered at the end of the consecration mass of the church in Orsova. The interesting detail about this text is that it is the first time that the symbolism of the church in Orsova was mentioned.
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Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media." In medias res 9, no. 16 (May 26, 2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.

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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
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Drayton, Dean. "Public Theology in the Market State." International Journal of Public Theology 2, no. 2 (2008): 203–22. http://dx.doi.org/10.1163/156973208x290044.

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AbstractThe accepted view that the modern state arose out of the 'wars of religion' is countered with evidence that the late fifteenth century reification of the state used a new category of religion as a human universal impulse to disempower the church and contain the church within the bounds of the state. As a further five successive forms of the state have come into existence new forms of communal and religious life have emerged: first, religious toleration; secondly, the development of a new 'public' realm; thirdly, the denominational form of church; fourthly, the appearance of mass media; fifthly, the embedding of the private citizen in a media world. In this last context either the church opts to reify the denominational church emphasizing individual democratic religious experience, or it realizes that an eschatological view of the gospel calls it to be a public church with a public theology.
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Kravetsky, Alexander G. "Sociolinguistic Aspects of the First Translations of the Bible into the Russian Language." Slovene 4, no. 1 (2015): 191–203. http://dx.doi.org/10.31168/2305-6754.2015.4.1.11.

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The first translations of the New Testament into the Russian language, which were carried out at the beginning of the 19th century, are usually regarded as a missionary project. But the language of these translations may prove that they were addressed to a rather narrow audience. As is known, the Russian Bible Society established in 1812 began its activities not with translations into Russian but with the mass edition of the Church Slavonic text of the Bible. In other words, it was the Church Slavonic Bible that was initially taken as the “Russian” Bible. Such a perception correlated with the sociolinguistic situation of that period, when, among the literate country and town dwellers, people learned grammar according to practices dating back to Medieval Rus’, which meant learning by heart the Church Slavonic alphabet, the Book of Hours, and the Book of Psalms; these readers were in the majority, and they could understand the Church Slavonic Bible much better than they could a Russian-language version. That is why the main audience for the “Russian” Bible was the educated classes who read the Bible in European languages, not in Russian. The numbers of targeted readers for the Russian-language translation of the Bible were significantly lower than those for the Church Slavonic version. The ideas of the “language innovators” (who favored using Russian as a basis for a new national language) thus appeared to be closer to the approach taken by the Bible translators than the ideas of “the upholders of the archaic tradition” (who favored using the vocabulary and forms of Church Slavonic as their basis). The language into which the New Testament was translated moved ahead of the literary standard of that period, and that was one of the reasons why the work on the translation of the Bible into the Russian language was halted.
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Michalak, Jakub. "Kościół ewangelicki przyczółkiem opozycji wschodnioniemeickiej." Refleksje. Pismo naukowe studentów i doktorantów WNPiD UAM, no. 2 (October 31, 2018): 101–14. http://dx.doi.org/10.14746/r.2010.2.09.

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Evangelical Church had an important role in the GDR as far as the activities of opposition at the beginning of 1970s and 1980s are concerned. Indeed, it was outside the institution of the Unity Party. Within the vicinity of the church, people were to create a feeling of solidarity between those aggrieved by the system and the first grassroots activists. During 1989 and 1990 Lutheran church became the starting point for mass demonstrations and a peaceful revolution. In addition, the invitation of the party and the opposition to committees’ meeting on Dec. 7, 1989 was published on behalf of the Association of Evangelical Churches.
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Dissertations / Theses on the topic "First Church (Belmont, Mass.)"

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Asel, Virginia E. "The history of the First Congregational Church of Royalston." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Gearin, Brian. "Aging wineskins in a new wine community recontextualizing the community of faith for the realities of the community at large /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Carpenter, Karen K. "The Christian sacraments, covenantal origins, presence, and community as experienced in the First Presbyterian Church, Brookline, Massachusetts." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.089-0085.

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Crosby, David Marshall. "A pure heart a model for wholistic Christian spirituality /." Theological Research Exchange Network (TREN) Access this title online, 1996. http://www.tren.com/search.cfm?p068-0056.

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Bennett, Diana Curren. "Creating authentic Christian community intentional relationships for spiritual renewal /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0612.

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Gappa, Vincent A. "Worship in a symbological world enhancing Christian worship in an electronic culture /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Books on the topic "First Church (Belmont, Mass.)"

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Hoagland, Victor. My first mass book. New York: Regina Press, 1989.

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Chung, Joaquin G. Rediscovering Limasawa: The first Easter Mass. [Mandaluyong City, Metro Manila, Philippines: J.G. Chung, 1994.

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First Church of Christ (Northampton, Mass.). The Church book of the First Church of Christ in Northampton, Mass. Sarasota, FL: Aceto Bookmen, 1998.

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Hontiveros, Greg. A fire on the island: A fresh look at the first mass controversy. Butuan City, Philippines: Butuan City Historical and Cutlural Foundation, 2008.

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Collins, Leo W. This is our church: The seven societies of the First Church in Boston 1630-2005. Boston: Society of the First Church in Boston, 2005.

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Robredillo, Lope Coles. Homonhon Island: The correct site of the first mass in the Philippines. Boronongan City: Diocese of Borongan, Diocesan Commission on the Cultural Heritage of the Church, 2021.

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Old, North Church (Marblehead Mass ). Manual and historical sketch of the First Congregational Church, Marblehead, Mass., 1684-1901. Sarasota, Fla: Aceto Bookmen, 1997.

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Blodgette, George B. Record of deaths in the First Church in Rowley, Mass., 1696-1777. Sarasota, Fla: Aceto Bookmen, 1996.

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A, Albee Peggy, and Northeast Cultural Resources Center (U.S.), eds. United First Parish Church (Unitarian): Church of the Presidents, Quincy, Massachusetts. Lowell, Mass: The Center, 1996.

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Ashley, Linda Ramsey. In the pilgrim way: The First Congregational Church, Marshfield, Massachusetts, 1640-2000. Marshfield, Mass: L.R. Ashley, 2001.

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Book chapters on the topic "First Church (Belmont, Mass.)"

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Hasan, S. S. "The Church as Amphitheater." In Christians versus Muslims in Modem Egypt, 221–28. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195138689.003.0017.

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Abstract The General Meetings, which the Coptic canticles inaugurate, well examplify the way in which the new and old mesh to create traditions. Pope Shenuda first called these meetings” Dars” (Lesson). This at one and the same time underlined their innovative character, by distinguishing them from the religious sermon, and created a tradition, by emphasizing their continuity with the pedagogical mission of the founder of the Sunday School Movement, the by then “resting” I:Iabib Jirjis. (Pious Copts never use the word dead; they say itnayah, “he rested.”) Thus, we can see how new traditions are fashioned, as the rapid transformation of society weakens the social patterns for which the “old” traditions had been designed. The sermon itself was at one time an innovation for the Coptic Church. Prior to its adoption, by the Sunday School generation in the 1940s, the Coptic Church was limited to the celebration of mass.
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Starr, Chloë. "The Church and the People’s Republic of China." In Chinese Theology. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300204216.003.0007.

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If the early twentieth century saw great growth in the Chinese church, the first decade of the second half of the century saw persecution and a mass falling away from the church. By the end of the 1960s, when public religious activity in China had been shut down for several years, the rest of the world wondered if a Chinese church still existed. The focus of this chapter is the key decade of the 1950s, and particularly the policies and events of the first years of that decade. The chapter discusses the very different responses of Roman Catholic and certain Protestant church leaders to the leadership of New China and to the creation of state patriotic bodies during the difficult transition to a “post-denominational” church.
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Marczewska-Rytko, Maria. "The Roman Catholic Church and Forced Displacement in Poland." In Religion and Forced Displacement in Eastern Europe, the Caucasus, and Central Asia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463727556_ch07.

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Abstract In 1926-1938, the number of emigrants returning to Poland was 870,300 people, while repatriates amounted to 1,181,100 people. The period after World War II was characterised by mass population displacements resulting from repatriation, re-emigration and relocation. According to the data of the State Repatriation Office, repatriation and re-emigration to Poland in 1944-1949 amounted to 3.8 million people. Before 1989, the flow of migrants to Poland remained at a very low level. The Polish transformation of the late 1980s and early 1990s and the associated lifting of restrictions on the movement of people resulted in the arrival of the first groups of foreigners. The opening of the borders encouraged an influx of migrants from beyond the country’s eastern border. Also, the first refugees appeared in Poland at that time. In Poland the category of people defined as refugees is relatively small. In relation to refugees, Pope Francis follows the path set by his predecessors. Pope Francis’ standpoint on immigrants and refugees is not shared by all members of the Catholic and Christian community, including some Polish bishops and priests.
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Phan, Peter C. "Imaging the Church in the Age of Migration." In The Survival of Dulles, 22–40. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294909.003.0004.

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This chapter evaluates four themes: Avery Dulles's theological legacy, contemporary ecclesiology, global migration, and Asian Christianities. It explores how these four issues impact each other. At first glance, they seem to be remote from each other, especially given the fact that global migration and Asian Christianity were barely on Dulles's theological radar. However, in spite — perhaps because — of this lack of prima facie connections among these four themes, bringing them together may yield novel and surprising insights into ways to meet some of the challenges facing the Church today. The chapter begins with a brief summary of the key elements of Dulles's model ecclesiology. It then discusses how mass migrations have constituted the American Catholic Church and Christianity as a whole. Finally, the chapter outlines a model of the Church as the People of God on the Move, as a Migrant Church, as a Church of, by, and for migrants, and proposes it as a complement to Dullesian models of the Church.
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Sicari, Stephen. "Joyce: “It is in here that I must kill the priest and the king”." In Modernist Reformations, 181–98. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781638040248.003.0010.

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I begin Part III with Joyce because he is the most hostile to the established Church of his nation, the Roman Catholic Church. His avatar Stephen Dedalus thinks about Church history, especially its ruthless obliteration of heresy and heretics, not to reject something called Church but to initiate its reform. Unlike Buck Mulligan who wants to erase Church history in a return to Greek paganism, Stephen knows history cannot be escaped. His sense of the Church as a human construction within history allows Joyce to “deconstruct” it and renew it. This renewal occurs in “Ithaca,” where Bloom and Stephen share a meal intended to renew the Eucharist and perform a ritual clearly intended to renew the Mass, both of which are mocked by Mulligan on the novel’s very first page.
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Steinberg, Michael. "Franz Joseph Haydn." In Choral Masterworks, 155–76. Oxford University PressNew York, NY, 2005. http://dx.doi.org/10.1093/oso/9780195126440.003.0014.

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Abstract Haydn composed this Mass in 1802 and it was first performed in the Mountain Church at Eisenstadt, Hungary (now Austria), on 8 September that year. Soprano, alto, tenor, and bass solos, four-part mixed chorus. Flute, two oboes, two clarinets, two bassoons, two horns, two trumpets, timpani, organ, and strings.
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Siecienski, A. Edward. "11. Orthodoxy and the modern world." In Orthodox Christianity: A Very Short Introduction, 99–106. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0011.

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The twentieth and twenty-first centuries have been times of great upheaval for the Orthodox, with persecutions and mass emigrations, but also rebirth and the possibility of new growth. ‘Orthodoxy and the modern world’ considers the position of the Orthodox church on a range of matters, including its views on other churches; the attempts to create an independent church in Ukraine outside the Moscow Patriarchate jurisdiction; the role of women in the church; its advocacy of environmental issues; and issues of sexual morality. Orthodox Christianity remains vibrant and relevant; it provides millions of Christians throughout the world with their spiritual home, and continues to shape world events.
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Zon, Bennett. "Music as Theology." In The Oxford History of British and Irish Catholicism, Volume IV, 173—C9S10. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198848196.003.0010.

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Abstract When the early Church Fathers weaponized chant in their battle against the spiritual perils of pagan music, they used a theology describing Christ as the New Song, and the New Song as God Himself. As this chapter argues, by the nineteenth century that theology had barely changed—the British and Irish experience, a prime example. Drawing upon papal legislation, catechisms, musical apologetics, and a range of music, this chapter resembles the liturgical structure shaping the Church’s music—the two parts and five sections of the Tridentine Mass Ordinary. The first part (the Mass of the Catechumens) explores its three main musical genres—chant, polyphony, hymnody—in sections corresponding to the Kyrie, Gloria, and Credo. The second part (the Mass of the Faithful) investigates two performative genres—composing, and playing and singing—in the Sanctus and Agnus Dei, and the conclusion, the Ite Missa Est, offers brief speculations on the nineteenth-century legacy in the Church today.
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Bendrups, Dan. "Religion and Renewal." In Singing and Survival, 49–71. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190297039.003.0003.

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This chapter considers developments in Rapanui music in relation to the seminal influence of the Catholic Church from the 1860s through to the present day. Sacred Heart missionaries arrived on Rapa Nui in the 1860s where they played an important role in the community’s cultural renewal, including fostering interactions with the outside world. The Church became a center for various aspects of Rapanui social life, as well as a context for protest against the island’s administration in the early twentieth century. The music of the Church, as well as secular songs performed by missionaries, had a generative influence in Rapanui music, providing new melodic and harmonic ideas that have been woven into Rapanui tradition. Meanwhile, the Rapa Nui Mass has been maintained into the twenty-first century, where it now features in cultural tourism. This chapter draws on historical sources provided by writers associated with the Church, complemented by participant observation of contemporary Church performance practices.
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Almeida, Manuel Antonio De. "The Comadre." In Memoirs Of A Militia Sergeant, 29–31. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195115505.003.0007.

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Abstract It is now our duty to say something about a figure who will play an important role in the course of this story and whom the reader scarcely knows, since we touched on her, in passing, only in the first chapter. She is the midwife who, as we said, served as godmother to the subject of these memoirs. The comadre was a short, excessively fat, good-natured woman, simple, or simpleminded, to a certain extent, though in another sense quite discerning. She lived by her practice of midwifery, which she had adopted out of curiosity, and by pronouncing blessings to ward off the evil eye. She was widely known to be highly devout, the most assiduous churchgoer in the city. She was an unerring calendar of every religious feast day observed here, knew by heart the days on which Mass was said in this church and that, as well as the time and ,the priest’s name; she was on time to every Mass, litany, novena, and septenary; she never missed a Via-Sacra procession or sermon. In short, she kept her time so deployed and the schedules so organized that she never arrived at church to find Mass already at the altar. She began at dawn with the Mass at Our Lady of the Lapa; no sooner had it concluded than she was on her way to 8:oo Mass at the Se; and leaving it she caught the 9:00 at the Church of Santo Antonio.
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Conference papers on the topic "First Church (Belmont, Mass.)"

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Rodriguez Suarez, Alex. "THE RELIGIOUS SOUNDSCAPE OF THE EARLY PALAEOLOGAN AGE: WHAT WAS IT REALLY LIKE?" In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.397rs.

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This article discusses a significant element of the religious sound- scape of the Orthodox communities in the Balkans, the call to mass. The period between the Byzantine reconquest of Constantinople (1261) and the death of the Serbian King Milutin (1282–1321) witnessed the expansion of bell ringing in churches and monasteries while the semantron, the tradition- al instrument of the Byzantine Church, continued to be employed. Hence, the first decades of the Palaeologan age were crucial for the formation of a new religious soundscape that included the sounds of both church bells and semantra, that is, it was eclectic. A combination of written sources and instances of material culture attest the development of this heterogeneous soundscape. The former include references from Byzantine and Serbian sources while the latter comprises two bells cast in the thirteenth and the fourteenth century. These artefacts help us to visualise the type of church bells employed in the Balkans during the reign of King Milutin. The aim of the contribution is to provide a picture -as general as possible- of the reli- gious soundscape of the Early Palaeologan age and highlight the significant transformation that it underwent in these years.
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Reports on the topic "First Church (Belmont, Mass.)"

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Schwartz, William Alexander. The Rise of the Far Right and the Domestication of the War on Terror. Goethe-Universität, Institut für Humangeographie, March 2022. http://dx.doi.org/10.21248/gups.62762.

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Today in the United States, the notion that ‘the rise of the far right’ poses the greatest threat to democratic values, and by extension, to the nation itself, has slowly entered into common sense. The antecedent of this development is the object of our study. Explored through the prism of what we refer to as the domestication of the War on Terror, this publication adopts and updates the theoretical approach first forwarded in Policing the Crisis: Mugging, the State, the Law and Order (Hall et al. 1978). Drawing on this seminal work, a sequence of three disparate media events are explored as they unfold in the United States in mid-2015: the rise of the Trump campaign; the release of an op-ed in The New York Times warning of a rise in right-wing extremsim; and a mass shooting at a historic African American church in Charleston, South Carolina. By the end of 2015, as these disparate events converge into what we call the public face of the rise of the far right phenomenon, we subsequently turn our attention to its origins in policing and the law in the wake of the global War on Terror and the Great Recession. It is only from there, that we turn our attention to the poltical class struggle as expressed in the rise of 'populism' on the one hand, and the domestication of the War on Terror on the other, and in doing so, attempt to situate the role of the rise of the far right phenomenon within it.
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