Academic literature on the topic 'South Parish Unitarian Church'
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Journal articles on the topic "South Parish Unitarian Church"
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Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture." Art History & Criticism 17, no. 1 (November 15, 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
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Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
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Biryukova, Yu A. "Parish revival in Southern Russia in the context of revolutionary upheavals and the Civil War." Omsk Scientific Bulletin. Series Society. History. Modernity 8, no. 3 (2023): 9–16. http://dx.doi.org/10.25206/2542-0488-2023-8-3-9-16.
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The article is devoted to the problem of parish reform in the period of revolutionary processes and the beginning of the Civil War in the South of Russia. The author analyses the church-public perception of the position, functions and role of the parish in the church, public and political life through the prism of the discussion which took place on the eve and during the All-Russian Local Council of 1917– 1918 and appeared in church periodicals. One can trace the process of the parish revival and the acceptance of the sobor solution to the parish problem by the ecclesiastical community of Southern Russia. Church revival was connected to a revival of the parish on the basis of sobor-canonical principles, with the first Christian community serving as its ideal. The main activity on this path was the formation of parish councils, the activity of which went far beyond the inner boundaries of the parish. Its functions were to be extended to the level of a grass-roots zemstvo, to ensure the legal and economic security of the parishioners, and to influence the surrounding society.
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Hale, Frederick. "FORECASTING THE FUTURE OF RELIGION IN THE 1920s: RAMSDEN BALMFORTH’S POST-ORTHODOX PROGNOSTICATIONS." Studia Historiae Ecclesiasticae 41, no. 2 (December 18, 2015): 18–37. http://dx.doi.org/10.25159/2412-4265/88.
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Standing at the apogee of post-Protestant theological liberalism, the scholarly Unitarian minister Ramsden Balmforth, who served the Unitarian Church in Cape Town from 1897 until 1937, responded to a broad spectrum of issues affecting South African religious, political and economic life. Having been moulded by Fabian socialism in his native Yorkshire, however, and informed by the theology of such denominational fellows as Joseph Estlin Carpenter during his student years in Oxford, he remained relatively marginalised on the ecclesiastical landscape of South Africa. Despite this quasi-isolation, Balmforth sought in the late 1920s to predict the future of Christianity or religious life generally not only in his adopted homeland, but also on an international scale. In the present article his conceptualisation is analysed in the historical context of his theological liberalism generally, and a critique of his prognostications is offered which highlights Balmforth’s failure to come to grips with the fact that his liberalism, which he regarded as a virtually inevitable product of cultural history, had failed to make nearly any inroads on the increasingly complex kaleidoscope of South African Christianity.
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Lupescu Makó, Mária. "Family Archives in the 16th Century. The Mikola Family Archive." Studia Universitatis Babeș-Bolyai Historia 66, no. 1 (February 2022): 47–77. http://dx.doi.org/10.24193/subbhist.2021.1.02.
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"In April 1573, after the death of the head of the family, Ferenc Mikola, the elders of the Mikolas gathered in Someşeni to take over the family archive from his widow. The action carried out according to the custom, but also to the legislation of the country took place in the presence of witnesses, later a proving act being issued. The present study aims to investigate the process of handing over the noble family archives in Transylvania from the end of the Middle Ages and during the sixteenth century. In this context, the ways of keeping and ordering the charters during the researched period, as well as the circumstances of the formation of the noble family archives will be examined. The focus will be on the presentation of a case study, that of the Mikola family archive. Starting from the charter issued in April 1573, we shall briefly present the Mikola family, their family archive, but also the witnesses of the archive’s transmission. Among the latter, we shall pay a special attention to Ferenc Dávid, the parish priest of Cluj and superintendent. The second title carried by the religious reformer shall provide the opportunity to reflect on the formation of the Reformed and Unitarian Churches in Transylvania. Keywords: Mikola family, family archives, Mikola archive, preservation of the charters, Transylvania, 16th century, Unitarian Church. "
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Andreev, Alexander, and Alexey Lukyanov. "Catholics of the South Ural Mining zone at the turn of the 19th–20th centuries: the national and social composition of the parishioners in Zlatoust." OOO "Zhurnal "Voprosy Istorii" 2023, no. 6-2 (June 1, 2023): 32–45. http://dx.doi.org/10.31166/voprosyistorii202306statyi44.
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The article reveals the national and social composition of the Zlatoust Catholic Church parishioners, analyzes the directions of Catholic migration flows to the South Ural region, and determines the geography of Catholics origin. The study is based on a statistical analysis of the parish database, formed according to the Zlatoust parish registers for 1899-1916, which were first introduced into scientific circulation.
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Kalinina, Olga Vladimirovna. "«Half-believers» Parishes of Pskov Eparchy: From History of Seto Folk Parishes." Исторический журнал: научные исследования, no. 4 (April 2022): 1–16. http://dx.doi.org/10.7256/2454-0609.2022.4.38395.
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The subject of this research is history of parishes in the Pskov-Pechorsky Region related with Seto folk. Historical area of this small Finno-Ugric ethnic group embraces modern territory of the Pechorsky District and south-eastern parts of Estonia. Seto are Orthodox Christians and Russians call them poluvertsi (half-believers). Seto culture is usually seen in isolation from established parish system in the borderland of the Pskov-Pechorsky Region and Estonia. The author of article aims to trace principal changes of Seto church life in conditions of constantly shifting state affiliation and political regimes from late XIX century to present time. The source base of research are press materials, published testimonies of eyewitnesses, documents of the State Archive of Pskov Oblast (GAPO) and information gathered by author in ethnographic expeditions of 2007-2017. The research applies historical-comparative and ethnographic methods. The article reveals involvement of Seto in parish life at different stages of their history. Due to their ignorance of Russian language, they couldn’t participate consciously in church services and were involved in Estonian language environment in the period of their incorporation in the Estonian Republic in 1920-1940s. In Soviet period they insisted on their right for independent “Estonian” parish. Today in Russia Seto are included in Russian-speaking church environment and in Estonia parish life. The article emphasizes the role of parish clergymen in establishment of Seto parishes. It puts in academic researches new data about the Soviet period of the Pskov Eparchy i.e. the practice of bilingual Church services in mixed Russian-Estonian parishes. Finally author comes to conclusion about construction of Seto ethno-confessional identity in dependence of political interests of Russia and Estonia in XX-XXI cc. which eventually influenced their culture.
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Firstova, Maria Yu. "Artistic Embodiment of Unitarian Religious Principles in the Literary Works of Elizabeth Gaskell." Вестник Пермского университета. Российская и зарубежная филология 14, no. 2 (2022): 131–41. http://dx.doi.org/10.17072/2073-6681-2022-2-131-141.
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The paper deals with the origins and major principles of the Unitarian religion that began to spread in Great Britain in the 18th century. The author aims to reveal the impact of the ethics of this Non-conformist (Dissent) Christian religious thought on the literary works of Elizabeth Gaskell (1810–1865), whose family background was largely Unitarian. The study shows the way that ethical principles of the Unitarian doctrine influence the problem-theme facet of her novels, which is evident in the artistic interpretation of the idea of strengthening the role of women in the Victorian society, in the author’s new approach to the solution to ‘the fallen woman’ problem, based on the possibility to atone for the sin through the service to the good of people and maternal love. The article focuses on the artistic depiction of the evil nature of a lie, the ideas of pacifism, religious tolerance, social justice, and resolution of social problems on the basis of the Christian idea of mutual dependence of humans, as presented in the novels written by Gaskell. The characters of her works, being new for Victorian literature, are also developed on the moral principles of Unitarianism. They are a socially active young woman from the middle class whose efforts are aimed at the resolution of the social conflict and a church minister (a dissenter) suffering from religious or moral doubts. The latter circumstance determines the shift from the depiction of the external social conflict to the internal one, which results in the in-depth psychological insight into the character in Gaskell’s narration. Particular attention is also given to the artistic interpretation of the key Unitarian idea of moral development and perfection of humans and continuous social progress in the novels Ruth (1853), North and South (1855), Sylvia’s Lovers (1863).
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Pebi Anggreini, Silvester Adinuhgra, and Agnes Angi Dian W. "Penerapan Nilai - Nilai Kebudayaan Terhadap Partisipasi Umat Dalam Perayaan Ekaristi Di Paroki Santa Maria Immaculata Wayun Palu- Rejo." Sepakat : Jurnal Pastoral Kateketik 9, no. 2 (September 11, 2023): 29–42. http://dx.doi.org/10.58374/sepakat.v9i2.192.
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This research examines the application of cultural values towards the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo, located in the district of South Barito, Central Kalimantan. The parish exemplifies unity and tolerance among the faithful from diverse ethnic and cultural backgrounds who participate in the Eucharistic celebration and other pastoral activities. A qualitative research method was employed, gathering data through interviews with 8 members of the congregation and 3 parish officials. The data were analyzed using Miles and Huberman's analysis method. The results of the study indicate that the congregation of the Parish of Santa Maria Immaculata Wayun Palu-Rejo has applied cultural values in their participation during the Eucharistic celebrations. The use of language, music, dance, and traditional attire is evident in the Inculturation Mass and other Eucharistic celebrations. The spirit of mutual cooperation, empathy, and care for fellow believers also influences the congregation's participation in the Eucharistic celebration. Pastoral efforts and catechesis conducted by the priests and parish officials play a vital role in encouraging the congregation to appreciate and apply cultural values in church activities. The priests convey messages and advice on the importance of cultural values during sermons and socialization. The Inculturation Mass serves as one of the initiatives to incorporate cultural values into the Eucharistic celebration. In conclusion, the application of cultural values significantly affects the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo. Pastoral efforts and catechesis by the priests and church officials help raise awareness among the congregation regarding the significance of culture in religious life. Culture and congregation participation in the Eucharistic celebration are interconnected and require cooperation between church officials and the congregation. A suggestion for further research is to gain a deeper understanding and analyze the impact of cultural values on the participation of the congregation in other aspects of church life. Additionally, involving other ethnic groups in the study would provide a more comprehensive overview of the cultural diversity in this parish.
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Markus, Mary. "The South Aisle and Chantry in the Parish Church of St Bridget, Brigham." Architectural History 39 (1996): 19. http://dx.doi.org/10.2307/1568605.
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Ambler, R. W. "From Ranters to Chapel Builders: Primitive Methodism in the South Lincolnshire Fenland c.1820–1875." Studies in Church History 23 (1986): 319–31. http://dx.doi.org/10.1017/s0424208400010676.
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On 26 October 1832 Jonathan Gibbons of the parish of Lutton, some twelve miles east of Spalding, wrote to John Kaye, bishop of Lincoln, describing how ‘A great proportion of the lower orders are now supporting a sect called ranters and attending their meetings as the only resource for religious instruction.’ The reasons for this, he argued, lay with ‘lax government and want of proper attention to services and duties’ in the Church, but in addition to these problems the Church of England also had the difficult task of extending its ministrations into the scattered communities of the newly drained and cultivated south Lincolnshire fenland. In Lutton the people were left ‘open to all the evils attendant upon unrestrained ignorance’ and the voluntary religious bodies, including the Primitive Methodists or Ranters, were often quicker to respond to their needs than the Established Church.
Dissertations / Theses on the topic "South Parish Unitarian Church"
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Joyner, John Edward III. "The architecture of orthodox Anglicanism in the Antebellum South : the principles of Neo-Gothic parish church design and their application in the southern parish church architecture of Frank Wills and his contemporaries." Diss., Georgia Institute of Technology, 1998. http://hdl.handle.net/1853/22975.
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Davids, Tessa Dawn. "An Anglican parish in transformation : the history of St. Margaret’s, Parow, 1942 - 1995." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80303.
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Thesis (MA)--Stellenbosch Univeristy, 2013.ENGLISH ABSTRACT: This study is an historical analysis of the History of St. Margaret’s Anglican Parish, situated in the Northern Suburbs of Cape Town. While documenting the history of the parish since its establishment in 1942, it also critically examines its response to the socio-political changes the country was going through such as the Group Areas Act and in so doing, determines the extent of its own transformation. St. Margaret’s was not the first Anglican parish in Parow. An Anglican presence existed in Parow since 1900 with St. John the Baptist being the first parish along with an Anglican primary school, namely Glen Lily. The Anglican parishes of Parow were profoundly affected by apartheid, especially the Group Areas Act which completely changed the landscape of the town and the roles of the parishes. It led to the deconsecration of St. John’s and the closure of Glen Lily Primary school. The church building survived, but the school was completely demolished. St. Margaret’s did became an independent parish, but faced many challenges as it struggled to cope with the call from the Anglican Church to become agents of reconciliation while Archbishop Tutu called for sanctions against South Africa and seemingly supported the armed struggle. Despite the unhappiness with the Archbishop’s call for greater commitment to the abolition of apartheid, the congregation did in time find its own metier.
AFRIKAANSE OPSOMMING: Hierdie studiestuk bied ‘n historiese analise van die Geskiedenis van die St. Margarets Anglikaanse Gemeente wat in die noordelike voorstede van Kaapstad geleë is. Terwyl die geskiedenis van dié gemeente sedert sy ontstaan in 1942 gedek word, word daar ook krities gekyk na die reaksie op die sosio-politiese veranderinge wat die land ondergaan het, soos die Groepsgebiedewet, waardeur ook die omvang van die gemeente se eie transformasieproses bepaal is. St Margarets was nie die eerste Anglikaanse-gemeente in Parow nie. Reeds sedert 1900 het St John the Baptist as eerste gemeente bestaan, tesame met ‘n Anglikaanse primêre skool, Glen Lily. Die Anglikaanse-gemeentes van Parow is deeglik geraak deur apartheid, veral die Groepsgebiedewet wat die voorkoms van die dorp en die rol van dié gemeentes totaal verander het. Dit het tot die sekularisering van St Johns en die sluiting van die Laerskool Glen Lily gelei. Die kerkgebou het behoue gebly, maar die skool is heeltemal gesloop. St Margarets het ‘n onafhanklike gemeente geword, maar het nog verskeie uitdagings in die gesig gestaar in sy stryd om te voldoen aan die oproep van die Anglikaanse Kerk om agente te word vir rekonsiliasie, terwyl Aartsbiskop Tutu gevra het vir sanksies teen Suid-Afrika en oënskynlik die gewapende stryd ondersteun het. Ten spyte van die ongelukkigheid wat die Aartsbiskop se oproep om groter toegewydheid aan die afskaffing van apartheid veroorsaak het, het die gemeente mettertyd haar eie métier gevind.
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Mulligan, John Anthony Francis. "Parish ministry : servant of mission : what is the understanding of 'ministry' in today's church with particular focus on 5 parishes in South London?" Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/parish-ministry-servant-of-mission(11301c28-2404-40e5-afc5-650fe5cbbb67).html.
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This thesis is a study of ministry in the multi-ethnic world of South London. In this setting, language, tradition, custom and culture have become both obstacle and key to ecclesiological understanding and community engagement. At the outset, a theological framework for the study is established. This encompasses church, parish, charism and ministry, all serving the primary task of mission. From an empirical study involving some of the key people who give their time and talent to their local communities in five South London parishes, ministry is seen not as an isolated activity but as something that is a dynamic and significant component within the greater pastoral context. This study highlights the importance of mapping a local theology by listening attentively to the local culture, and engaging with community members as they reflect on life in their context. The research also brings to light the tensions and conflicts that surface internally when the exercise of power by the institutional Church is experienced at parish level. A gulf can be observed between the institution and the people of God in the local faith community. At the heart of this study there emerges an acute awareness of the near-absence of critical theological reflection on parish practice. The empirical evidence also suggests that there is a matrix of issues which are in need of immediate and sustained attention. These include communication, dialogue and formation. It is clear that strategic pastoral planning is required so that the needs of the people can be continually identified, the Sunday Liturgy be meaningfully sustained, catechists be regularly recruited and adequately trained and the young Church be appropriately welcomed and nourished. A review of ministerial formation for both lay and ordained people emerges as fundamentally important in the long-term interests of communion, co-responsibility and accountability for mission.
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Sparrow, Isabel. "An exploratory study of women's experiences and place in the church: a case study of a parish in the Church of the Province of Southern Africa (CPSA), diocese of Cape Town." Thesis, University of the Western Cape, 2006. http://etd.uwc.ac.za/index.php?module=etd&.
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This mini-thesis is a small-scale exploratory case study into the experiences of eight mature women members of a particular parish in the Church of the Province of Southern Africa (CPSA) situated in the Diocese of Cape Town. Using qualitative feminist research methodologies, this study sets out to explore how this group of non-ordained women perceives their roles in the church structure. The study examines what initially attracted the participants to this parish and what motivates them, despite the challenges, to continue performing their voluntary licensed and unlicensed roles in the church. It then goes on to consider the contradictory ways in which their roles as individuals, gendered as women, serve to simultaneously reinforce and challenge the patriarchy of the church. In this respect the participants often held conflicting views within themselves, thus demonstrating the complexities surrounding such issues. Upon reflection the researcher acknowledges that, similar to the participants, she also holds contradictory views on some of these issues. The research therefore identifies and explores three main themes in this regard, firstly the reasons why women originally joined the parish church, secondly the ways in which these women are active in the church and lastly the ways in which women&rsquos activities simultaneously challenge and reinforce the patriarchy and continued male domination of church.
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Mamba, Douglas Menzi. "The reform of the communion service in South Eastern diocese of ELCSA with special reference to the Umpumulo Parish (1985-1996)." Diss., 2006. http://hdl.handle.net/2263/28002.
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Kizito, Joseph Mary. "Mission and HIV/AIDS prevention in Sterkspruit Parish, Eastern Cape: new insights from an evaluation and a critique of Education for Life Programme (EFLP), of the Roman Catholic Church." Thesis, 2019. http://hdl.handle.net/10500/27347.
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Bibliography: pages 360-378In this study, the researcher investigates an HIV and AIDS prevention programme known as Education for Life (EFLP) run by the Roman Catholic Church (RCC). The programme seeks to encourage behaviour changes as a viable approach for the prevention of HIV and AIDS through education. EFLP is faith-based and run by the RCC as one of the programmes in RCC pastoral mission activities to mitigating the HIV and AIDS epidemic. EFLP aims at preventing HIV and AIDs through creating awareness of human values in the context of the gospel, facts about HIV and AIDs and promoting behaviour change, particularly among the youth. The programme is youth-led, peer-driven and peer support based. The researcher examines EFLP in Sterkspruit Parish from 2003 to 2013 to assess whether EFLP was effective in bringing about preventative sexual behaviour, as a result of participants in the programme changing attitudes and values and acquiring life skills. RCC and many Christian churches promote behavioural intervention abstinence, fidelity within marriage, counselling and delaying sexual debut and partner reduction. Behavioural change programmes have, however, not been without controversies. A qualitative research method was followed to investigate the impact of EFLP. Data were obtained and tape-recorded during one-on-one interviews of 25 youth participants. The researcher employed the theory of reasoned action to examine the data. Analysis of data revealed that the mission of the church could be achieved through social transformation in the lives of the youth, especially behavioural change concerning HIV and AIDS. It also showed that a single preventative approach should not be taken to the exclusion of others in the prevention of HIV and AIDs. The study recommends combining different approaches, including promoting behavioural change
Christian Spirituality, Church History and Missiology
Ph. D. (Missiology)
Books on the topic "South Parish Unitarian Church"
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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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First Parish Unitarian Universalist Church (Arlington, Mass.), ed. Arlington's first parish: A history, 1733-1990. Arlington, Mass: First Parish Unitarian Universalist Church, 2000.
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A, Albee Peggy, and Northeast Cultural Resources Center (U.S.), eds. United First Parish Church (Unitarian), church of the presidents: Historic structure report, Quincy, Massachusetts. Lowell, Mass: Norteast Cultural Resources Center, 1996.
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Ashurst, Denis. The church and parish of St. Mary, Worsbrough. [S.l.]: D. Ashurst, 1997.
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Judith, Varley, Huddersfield & District Family History Society., and South Crosland Parish Church, eds. South Crosland Parish Church: Baptisms, marriages and burials 1829-1855. Huddersfield: Huddersfield & District Family History Society, 1993.
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The fruits of our labors: The bicentennial history of the Second Parish in the Town of Worcester, the First Unitarian Church, 1785-1985. Worcester, Mass: The Church, 1985.
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Duffy, Patrick J. Landscapes of South Ulster: A parish atlas of the Diocese of Clogher. [Belfast]: The Institute of Irish Studies of the Queen's University of Belfast in association with the Clogher Historical Society, 1993.
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Trinkley, Michael. Investigation of Jervey Plantation, Christ Church Parish, Charleston County, South Carolina. Columbia, SC: Chicora Foundation, 2004.
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Savariaradimai, Emmanuel. Culture, gospel, and parish: An integral approach to parish renewal in South India. St. Ottilien: EOS Verlag, 1994.
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From many backgrounds: The heritage of The Eliot Church of South Natick. South Natick, MA: The Natick Historical Society, 2007.
Find full textBook chapters on the topic "South Parish Unitarian Church"
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Lischer, Richard. "A Ministry in the South Bronx." In Our Hearts Are Restless, 298–314. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197649046.003.0020.
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Abstract Heidi Neumark’s Breathing Space is not about her conversion or her call. It tells the story of her ministry in one of the most dangerous and impoverished sectors of America, the South Bronx. Her memoir recreates the Bronx of the 1980s, with its speed, AIDS, routine crime, and rat-infested housing projects. She is the new pastor of a small Spanish-language Lutheran Church named Transfiguration. It is her first parish. She stays for twenty years. She conveys no vocational anguish or uncertainty about her calling. It’s all about the work. She is meant to be there. Breathing Space is mainly a story of people, and especially the many children, who are suffocating in numerous ways. Neumark tells their stories, often interleaving them with stories from the scriptures. The book’s plotline is provided by her parish’s ten-year effort to build a new parish hall. Its completion marks the conclusion of her ministry and a move to another equally demanding New York City parish.
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Richards, Joan L. "Breaking Away." In Generations of Reason, 29–46. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300255492.003.0003.
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Theophilus and Hannah Lindsey were both deeply committed to ministering to the people of their parish. Hannah was an accomplished herbalist, Theophilus a powerful preacher, and the two of them taught literacy to the parish children in one of England’s first Sunday School. At the same time, the couple’s discomfort with what they saw as the unreasonable demands of the Anglican Church continued to fester. The particular focus on their concern was the Christian doctrine of the Trinity, which is not to be found in the Bible. An encounter with Joseph Priestley, who was a dissenter and therefore not required to subscribe, shook them to their core, and convinced them that their position in the Anglican Church was untenable. Blackburne joined them in crafting the Feather’s Tavern Petition that they submitted to parliament in 1772 in an attempt to remove the subscription requirement. When that effort failed, Blackburne was content to return to his life in the church and wait for the next opportunity for reform, but the Lindseys found that they were unable to take this approach. In 1773, two years after the failure of their petition, the Lindseys broke with Blackburne, resigned from the Anglican Church and moved to London. Priestley joined the couple there, and five months later Lindsey began sharing his message of a reasoned, non-Trinitarian Christianity in rented rooms on Essex Street in London. Within five years, the Lindseys were at the center of a movement to establish a reasoned religion rooted in a literalist reading of the Bible. People labelled them Unitarian because they denied the Trinity, but the men and women who were drawn to the Essex Street Chapel saw themselves as pure Christians, who were using the reason God had granted them to come to a true understanding of the religion Jesus preached.
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Strohm, Reinhard. "The Collegiate Church of St Donatian." In Music in Late Medieval Bruges, 10–41. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780193164185.003.0002.
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Abstract Flanders is not a land of great cathedrals. The county of Flanders was politically a single unit throughout the Middle Ages; but its ecclesiastical government I was divided between bishoprics whose cathedrals were all situated outside its borders. Some parts to the east, beyond the river Escaut, belonged to the diocese of Cambrai, which also covered large regions of Brabant and Hainaut; the south-western coastal area (with Dunkirk and Ypres) was subject to the bishops of Therouanne, a town in the French province of Artois. The centre and the north, with the major cities of Bruges, Ghent, Courtrai and Lille, all belonged to the diocese of Tournai; but Tournai itself was politically independent and not part of the county of Flanders. Even the Dutch diocese of Utrecht had some possessions along the northern border with Zeeland. The situation still reflected the original role of Flanders as a frontier-land, colonized and christianized in the early Middle Ages by the Frankish kings advancing from the east and south. It was only in the sixteenth century that Flanders got its own bishoprics (Bruges and Ghent), whose present cathedral churches (St Saviour’s in Bruges, and St Bavo’s formerly St John’s in Ghent) were only parish churches during the Middle Ages.
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Stockigt, Janice B. "Early Years in Bohemia." In Jan Dismas Zelenka, 1–31. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198166221.003.0001.
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Abstract On 16 October 1679 Jan Lukáaš [Dismas] Zelenka was baptized in the Catholic parish church of Lounovice, a small Bohemian village south-east of Prague close to Blaník, that Bohemian mountain with great national and patriotic resonances. Zelenka came from a distinguished lineage of talented Bohemian musicians of the seventeenth and eighteenth centuries, all of them progeny of village organist-cantors.
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Wuthnow, Robert. "The Gospel Of Giving." In The Crisis In The Churches, 158–84. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195110203.003.0010.
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Abstract When Jacob Brodsky was growing up, the church was his life. His parents, his brother and sister, his grandparents, and his seventeen aunts and uncles all belonged to the same parish on the south side of Chicago. He remembers not being allowed to eat or even drink water after midnight on Saturdays until he took communion on Sunday morning. Nobody ate meat on Friday, and if you weren’t’t a good Catholic, you couldn’t’t be buried in the cemetery.
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Bremer, Francis J. "Lavenham to London." In John Winthrop, 11–21. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195149135.003.0002.
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Abstract OCTOBER 1498. Adam Winthrop was carrying his infant son, the next Adam, from his home to the church of Saints Peter and Paul sitting on the hill overlooking the prosperous town of Lavenham. There he would present the baby to the parish priest, Thomas Appleton, to be baptized according to the rites of the Catholic Church. Accompanying Adam were some of his friends from the parish, perhaps including members of the prominent Lavenham families, the Springs, the Risbys, and the Ponders. Jane Burton Winthrop, young Adam ‘s mother, was left lying in at home, denied entry into the holy precincts of the church until she was purified in a rite that usually came about a month after the childbirth. A booming regional economy, a strong sense of piety, and a desire to create monuments to that piety that would stand them in good stead when they went to their last judgment had recently prompted the Christians of Suffolk to expand and beautify the churches of the region, and nowhere was that more evident than in Lavenham. Just four years earlier the base of a new church tower had been laid, and plans were also under way to add a new chapel, dedicated to the Holy Trinity, on the north side of the chancel. Building supplies cluttered the church precincts, and the dust of construction floated in the air as the senior Winthrop and the friends he had chosen as sponsors, or godparents, met the priest at the south door of the church.
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Wilson, Ruth M. "Per Retro et Recte." In Anglican Chant and Chanting in England, Scotland, and America 1660 to 1820, 259–70. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198164241.003.0009.
Full textAbstract:
Abstract Within this broad outline, the history of Anglican chant and chanting takes shape, from its roots in the pre-Reformation Latin rite to the early nineteenth century. The essentially unbroken development of liturgical practice in the English liturgy of the Book of Common Prayer has continued under the aegis of the ‘one use’, which replaced the complex ritual of the pre-Reformation Latin Offices and Mass. The ‘one use’, however, did not establish uniformity in interpretation of the rubrics of the Common Prayer across the spectrum of institutions subsumed under the jurisdiction of the national church. The performance of the same liturgy varied historically from parish to cathedral to collegiate chapel and church, and from town to country and south to north.
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Remmel, Mari-Ann. "Pühakud, kündjad ja vasarapildujad: mõnest piirkondlikust eripärast eesti kohamuistendites." In Pühad allikad. Paar sammukest XXVII. Eesti Kirjandusmuuseumi aastaraamat 2010, 13–54. EKM Teaduskirjastus / ELM Scholarly Press, 2019. http://dx.doi.org/10.7592/ps/27.remmel.
Full textAbstract:
The article discusses legends related to churches and natural sacred sites through the prism of their characters, attempting to understand the background to some of the motifs that date back to the pre-Christian era, as well as their Finnish and Swedish parallels. Tales of sacrifice enclosed in church walls, the names of which are derived either from the name of the parish or the patron saint of the church, have been popular all over Estonia. Walling in a ploughman, as occurs in the church legends of some parishes, is a clearly north Estonian peculiarity that can be connected with the specificity of the agrarian development of the region. In the same area legends of lakes and stones, said to have flown to their present locations through the air burying ploughmen and/or agricultural equipment, have also been recorded. Such tales often point to hiis sites and the breaking of bygone taboos. The regional preference for legend motifs concerning ploughmen probably reflects the earlier spread of soil-tilling in north Estonia in comparison with the south east and perhaps its greater importance as a way of making a living. The Scandinavian legend type of giants competing to build churches occurs occasionally in Estonia, mainly on the island of Saaremaa, in the Järvamaa region, in east Estonia and in Setomaa in the south east. The reasons for this pattern are probably to be found in historical contact with Scandinavians (church builders, merchants, etc.). The plot may have reached Setomaa during the Viking era (800–1050 AD) in connection with the Viking voyages, or even earlier. Mythological tales are disappearing from the living tradition, but archival texts offer ample material for study.
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Szmoniewski, Bartłomiej, and Krzysztof Tunia. "Słowiańskie osadnictwo w fazie plemiennej i wczesnopaństwowej (VII/VIII–XIII wiek) / Slavic settlement in the Tribal and Early State phase (7th/8th–13th centuries)." In Kartki z dziejów igołomskiego powiśla, 151–71. Wydawnictwo i Pracownia Archeologiczna PROFIL-ARCHEO, 2020. http://dx.doi.org/10.33547/igolomia2020.09.
Full textAbstract:
After the Early Slavic period a number of changes took place, which was manifested, among others, in the construction of strongholds – fortified seats of local power. This stage of Slavic development, lasting approximately 200 years from the turn of the 7th and 8th century on, is called the Tribal phase. At that time, the areas of western Lesser Poland belonged to the Vistulan tribe. Their central seat was the stronghold on Wawel Hill in Kraków. At the end of the 10th century the Piasts began to play an active military and political role in the Vistula River basin. Their successful expansion gave rise to the Early State phase. After 966, as Christianity progressed, inhumation replaced cremation as the burial rite. The oldest row-arranged cemeteries were founded on the upper Vistula from the turn of the 10th and 11th centuries. They were used until end of the 12th century, or longer. Two such cemeteries were examined in the study area, in Wawrzeńczyce and Stręgoborzyce. They were abandoned with the consolidation of the parish network and the establishment of church cemeteries in the 13th century. Material culture of the Tribal phase – besides native production – yielded artifacts indicating contacts with areas south of the Carpathians, with the nomadic Avars and, after their fall, with Hungarians.
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Szmoniewski, Bartłomiej Szymon, and Krzysztof Tunia. "Słowiańskie osadnictwo w fazie plemiennej i wczesnopaństwowej (VII/VIII–XIII wiek) / Slavic settlement in the Tribal and Early State phase (7th/8th–13th centuries)." In Kartki z dziejów igołomskiego powiśla, 193–216. 2nd ed. Wydawnictwo i Pracownia Archeologiczna Profil-Archeo, 2021. http://dx.doi.org/10.33547/igolomia2021.11.
Full textAbstract:
After the Early Slavic period a number of changes took place, which was manifested, among others, in the construction of strongholds – fortified seats of local power. This stage of Slavic development, lasting approximately 200 years from the turn of the 7th and 8th century on, is called the Tribal phase. At that time, the areas of western Lesser Poland belonged to the Vistulan tribe. Their central seat was the stronghold on Wawel Hill in Kraków. At the end of the 10th century the Piasts began to play an active military and political role in the Vistula River basin. Their successful expansion gave rise to the Early State phase. After 966, as Christianity progressed, inhumation replaced cremation as the burial rite. The oldest row-arranged cemeteries were founded on the upper Vistula from the turn of the 10th and 11th centuries. They were used until end of the 12th century, or longer. Two such cemeteries were examined in the study area, in Wawrzeńczyce and Stręgoborzyce. They were abandoned with the consolidation of the parish network and the establishment of church cemeteries in the 13th century. Material culture of the Tribal phase – besides native production – yielded artifacts indicating contacts with areas south of the Carpathians, with the nomadic Avars and, after their fall, with Hungarians.
Conference papers on the topic "South Parish Unitarian Church"
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Candu, Teodor. "The value and importance of the Forms of the churches and the service states of the clergy in the numerical assessment of the population of the Pruto-Dnistrian region in 1812." In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.16.
Full textAbstract:
The sources for studying the demographic situation in the Romanian area, especially those from Moldova Principality and neighboring territories, increase quantitatively with the expansion of Russia towards South-Eastern Europe. During the Russo-Turkish War of 1806-1812, as well as during the conflagrations of the late XVIIIth century, the Russian Empire preferred to establish its own administration of occupation, which for the most efficient record of resources was used not only by its own apparatus, but also by the local administrative and ecclesiastical institutions of the Romanian Principalities, introducing several statistical tools for population records. Among the statistical instruments introduced during this period (e.g. forms, registers, etc.) that followed the record of the population at all stages of life, through civil status registers, in which births, marriages and deaths were recorded; confession registers of Orthodox believers; the forms of the churches and the service records of the clergy, where, in addition to the information about the status of the churches and the situation of the parish clergy, there was also information about the number of the population according to ethnic and gender composition, the latter are the object of our intervention. In the framework of this study, a series of information was exposed about the process of introducing Church Forms and clergy service statuses, a process initiated in December 1809, as a result of insufficient data presented by diocesan bishops and other church structures during the same year. Taking into account the value of the information contained in these sources, here we focused on the selection and accounting of the data regarding the numerical situation of the Christian-Orthodox population in the Pruto-Nistrian area in 1812. As a result of comparing the fiscal data contained in the Evideces of the Moldovan Treasury from 1808 and other statistical data known from the era with those contained in the Forms,we find that the data from the sources we considered, although they were used to clarify some information regarding the history of the Orthodox Church in Bessarabia. However, they were not used at their fair value to clarify those contradictions that continue to hover over the issue of the numerical composition of the population in the region newly annexed to Russia in 1812. Thus, following the analysis of the statistical data provided by several registers with the Forms that have reached us, it can be concluded that the population of the region not only approached the number of 300,000 people, but even exceeded it. Therefore, it would be recommended that researchers concerned with the study of demographic issues in the region not only refer to the records of a fiscal nature, which, although they are recognized to be of particular value. Nevertheless the information provided by the Forms allows verification of the veracity/correctness of the premiums, detailing some aspects, such as the ratio between churched and non-churched localities, the ratio between the male and female population, as well as other indicators that tax statistics from the early XIXth century do not record.