Bibliografías temáticas / Presbyterian Church (New York, N.Y.)

Literatura académica sobre el tema "Presbyterian Church (New York, N.Y.)"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 26 de julio de 2024

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Artículos de revistas sobre el tema "Presbyterian Church (New York, N.Y.)"

Garofalo, Douglas, Greg Lynn y Michael McInturf. "Korean Presbyterian Church of New York". Assemblage, n.º 38 (abril de 1999): 6. http://dx.doi.org/10.2307/3171243.

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Wolffe, John. "Transatlantic Visitors and Evangelical Networks, 1829–61". Studies in Church History. Subsidia 14 (2012): 183–93. http://dx.doi.org/10.1017/s0143045900003926.

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In June 1829 John Angell James, minister of Carr’s Lane Congregational Church in Birmingham, wrote to his friend William Wilson Patton, minister of a Presbyterian congregation in New York, thanking him for his congregation’s interest in the spiritual welfare of the British churches.

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Fishburn, Janet F. "Gilbert Tennent, Established “Dissenter”". Church History 63, n.º 1 (marzo de 1994): 31–49. http://dx.doi.org/10.2307/3167831.

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Gilbert Tennent (1703–1764), an “Ulster Scot” born the same year as John Wesley, is usually remembered as a leader of revivals during the “Great Awakening” in the middle-colonies. John Witherspoon (1723–1794), a “champion of orthodoxy” from Edinburgh called to be the President of the College of New Jersey, is usually treated as a “founding father” of the Presbyterian Church in the United States. However, many events leading up to the first General Assembly in 1788 reflect the influence of Gilbert Tennet, the moderator of the newly re-united Synods of Philadelphia and New York in 1758.

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Blehl, Vincent Ferrer. "John Henry Newman and Orestes A. Brownson as Educational Philosophers". Recusant History 23, n.º 3 (mayo de 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.

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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.

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Tiedemann, Joseph S. "Presbyterianism and the American Revolution in the Middle Colonies". Church History 74, n.º 2 (junio de 2005): 306–44. http://dx.doi.org/10.1017/s000964070011025x.

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After the Revolution, Thomas Jones, an embittered loyalist exile, identified the culprits he deemed responsible for the rebellion in New York: the Whig “triumvirate” of Presbyterians—William Livingston, William Smith, and John Morin Scott. Jones averred that in theIndependent Reflector(1752–53) andWatch Tower(1754–55), which they authored, “the established Church was abused, Monarchy derided, Episcopacy reprobated, and republicanism held up, as the best existing form of government.” The three wrote “with a rancor, a malevolence, and an acrimony, not to be equaled but by the descendants of those presbyterian and repulblican fanatics, whose ancestors had in the preceding century brought their Sovereign to the block, subverted the best constitution in the world, and upon its ruins erected presbyterianism, republicanism, and hypocrisy.”

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Hottensen, Dory. "Bereavement: Caring for Families and Friends after a Patient Dies". OMEGA - Journal of Death and Dying 67, n.º 1-2 (agosto de 2013): 121–26. http://dx.doi.org/10.2190/om.67.1-2.n.

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New York-Presbyterian Hospital/Weill Cornell Medical Center is a large academic medical center that provided minimal, if any, bereavement support to families and loved ones of patients who died in the hospital. A comprehensive bereavement program was developed and implemented which included sending condolence cards to family members and friends, follow-up phone calls to screen for complicated grief, individual counseling, bereavement support groups, community referrals, and an annual memorial service for families and staff to provide an opportunity for shared mourning during the grieving process.

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Simonson, Harold P. "Jonathan Edwards and his Scottish Connections". Journal of American Studies 21, n.º 3 (diciembre de 1987): 353–76. http://dx.doi.org/10.1017/s0021875800022878.

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It is customary to associate Jonathan Edwards with the town of Northampton. That he was born in East Windsor (Conn.), was graduated from Yale College in New Haven, served a Presbyterian church in New York City, wrote his great treatises – A Careful and Strict Enquiry into … Freedom of Will (1754) and The Great Christian Doctrine of Original Sin (1758) – in Stockbridge (Mass.), and died as president of the College of New Jersey in Princeton does not mitigate the local association. For it was in Northampton where Edwards came of age theologically. He served as its minister from 1729 to 1750, following his grandfather Solomon Stoddard, who had served the same parish for the preceding sixty years. As with the one, so with the other: Northampton was Stoddard and it was also Edwards, a dynasty holding sway for over eighty years and commanding the religious spirit up and down the length of the Connecticut Valley.

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Kornilov, Alexandr. "Educator S. N. Bogolyubov and his remarks about the parish schools of the Russian Orthodox Church in the states of New York and Pennsylvania (1962—1968)". INTELLIGENTSIA AND THE WORLD, n.º 3 (1 de octubre de 2020): 115–28. http://dx.doi.org/10.46725/iw.2020.3.7.

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

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Sweetnam, Mark. "Communication and conversion in northern Cameroon. The Dii people and Norwegian missionaries, 1934–1960. By Tomas Sundnes Drønen. (Studies in Christian Mission, 37.) Pp. xvi+236 incl. 2 maps+20 plates. Leiden–Boston: Brill, 2009. €99. 978 90 04 17754 3; 0924 9389 - The Presbyterian Church of East Africa. An account of its gospel missionary society origins, 1895–1946. By Evanson N. Wamagatta. (American University Studies. Ser.7. Theology and Religion, 290.) Pp. xx+251 incl. map and 11 figs. New York: Peter Lang, 2009. £49.50. 978 1 4331 0596 8; 0740 0446". Journal of Ecclesiastical History 62, n.º 4 (19 de septiembre de 2011): 853–54. http://dx.doi.org/10.1017/s0022046911001011.

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Satlin, Michael J., Christine J. Kubin, Jill S. Blumenthal, Andrew B. Cohen, E. Yoko Furuya, Stephen J. Wilson, Stephen G. Jenkins y David P. Calfee. "Comparative Effectiveness of Aminoglycosides, Polymyxin B, and Tigecycline for Clearance of Carbapenem-Resistant Klebsiella pneumoniae from Urine". Antimicrobial Agents and Chemotherapy 55, n.º 12 (3 de octubre de 2011): 5893–99. http://dx.doi.org/10.1128/aac.00387-11.

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ABSTRACTCarbapenem-resistantKlebsiella pneumoniae(CRKP) is an increasingly common cause of health care-associated urinary tract infections. Antimicrobials within vitroactivity against CRKP are typically limited to polymyxins, tigecycline, and often, aminoglycosides. We conducted a retrospective cohort study of cases of CRKP bacteriuria at New York-Presbyterian Hospital from January 2005 through June 2010 to compare microbiologic clearance rates based on the use of polymyxin B, tigecycline, or an aminoglycoside. We constructed three active antimicrobial cohorts based on the active agent used and an untreated cohort of cases that did not receive antimicrobial therapy with Gram-negative activity. Microbiologic clearance was defined as having a follow-up urine culture that did not yield CRKP. Cases without an appropriate follow-up culture or that received multiple active agents or less than 3 days of the active agent were excluded. Eighty-seven cases were included in the active antimicrobial cohorts, and 69 were included in the untreated cohort. The microbiologic clearance rate was 88% in the aminoglycoside cohort (n= 41), compared to 64% in the polymyxin B (P= 0.02;n= 25), 43% in the tigecycline (P< 0.001;n= 21), and 36% in the untreated (P< 0.001;n= 69) cohorts. Using multivariate analysis, the odds of clearance were lower for the polymyxin B (odds ratio [OR], 0.10;P= 0.003), tigecycline (OR, 0.08;P= 0.001), and untreated (OR, 0.14;P= 0.003) cohorts than for the aminoglycoside cohort. Treatment with an aminoglycoside, when activein vitro, was associated with a significantly higher rate of microbiologic clearance of CRKP bacteriuria than treatment with either polymyxin B or tigecycline.

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Tesis sobre el tema "Presbyterian Church (New York, N.Y.)"

Wilson, Bernard R. "An extrapolation of biblical principles from the sermons of the senior ministers of the Riverside Church in the city of New York". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Foulke, Mary Lova. "Through the eye of the needle : inquiry into the formation of white, affluent Protestants in worship /". Access Digital Full Text version, 1996. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11974643.

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Thesis (Ed.D.)--Teachers College, Columbia University, 1996.
Typescript; issued also on microfilm. Sponsor: Mary Boys. Dissertation Committee: Douglas M. Sloan. Includes bibliographical references (leaves 205-215).

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Huntley, Heather Maurine. "Taming debauchery : church discipline in the Presbytery of St Andrews and the American colonies of New Jersey and New York, 1750-1800". Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13663.

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Creating moralistic societies was a concern of the churches and the governments of Scotland and the American colonies of New York and New Jersey in the eighteenth century. However, church and state relations in Scotland and the American colonies were dissimilar and the differences manifested themselves in the various approaches taken by each body to suppress the immoral behaviour that existed in both countries. By examining the disciplinary procedures and cases in the parishes of the Presbytery of St Andrews and the Presbyterian churches in the colonies of New York and New Jersey, these divergences emerge and illuminate the relationship between church and state. The Church of Scotland was recognized as the established church by the state and was allowed to implement its own Presbyterian system of government and discipline according to its ecclesiastical doctrines and theological beliefs. The state utilized its legal systems to punish and correct immoral behaviour. In Scotland, the two systems had defined boundaries and complemented one another in their efforts to suppress immorality. However, not only did the American colonies lack a centralized state until 1776, but the colonies also lacked an established church. Alternatively, each colony had its own governing bodies, judicial systems, and a variety of church denominations. The Presbyterian Church, one of the many churches in the colonies of New York and New Jersey, utilised a Presbyterian system of ecclesiastical discipline in order to supplement the judicial systems' attempts to suppress immorality within the colonies.

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Bartholomew, Rudolph Tucker. "Reviving orthodoxy a study of Redeemer Presbyterian Church in New York City /". 2000. http://purl.galileo.usg.edu/uga%5Fetd/bartholomew%5Frudolph%5Ft%5F200012%5Fphd.

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Libros sobre el tema "Presbyterian Church (New York, N.Y.)"

Hornung, David E. The 200th anniversary of the First Presbyterian Church, Canton, New York. Canton, N.Y: The Church, 2009.

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Prime, Samuel Irenæus. Irenaeus letters: Originally published in the New York Observer. [New York]: New York Observer, 1990.

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Case, Howard E. New Windsor, Orange County, New York Presbyterian church (organized 1764): Marriages 1774-1810. Sussex, NJ: Howard E. Case, 1985.

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N.Y.) Broadway Presbyterian Church (New York. An extended history of Broadway Presbyterian Church, 1825-2000. New York]: Broadway Presbyterian Church, 2000.

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N.Y.) Broadway Presbyterian Church (New York. Broadway Presbyterian Church 175th anniversary: April 28-30, 2000. New York]: [The Church], 2000.

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Roberts, Vera Mowry. The Story of Rutgers Church. New York City: Rutgers Presbyterian Church, 1998.

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Mair, Nathan H. Jacob de Witt goes to New York and The obituary of a Christian business man. [Montreal]: Archives Committee of the Montreal and Ottawa Conference of the United Church of Canada, 1986.

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Boyd, R. Maurice. Running to paradise: Sermons. Burlington, Ont: Welch, 1990.

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Parkhurst, C. H. A brief history of the Madison Square Presbyterian Church and its activities. New York: [s.n.], 1990.

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Francis, Brown. The question of the original party in the case of Dr. Briggs: Argument prepared for the Synod of New York, October, 1892, on a complaint of 114 ministers and elders against the Presbytery of New York. New York: [s.n.], 1989.

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Capítulos de libros sobre el tema "Presbyterian Church (New York, N.Y.)"

"Report of New York Revivals". En New York's Burned-over District, editado por Spencer W. McBride y Jennifer Hull Dorsey, 119–21. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0013.

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This chapter discusses the publication of the Onondaga Register, which was a compilation of reports on religious revivals in New York and northern Pennsylvania from the Western Recorder on July 19, 1826. It explains that the Onondaga Register's report indicated a large number of men and women converting to the different denominations in New York. It considers the report as another example of the continued spread and growing popularity of revivals in the region. The chapter looks at the content of Onondaga Register's report, which records 59 persons admitted into Christian communion by profession in Mr. Aikin's church. It includes a letter from Canandaigua detailing how 48 persons were received by profession into the communion of the Presbyterian church.

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Longfield, Bradley J. "The Conflict Erupts:Harry Ernerson Fosdick and the Presbyterian Church". En The Presbyterian Controversy, 9–27. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195064193.003.0002.

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Abstract On Sunday morning, 2 l May I 922, Harry Emerson Fosdick mounted the pulpit of the First Presbyterian Church in the City of New York to preach the most famous sermon of his career, “Shall the Fundamentalists Win?” Described by Fosdick as a “pica for good will,’’ the sermon fell like a bombshell on the Presbyterian Church and set in motion a ,-cries of explosions that would rock the church until well into the next decade. A liberal Baptist preaching by special arrangement in the Presbyterian Church. Fosdick had become increasingly dismayed by conservative intolerance of liberal Christians. Since the close of the war, liberals and conservatives had been spacing on such issues as biblical authority, evolution, and foreign missions. ln response to the escalating militancy of the fundamentalists, Fosdick launched a counteroffensive and thereby precipitated the Presbyterian controversy.·’

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Longfield, Bradley J. "Henry Sloane Coffin and the Auburn Affirmation". En The Presbyterian Controversy, 77–103. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195064193.003.0005.

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Abstract Liberal theology had been gaining strength within American Protestantism in general and the Presbyterian Church in particular since the late nineteenth century. Though the Presbyterian Church had unequal vocally rejected the tenets of modernism in the Portland Deliverance of 1892 and in the doctrinal declarations of 1910 and 1916, some presbyteries, most notably that of New York City, had continued to ordain men who accepted the higher critical method and the assumptions of liberalism. That eighty-five commissioners would publicly protest the assembly’s endorsement of the five fundamentals was a mark of how adamant many were in defending the rights of modernists within the church.

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"A Presbyterian Congregation’s Confession of Faith and Covenant". En New York's Burned-over District, editado por Spencer W. McBride y Jennifer Hull Dorsey, 195–97. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0027.

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This chapter discusses the founding members of the First Presbyterian Church of Newark, New York, who adopted a confession of faith and covenant in 1825. It explains how the confession of faith and covenant lists and summarizes many of the central theological claims of the 1647 Westminster Confession of Faith. It also presumes that the covenant was made by all men who served the congregation as pastors or elders or has been required by church members. The chapter mentions a clerk that copied the confession and covenant into the congregation's minute book as one of the church community's founding documents. It features the content of the covenant of faith, which includes the belief of the existence of one God, who is infinitely perfect, and is the Creator, Preserver, and Governor of all things.

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"Frances Louisa Goodrich". En Writing Appalachia, editado por Katherine Ledford y Theresa Lloyd, 156–62. University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813178790.003.0023.

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A leader of the crafts revival in the southern mountains, Frances Goodrich was born in Binghamton, New York, and reared in Cleveland, Ohio. Her father, a Presbyterian minister, was active in Cleveland’s strong abolitionist community; after the Civil War, his church engaged in urban social reform....

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Scaff, Lawrence A. "American Modernity". En Max Weber in America. Princeton University Press, 2011. http://dx.doi.org/10.23943/princeton/9780691147796.003.0010.

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This chapter examines Max Weber's thoughts on American modernity based on his observations during his trip to New York City. It first considers Max and Marianne Weber's experience with religious services in New York, including a Presbyterian service at the Marble Collegiate Church, the service of the First Church of Christ Scientist, and the service of the Ethical Culture Society. It then discusses Max's views about the social implications of religious faith and social capital, as well as Marianne's thoughts about Americanization. It also analyzes Weber's account of the “cool objectivity of sociation” and his ideas on the issues of class, race, and gender; the relationship between religious ethics and economic action; and cultural pluralism.

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"The Growth of Presbyterianism in the Synod of Geneva". En New York's Burned-over District, editado por Spencer W. McBride y Jennifer Hull Dorsey, 190–94. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501770531.003.0026.

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This chapter highlights the meeting of the Presbyterian Synod of Geneva in Geneva, New York on February 18, 1819. It clarifies that the meeting at Geneva was meant to draft an annual report on the state of religion in the synod and approve the statement. It also discusses the publication of the events of the meeting at the Geneva Gazette, which celebrates the growth of the church in the area, the installation of standing pastors in new settlements, and the construction of new meetinghouses. The chapter highlights the observation of the Synod of the extensive region which Niagara Presbytery embraces, wherein numerous churches have been collected and considerable missionary labor has been spent. It covers the characterization of the religious aspects of Lewiston, Clarence, Cayuga-Creek, Pembroke, Gainsville, Le Roy, and Fredonia.

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Gooch, Bryan N. S. y David Thatcher. "Titus Andronicus". En A Shakespeare Music Catalogue, 178–83. Oxford University PressOxford, 1991. http://dx.doi.org/10.1093/oso/9780198129431.003.0003.

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Abstract 16389 Amram, David. [—]. MS [1956 (composer)]. Incidental music: [ch orch]. First performed New York Shakespeare Festival, Emmanuel Presbyterian Church, 27 November 1956 (Leonard Stone, Titus; Roscoe Lee Browne, Aaron; Peggy Bennion, Lavinia; Colleen Dewhurst, Tamara; Frederick Rolf, director). 16390 Barton, Todd. —. MS 1986 (composer). Incidental music: syn. First performed Oregon Shakespearean Festival, Elizabethan Stage, Ashland, rr June 1986 (Henry Woronicz, Titus; Peter Temple, Aaron; Nancy Carlin, Lavinia; Joan Stuart-Morris, Tamora; Pat Patton, director).

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Moorhead, James H. "Presbyterians and the Mystique of Organizational Efficiency, 1870–1936". En Reimagining Denominationalism, 264–87. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195087789.003.0015.

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Abstract In 1922 William Adams Brown of Union Theological Seminary in New York City .published an extensive survey of American Protestantism. The noted educator, Presbyterian minister, and ecumenist wrote The Church in America because he believed that Protestant denominations had reached a moment of truth: “We are trying an experiment,” noted Brown, “which will have a far-reaching effect upon the future of democracy, an experiment which will show whether it is possible to supply the unifying spiritual influence needed in a democracy by means of a strong, coherent, free Church, and so make possible under the conditions of our modern life the coming of the new social order called by our Maker the Kingdom of God.” Protestants could exercise that “unifying spiritual influence” only to the extent that they reordered their institutions for more effective ministry. Brown allowed that the churches needed more than new organizational blueprints. “We may plan as we will, but when all is done, there is always something incalculable about religion.

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Kemeny, P. C. "The Travails of Becoming a University, 1888-1902". En Princeton in the Nation's Service. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195120714.003.0007.

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In bringing the College of New Jersey to the brink of university status, McCosh stood on the verge of the promised land. As the nineteenth century was coming to a close, alumni, professors, and trustees in Princeton, like those at many other American colleges and universities, were eager to see the institution position itself so that it would be better able to meet society’s need for moral and thoughtful leaders, practical knowledge, and scientific expertise once the nation entered the twentieth century. With the future direction of the institution hanging in the balance, the choice of who should succeed McCosh divided the college community along the same lines as had emerged earlier over both the alumni’s attempt to secure direct representation on the Board of Trustees and McCosh’s failed attempt to make the college a university. Whereas McCosh harmoniously upheld the college’s dual mission through the breadth of his scholarly interests, the warmth of his evangelical piety, and the force of his personality, the two candidates who vied for the presidency after his resignation possessed only a portion of McCosh’s qualities and appealed to only one part of the Princeton community. Francis L. Patton appealed to those primarily, though not exclusively, interested in preserving Princeton’s heritage as an evangelical college. According to McCosh, the “older men” among the trustees, faculty, and alumni “want a minister,” and on these grounds, the forty-five-year-old Patton seemed like a natural successor to McCosh. A native of Bermuda, Patton had graduated from University College of the University of Toronto; had attended Knox College, also of the University of Toronto; and had graduated from Princeton Theological Seminary in 1865. Ordained that same year in the Old School Presbyterian church, he served as pastor of a church in New York City. Cyrus H. McCormick (1809-1884), the farming machine magnate and patron of conservative Presbyterian causes, persuaded Patton to accept a position as the Professor of Didactic and Polemical Theology at the Presbyterian Seminary of the Northwest (later McCormick Theological Seminary) in Chicago in 1873.

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