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Letteratura scientifica selezionata sul tema "Diocese of Edinburgh"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 31 luglio 2024

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Libri sul tema "Diocese of Edinburgh"

Brian, Smith, a cura di. The Scottish Episcopal Church, Diocese of Edinburgh, St Peter's Church, Lutton Place, Edinburgh: Service of re-dedication of the church. [Edinburgh]: [St Peter's Church], 2002.

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Slim, Souad. From a Privileged Community to a Minority Community: The Orthodox Community of Beirut through the Newspaper Al-Hadiyya. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474430616.003.0013.

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This chapter examines al-Hadiyya, the newspaper relaunched in 1921 in a dramatically different political context following the collapse of the Ottoman Empire and the installation of the French Mandate. Earlier Orthodox newspapers published by the diocese of Beirut and its community had been primarily religious and cultural in orientation. Al-Hadiyya took on a much more ambitious approach. Through an analysis of its leading articles, the chapter explores the political questions and the sociopolitical problems of the time, examining the astonishing range of topics covered, among them the issue of minorities, the participation of emigrants in political life, population transfers, foreign influence and the shock of the Bolshevik Revolution. Vital economic subjects were also tackled, from the Lebanese state budget to issues of the world economy.

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John James Audubon: The birds of America and other important printed books by Audubon, Mark Catesby and John Gould; the properties of the University of Edinburgh, the Roman Catholic Diocese of Lexington, the Redwood Library and Athenaeum: Friday, April 24, 1992 ... Christie, Manson & Woods International Inc., 502 Park Avenue at 59th Street, New York, New York 10022. New York, New York: Christie, Manson & Woods International Inc., 1992.

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Capitoli di libri sul tema "Diocese of Edinburgh"

Raja, Joshva. "United and Uniting Churches". In Christianity in South and Central Asia, a cura di Kenneth R. Ross, Daniel Jeyaraj e Todd M. Johnson, 236–47. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0022.

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In 1947, the Church of South India brought together Anglicans, Methodists, Presbyterians, Lutherans and Congregationalists. Since then, other churches have come together to form united churches in South Asian countries. Today the CSI is 4 million strong, within 15,000 congregations in 24 dioceses. The Church of North India (CNI) is a union of six churches and is spread out over northern, eastern, western, and mid-India. They grew from a sense of freedom from European institutions, a post-colonial fervour, and a global ecumenical movement. The Church of Pakistan, is the second largest church in the country after the Roman Catholic Church, called to unity in correspondence with the nationalistic movement in India. The Church of Bangladesh took shape through the Liberation War in 1971 uniting Anglicans and Presbyterians under the Church of Bangladesh. However, Christians from united churches are the most persecuted minorities. Christian fundamentalist groups from the USA and South Korea run public programmes against local faiths as part of their proclamation of the gospel. United churches must still address wage disparities, dependence on foreign donations, and following-up on education and social development in mission fields.

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Perez sj, Pradeep. "Bangladesh". In Christianity in South and Central Asia, 184–96. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0017.

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Bangladesh is majority Muslim at 91%, mostly Sunni, with Islam as the state religion since 1988. The Hindus at 8.1% are the largest religious minority. Buddhists make up another 0.7%. Christians of diverse denominations constitute less than 1%. There are two archdioceses and seven dioceses in Bangladesh. While William Carey, who translated and printed the Bible in Bengali, came to Serampore in 1793, Protestant missionary efforts took root during the first half of the nineteenth century. The Christian contribution to Bangladesh’s freedom fight during the Liberation War in 1971 involved about 1,500 Christians with 4,000 more assisting the combatants. However, the slow growth of Christianity in the country is due to resistance to the gospel by Muslims and Hindus who identify Christianity with Western ideologies. Secondly, early missionaries focused their work on education at the expense of evangelism. A third reason is the devastating climate, which has disheartened many missionaries from new efforts at evangelization. Still, the distribution of Christian literature continues to play an important role in evangelistic efforts. Christian relief and development works have evangelized many. The contributions of missionaries and indigenous Christians have proved to be highly significant in different sectors of national life.

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Whistler, Daniel. "Preliminaries". In Francois Hemsterhuis and the Writing of Philosophy, 1–24. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781399509824.003.1000.

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The initial section introduces the overriding research question, the structure and also gives biographical and contextual information. It is structured into two parts: the first provides a way-in to the book’s orienting thematic, the second a short intellectual biography to introduce Anglophone readers to Hemsterhuis, as well as a discussion of the book’s thesis in relation to the pre-existing literature on Hemsterhuis. It begins with an example of Hemsterhuis’ poetic turn in his late dialogues—Alexis’s restaging of the ancient quarrel between philosophers and poets. In it, Diocles undertakes to persuade Alexis, a new convert to Socratic inquiry, that, despite appearances to the contrary, philosophical reasoning and poetic fable are not only reconcilable, but that philosophy requires such poetry as its ground. The second section provides a short intellectual biography of Hemsterhuis that contextualises much of what I go on to say in the book and considers the various reasons given in the literature for Hemsterhuis’ ‘poetic turn’ to dialogue, myth and imagery in the late dialogues. What is needed, the chapter concludes, are the philosophical reasons Hemsterhuis holds for experimenting more and more with philosophical communication.

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"social mores, to agrarian and urban–industrial change and to the rising tide of popular discontent or, at least, indifference. The Anglican Church, in spite of its hierarchy, was a highly decentralized body with each incumbent to all intents and purposes the arbiter of local policy and practice. By contrast the Church of Scotland, especially during the second half of the eighteenth cen-tury under the leadership of the Moderate party, exercised strong centralized control over its parishes and clergy. The General Assembly, meeting in Edinburgh, governed a tiered system of regional synods, presbyteries and, at the lowest level, kirk sessions, all composed of ministers and elders. By the latter part of the eighteenth century the Anglican Church was beset by practical difficulties which seriously compromised the parochial ideal. The 26 bishops were as much political functionaries operating in the House of Lords as they were spiritual leaders of the clergy in their dioceses. They exhibited the vices and virtues of the eighteenth-century aristocracy with whom they were associated. At the local level many parishes suffered from the loss of all or part of their tithe income while parsonage houses were fre-quently in ruin. As a result of these material deficiencies pluralism and non-residence were rife, with parochial duties entrusted to impecunious stipendiary curates, some of whom were compelled by circumstances to serve more than one parish. Even though the picture is far from uniform and recent work by Mark Smith on the industrializing areas of Oldham and Saddleworth has cast doubt on the conventional picture of a static church served by a neglectful clergy, there were numerous weaknesses in the system." In The Rise of the Laity in Evangelical Protestantism, 132–33. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-65.

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