Bibliografie tematiche / First Unitarian Church Rochester

Letteratura scientifica selezionata sul tema "First Unitarian Church Rochester"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 31 gennaio 2023

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Articoli di riviste sul tema "First Unitarian Church Rochester"

1

Howe, Daniel Walker. "The First Unitarian Church of Brooklyn: One Hundred Fifty Years. By Olive Hoogenboom. New York: First Unitarian Church of Brooklyn, 1987. xiii + 459 pp. $23.00." Church History 58, n. 1 (marzo 1989): 143–44. http://dx.doi.org/10.2307/3167732.

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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”". Church History and Religious Culture 98, n. 2 (12 luglio 2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.

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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.
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Dogan, Fehmi, e Craig M. Zimring. "Interaction of Programming and Design: The First Unitarian Congregation of Rochester and Louis I. Kahn". Journal of Architectural Education 56, n. 1 (settembre 2002): 47–56. http://dx.doi.org/10.1162/104648802321019164.

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Bevir, Mark. "The Labour Church Movement, 1891–1902". Journal of British Studies 38, n. 2 (aprile 1999): 217–45. http://dx.doi.org/10.1086/386190.

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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.
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Cowman, Krista. "‘A Peculiarly English Institution’: Work, Rest, and Play in the Labour Church". Studies in Church History 37 (2002): 357–67. http://dx.doi.org/10.1017/s0424208400014856.

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The Labour Church held its first service in Charlton Hall, Manchester, in October 1891. The well-attended event was led by Revd Harold Rylett, a Unitarian minister from Hyde, and John Trevor, a former Unitarian and the driving force behind the idea. Counting the experiment a success, Trevor organized a follow-up meeting the next Sunday, at which the congregation overflowed from the hall into the surrounding streets. A new religious movement had begun. In the decade that followed, over fifty Labour Churches formed, mainly in Northern England, around the textile districts of the West Riding of Yorkshire and East Lancashire. Their impetus lay both in the development and spread of what has been called a socialist culture in Britain in the final decades of the nineteenth century, and in the increased awareness of class attendant on this. Much of the enthusiasm for socialism was indivisible from the lifestyle and culture which surrounded it. This was a movement dedicated as much to what Chris Waters has described as ‘the politics of everyday life …. [and] of popular culture’ as to rigid economistic doctrine. This tendency has been described as ‘ethical socialism’, although a more common expression at the time was ‘the religion of socialism’.
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Wilde, Melissa, e Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups". Religions 9, n. 10 (20 ottobre 2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
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Schiller, Joyce K. ""A Deep Dream of Peace": John La Farge's Memorial Windows for the First Unitarian Church, Detroit". Bulletin of the Detroit Institute of Arts 75, n. 2 (giugno 2001): 26–37. http://dx.doi.org/10.1086/dia23182819.

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Conway, Paul. "Brighton: Denis ApIvor's String Quartets Nos. 2 and 3". Tempo 58, n. 230 (ottobre 2004): 62. http://dx.doi.org/10.1017/s0040298204280317.

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Denis ApIvor, who died at the age of 88 on 27 May 2004, was one of the most versatile composers of his generation. Just over a month before his death, though gravely ill, he attended a New Music Brighton concert at Brighton Unitarian Church featuring the world première of his Second and Third String Quartets, given by the Kingfisher Quartet. His presence lent a special significance to the event and the image of the ailing composer, his wheelchair stationed directly at the feet of the players, experiencing the first readings of his own works is one that resonates in the memory.
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Beer, Barrett L. "Episcopacy and Reform in Mid-Tudor England". Albion 23, n. 2 (1991): 231–52. http://dx.doi.org/10.2307/4050604.

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In Tudor Prelates and Politics, Lacey Baldwin Smith wrote sympathetically of the dilemma faced by the conservative bishops who saw control over the Church of England slip from their grasp after the accession of Edward VI in 1547, but he gave less attention to the reforming bishops who worked to advance the Protestant cause. At the beginning of the new reign the episcopal bench, according to Smith's calculations, included twelve conservatives, seven reformers, and seven whose religious orientation could not be determined (see Table 1). The ranks of the conservatives were thinned as a consequence of the deprivation of Stephen Gardiner of Winchester, Edmund Bonner of London, Nicholas Heath of Worcester, George Day of Chichester, and Cuthbert Tunstall of Durham. On the other hand, eight new bishops were appointed between 1547 and 1553. These new men together with the Henrician reformers, of whom Thomas Cranmer, Archbishop of Canterbury, was most important, had responsibility for leading the church during the period which saw the most extensive changes of the Reformation era. This essay examines the careers of the newly-appointed reforming bishops and attempts to assess their achievements and failures as they worked to create a reformed church in England.The first of the eight new bishops appointed during the reign of Edward VI was Nicholas Ridley, who was named Bishop of Rochester in 1547 and translated to London in 1550. In 1548 Robert Ferrar became Bishop of St. David's in Wales. No new episcopal appointments occurred in 1549, but during the following year John Ponet succeeded Ridley at Rochester while John Hooper took the see of Gloucester.
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Ясеницкий, Тимофей. "Proselytising activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century". Церковный историк, n. 2(2) (15 agosto 2019): 8–19. http://dx.doi.org/10.31802/chist.2019.2.2.001.

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В настоящей статье содержится оценка прозелитической активности Галицкой грекокатолической митрополии на канонической территории Российской Православной Церкви в первой четверти XX в. Первоиерарх галицких униатов митрополит Андрей (Шептицкий) на протяжении многих лет участвовал в создании нелегальных грекокатолических структур в Российской империи. Разрушение монархического строя и политический кризис 1917 г. способствовали временному успеху униатов: в это время учреждается Российский экзархат католиков восточного обряда и основываются несколько униатских приходов в Новороссии и Малороссии. Впрочем, в исторической перспективе, начавшиеся советские антирелигиозные кампании полностью нивелировали все результаты униатской активности на территории Российской Социалистической Федеративной Советской Республики и Украинской Социалистической Советской Республики. This article assesses the proselytizing activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century. Metropolitan Andrey (Sheptytskyi), the first-hierarch of the Galician Uniates, for many years participated in the creation of illegal Greek Catholic structures in the Russian Empire. The collapse of the monarchical system and the political crisis of 1917 contributed to the Unitarians' temporary success: at that time the Russian Exarchate of Catholics of the Eastern rite was established and several Uniate parishes in Novorossia and Little Russia were founded. In the historical perspective, however, the beginning of the Soviet anti-religious campaigns completely negated all the results of the Unitarian activity on the territory of the Russian Socialist Federative Soviet Republic and the Ukrainian Socialist Soviet Republic.
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Tesi sul tema "First Unitarian Church Rochester"

1

Price, William E. "The application of established worship core values to youth worship at First Baptist Church, Rochester, Minnesota". Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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2

Dogan, Fehmi. "The role of conceptual diagrams in the architectural design process case studies of the First Unitarian Church by Louis Kahn, the staatsgalerie by Stirling & Wilford Associates, and the Jewish Museum by Daniel Libeskind /". Diss., Georgia Institute of Technology, 2003. http://hdl.handle.net/1853/5398.

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Fleming, Steven Peter. "The Bed Maker’s Model: A Thematic Study of Louis I. Kahn’s 1961 Article “Form and Design” in Terms of Plato’s Theory of Forms as Treated in The Republic". Thesis, 2003. http://hdl.handle.net/1959.13/24826.

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In 1960 Louis Kahn’s theoretical concerns began to focus on a concept which he called “form”, not meaning a building’s three dimensional shape, but the essence of its underlying type. The current study considers Kahn’s post-1960 concept of “form”, as espoused in his 1961 article, “Form and Design”, in relation to Plato’s theory of Forms, as that theory is presented in The Republic. A deeper appreciation of Kahn’s text is achieved through an examination of the hypothesis that the word “form”, as it is defined in Kahn’s article, is congruous with Plato’s famous concept, whereby Forms are said to be independent of humans and particulars. This leads to a related hypothesis, that Kahn’s shift in emphasis towards transcendent types is reflected in his development of what could be called Platonising architectural strategies, because they reflect parallel aims between Plato and Kahn. While Kahn and Plato are quite different figures, separated by time, profession and intentions, consideration of Plato’s treatment of the Forms in The Republic illuminates a new interpretation of “Form and Design” and the building which is most closely associated with that text, Kahn’s First Unitarian Church and School in Rochester. The thesis identifies ideas within Kahn’s text which resonate with Plato’s philosophy, suggesting that Kahn’s theory can be interpreted through notions stemming from the early moments of the Western philosophical tradition. It also identifies inconsistencies between Kahn’s text and Plato’s and between various statements made by Kahn, highlighting the fact that Kahn’s philosophical musings are not those of a trained philosopher.
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Fleming, Steven Peter. "The Bed Maker’s Model: A Thematic Study of Louis I. Kahn’s 1961 Article “Form and Design” in Terms of Plato’s Theory of Forms as Treated in The Republic". 2003. http://hdl.handle.net/1959.13/24826.

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Abstract (sommario):
In 1960 Louis Kahn’s theoretical concerns began to focus on a concept which he called “form”, not meaning a building’s three dimensional shape, but the essence of its underlying type. The current study considers Kahn’s post-1960 concept of “form”, as espoused in his 1961 article, “Form and Design”, in relation to Plato’s theory of Forms, as that theory is presented in The Republic. A deeper appreciation of Kahn’s text is achieved through an examination of the hypothesis that the word “form”, as it is defined in Kahn’s article, is congruous with Plato’s famous concept, whereby Forms are said to be independent of humans and particulars. This leads to a related hypothesis, that Kahn’s shift in emphasis towards transcendent types is reflected in his development of what could be called Platonising architectural strategies, because they reflect parallel aims between Plato and Kahn. While Kahn and Plato are quite different figures, separated by time, profession and intentions, consideration of Plato’s treatment of the Forms in The Republic illuminates a new interpretation of “Form and Design” and the building which is most closely associated with that text, Kahn’s First Unitarian Church and School in Rochester. The thesis identifies ideas within Kahn’s text which resonate with Plato’s philosophy, suggesting that Kahn’s theory can be interpreted through notions stemming from the early moments of the Western philosophical tradition. It also identifies inconsistencies between Kahn’s text and Plato’s and between various statements made by Kahn, highlighting the fact that Kahn’s philosophical musings are not those of a trained philosopher.
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Chiu, Hui-lin, e 邱惠琳. "Integration Design Thinking and Practice of Louis I. Kahn’s First Unitarian Church". Thesis, 2011. http://ndltd.ncl.edu.tw/handle/s58b52.

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碩士
國立臺灣科技大學
建築系
99
Base on the desire of building space, Louis I. Kahn handling of natural daylight by tectonic form. In sacred building, “Light” with the spiritual symbolism, can reveal the atmosphere of sacred space. The First Unitarian Church is only one church building of Louis I. Kahn. In this work, Kahn thinking the nature of church space by spatial organization. Each space defined by its structure and the character of its natural light. Show the desire of the scared space, and represent the monumentality of modern church Architecture. The thesis attempts to research Louis I. Kahn’s work The First Unitarian Church. In this research case, we analyze and conclude how Louis I. Kahn operates the spatial organization, tectonic form, and natural light by papers, architecture designs. Besides these research techniques I had also made 3d model to fathom Louis I. Kahn’s natural daylight design. Through the design process we could know that Khan in face to the space, construction and natural daylight is the overall thinking. Handling of natural daylight by tectonic form, consider the rationality of the structure and function of space. Using rationality construction logic represented the natural light and inherent of space. The building which desire in the unmeasurable , to be embody by the architecture element in the measurable. The abstract concept of spiritual will into concrete practice of structure process. Represent the building of nature of “order”.
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Libri sul tema "First Unitarian Church Rochester"

1

Williams, Mary Frances. Another history of the First Unitarian Church, Unitarian Universalist, Lynchburg, Virginia. Lynchburg, Va: Warwick House Pub., 1990.

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First Parish Unitarian Universalist Church (Arlington, Mass.), a cura di. Arlington's first parish: A history, 1733-1990. Arlington, Mass: First Parish Unitarian Universalist Church, 2000.

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Ruston, Alan R. Stockton's first dissenters: The story of the Unitarian Church in Stockton. Stockton: Unitarian Church, 1988.

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The First Unitarian Church of Brooklyn, one hundred fifty years: A history. Brooklyn, N.Y: The Church, 1987.

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Sesquicentennial celebration of the First Unitarian Universalist Society of San Francisco, 1850-2000. [San Francisco, Calif.]: First Unitarian Universalist Society of San Francisco, 2000.

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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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Larson, Stan. Unitarianism in Utah: A gentile religion in Salt Lake City, 1891-1991. Salt Lake City: Freethinker Press, 1991.

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8

Hardy, Robert C. One hundred years of upstart Unitarianism in the Bible belt: An oral history of the First Unitarian Church of Oklahoma City. Oklahoma City, Okla: The First Unitarian Church, 1991.

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9

Vreeland, Joella. This is the church: The story of a church, a community, and a denomination : First Universalist Church, Unitarian Universalist, Southold, New York. Mattituck, N.Y: Amereon House, 1988.

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Boone, Elbert J. Living liberal religion: 125 years in the life of the First Unitarian Universalist Church of San Diego, 1873-1998. San Diego, Calif: The Church, 1998.

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Capitoli di libri sul tema "First Unitarian Church Rochester"

1

Detering, Heinrich. "Thomas Mann und die 'First Unitarian Church of Los Angeles'". In Von Emerson zu Thomas Mann, 87–100. Göttingen: Göttingen University Press, 2017. http://dx.doi.org/10.17875/gup2021-1718.

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Metcalf, Allan. "First Bonfire Day". In The Life of Guy, 66–73. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190669201.003.0005.

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English authorities were thankful almost beyond measure for the last-minute thwarting of the Gunpowder Plot. In place of the plotters’ planned explosion, throughout London bonfires were lit on November 5, 1605, to celebrate this escape from treason. In gratitude, Parliament in January passed a Fifth of November Act, decreeing that every November 5 henceforth should be celebrated as a holiday and day of thanksgiving, Attendance at special church services was mandated for the morning, while evenings centered on bonfires, often complete with fireworks mocking the failure of the explosion planned for the House of Lords. As a typical example, a few days after that first November 5 William Barlow, bishop of Rochester, gave a sermon comparing Guy Fawkes to Caligula and Nero.
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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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