Gotowe bibliografie tematyczne / Bakewell Church of All Saints

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  1. Artykuły w czasopismach
  2. Rozprawy doktorskie
  3. Książki
  4. Części książek
  5. Streszczenia konferencji

Gotowa bibliografia na temat „Bakewell Church of All Saints”

Autor: Grafiati
Data publikacji: 29 lipca 2024
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Bakewell Church of All Saints"

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Trost, Frederick R. "The United Church of Christ Celebrates All Saints". Liturgy 12, nr 2 (wrzesień 1994): 28–32. http://dx.doi.org/10.1080/0458063x.1994.10392280.

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Dix, Brian, Glyn Coppack i Philip Rahtz. "Thursday, 10 July 1997 All Saints' Church, Hovingham". Archaeological Journal 154, sup1 (styczeń 1997): 282–89. http://dx.doi.org/10.1080/00665983.1997.11770975.

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Paschke, Boris. "Communion of Saints and Prayer". Theological Reflections: Eastern European Journal of Theology 20, nr 1 (28.07.2022): 27–40. http://dx.doi.org/10.29357/2789-1577.2022.20.1.2.

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This article studies the Christian Church as a communion of saints by focusing on the New Testament references to prayer. Because of their content, some prayers are directly and expressly concerned with the communion and unity of Christian believers. But independent of their specific topic or request, all prayers provide worthwhile insights with regard to the communion of saints. The importance (and even necessity) of Christians praying together as well as interceding and giving thanks for each other is stressed. Numerous prayers having been uttered by individual believers in solitude are later reported in letters in order to strengthen the rest of the Church. By taking into account the unfortunate physical fragmentation of churches during the Covid-19 pandemic, the contribution highlights what the Church today, as a physical (and digital) communion of saints, can learn from the New Testament’s teaching on prayer.
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Goodstein, Ethel S. "Portrait of a “Modern” Victorian Church: W. R. Lethaby’s All Saints’ Church, Brockhampton". Victorians Institute Journal 23 (1.12.1995): 85–108. http://dx.doi.org/10.5325/victinstj.23.1.0085.

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Welch, Reed. "Strangers and Foreigners or Fellow Citizens with the Saints? How Leaders of The Church of Jesus Christ of Latter-day Saints Have Portrayed Immigration Over Time". Journal of the Mormon Social Science Association 2, nr 1 (2024): 91–108. http://dx.doi.org/10.54587/jmssa.0204.

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Although The Church of Jesus Christ of Latter-day Saints is considered a conservative religion and for decades its U.S. members have been among the most reliable supporters of the Republican Party, the Church’s position and rhetoric in recent years and the opinions of many of its members toward immigration clearly diverge from the Republican agenda and the opinions of other conservative religious Americans. This study seeks to better understand Latter-day Saints’ view of immigration by evaluating how leaders of the Church of Jesus Christ of Latter-day Saints have talked about immigration over time. To do this it examines all addresses given in the Church’s General Conferences from 1851 to 2019. It finds that Church leaders have consistently portrayed immigration and immigrants in positive terms and that the support today is in line with the tone and approach that Church leaders have exhibited in the past. Among other things, Church leaders have identified themselves as descendants of immigrants, coupled immigration with the history of the Church, emphasized the need to help immigrants, and used immigrants as examples of behavior that people should emulate. The article concludes by discussing how Church leaders have addressed immigration in recent years when members’ opinions about immigration are anything but uniform.
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Gedicks, Frederick Mark. "Church Discipline and the Regulation of Membership in the Mormon Church". Ecclesiastical Law Journal 7, nr 32 (styczeń 2003): 31–46. http://dx.doi.org/10.1017/s0956618x00004920.

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The Church of Jesus Christ of Latter-day Saints, more commonly known as the ‘LDS’ or ‘Mormon’ Church, regulates its membership by means of a system that recalls the Old Testament far more than the modern West. All important decisions relating to joining and leaving the church are invested in the inspired discretion of local priesthood authorities who are governed by general standards rather than rules that have the character of law.
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Prastiningtyas, Dyah. "Preservasi Sisa Manusia dari All Saints Church Fishergate York, Inggris". Jurnal Konservasi Cagar Budaya 6, nr 1 (2.12.2012): 44–51. http://dx.doi.org/10.33374/jurnalkonservasicagarbudaya.v6i1.98.

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Situs yang merupakan bekas gereja All Saints yang terletak di area Fishergate (York) ini dapat menjadi contoh situs yang memberikan informasi mengenai tingkat preservasi sisa manusia di wilayah Inggris. Ekskavasi tahun 2007-2008 berhasil menemukan ratusan individu yang digunakan dalam penelitian ini, dibantu dengan metode metode yang berkaitan dengan statistik untuk mengetahui frekuensi dan indeks preservasi anatomis dari masing-masing individu. Metode-metode ini diharapkan dapat memberinformasi mengenai tingkat representasi dan preservasi elemen rangka serta mendapatkan informasi bagaimana faktor lokasi, periode penguburan, dan kategori usia serta jenis kelamin dapat mempengaruhi tingkat preservasi tersebut. Tingkat preservasi sisa manusia berkaitan erat dengan faktor-faktor seperti lokasi penguburan, kedalaman penguburan, dan juga usia mati individu yang bersangkutan. Hasil analisis menunjukkan bahwa tulang-tulang panjang seperti tibia dan fibula memiliki tingkat preservasi yang tinggi yang dibutuhkan untuk bertahan dari gejalagejala tafonomi yang terjadi setelah penguburan. Kondisi ini dapat terjadi pada tulang yang berstruktur kuat dan berukuran besar, jika dibandingkan dengan tulang-tulang seperti tulang pergelangan tangan dan kaki, tulang-tulang jari, dan hyoid yang berukuran kecil. Analisis juga menunjukkan bahwa individu yang dikuburkan di areal dalam gereja memiliki tingkat preservasi yang lebih baik jika dibandingkan dengan individu yang dikuburkan di areal luar gereja. Individu-individu pada sampel yang berasal dari periode Romano-British menunjukkan tingkat preservasi yang lebih tinggi. Hal ini berkaitan dengan kedalaman letak kubur dari permukaan tanah. Sementara itu, perbandingan antara usia mati antara individu-individu sampel menunjukkan bahwa sisa individu berusia dewasa terpreservasi lebih baik jika dibandingkan dengan sisa individu yang berusia kanak-kanak. Penelitian mengenai tafonomi sisa manusia ini hanyalah bersifat penelitian tahap awal, sehingga ada baiknya dilakukan penelitian lebih lanjut.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych". Ruch Biblijny i Liturgiczny 62, nr 3 (30.09.2009): 195. http://dx.doi.org/10.21906/rbl.207.

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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Szczych, Jan. "Historia formularza mszalnego uroczystości Wszystkich Świętych". Ruch Biblijny i Liturgiczny 62, nr 3 (1.10.2009): 195. http://dx.doi.org/10.21906/rbl.300.

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The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honor of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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Keen, Laurence. "Pre-Conquest Glazed Relief Tiles From All Saints Church, Pavement, York". Journal of the British Archaeological Association 146, nr 1 (styczeń 1993): 67–86. http://dx.doi.org/10.1179/jba.1993.146.1.67.

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Rozprawy doktorskie na temat "Bakewell Church of All Saints"

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Lindsay, Ross Moore. "All Saints Pawleys : a new Paradigm Church". Thesis, Brunel University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427684.

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Galloway, Barendina Martha. "The reformation of religion in Freebridge Marshland, Norfolk, with special reference to Tilney All Saints, circa 1500-1580". Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/273069.

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Johnson, Janiece L. ""Give it all Up and Follow Your Lord": Mormon Female Religiosity, 1831-1843". Diss., CLICK HERE for online access, 2001. http://contentdm.lib.byu.edu/u?/MTGM,42183.

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Kline, Joshua. "A Tiffany Window In the Virginia Museum of Fine Arts and the Patronage of The Saunders Family of Richmond". VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/2890.

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The aim of this research is to present an important but forgotten Tiffany interior, that of All Saints Episcopal Church, and focuses on the source for the Saunders memorial window, Christ Resurrection. After portraying the Saunders Family and the context of the window and church interior as an important part of Richmond’s history, this thesis sets up a number of inquiries regarding Christ Resurrection. What are the literary sources; what are the formal sources, from the Renaissance to the late nineteenth century; and what is the meaning of the composition? This thesis utilizes an art historical method of archival, connoisseurial, and iconological research. The analysis of the third chapter illustrates that Frederick Wilson’s composition of Christ Resurrection does not follow any one of the Evangelists. Rather it comes from an extensive pictorial tradition from Resurrection scenes of the 14th century leading into the 17th.
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Książki na temat "Bakewell Church of All Saints"

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Aston, Nigel. All Saints' Oakham, Rutland. Oakham: Multum in Parvo Press, 2003.

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Fund, Redundant Churches, red. All Saints' Church Harewood, West Yorskhire. London: Redundant Churches Fund, 1992.

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Bull, Henry DeSaussure. All Saints Church, Waccamaw, 1739-1968. Spartanburg, S.C: Published for All Saints Foundation [by] Reprint Co., Publishers, 1994.

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Churches, Cheshire. Parish church of All Saints Daresbury. Cheshire: Cheshire Churches, Cheshire County Council, 1987.

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Society, Berkshire Family History, i All Saints Church (Wokingham, England), red. All Saints Church, Wokingham, monumental inscriptions. [U.K.]: [Berkshire Family History Society?], 1991.

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Society, Buckinghamshire Family History. Little Kimble: All Saints. Aylesbury, Bucks: Buckinghamshire Family History Society, 2009.

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All, Saints' Church Clifton. All Saints' Church and the Victorian Church: A Celebration. Bristol: All Saints' Church,Clifton, 1986.

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Barrows, Ann. All Saints' Patcham: Church guide & parish history. Brighton (4 Church Hill, Patcham, Brighton): The Authors, 1990.

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Poole, Ruth. All Saints Church, Long Ashton: A history. Long Ashton: Long Ashton Parochial Church Council, 1996.

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Deakin, W. A. The parish church of All Saints, Loughborough. Loughborough: Dover Reprints, 2003.

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Części książek na temat "Bakewell Church of All Saints"

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Krejčí, Radka. "The Cemetery Church of All Saints with the Ossuary". W The Routledge Handbook of Museums, Heritage, and Death, 431–42. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003195870-37.

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Kramarchuk, Andrii, i Borys Ilnytskyy. "Peculiarities of the Load-Bearing Structures Restoration of the All Saints Church, a 17th-Century Architectural Monument in Lviv Region". W Lecture Notes in Civil Engineering, 198–213. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-44955-0_21.

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"Hereford – Church of All Saints". W The Medieval Floortiles of Herefordshire, 52–54. Archaeopress Publishing Ltd, 2022. http://dx.doi.org/10.2307/j.ctv2b07ttv.14.

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"Monkland – Church of All Saints". W The Medieval Floortiles of Herefordshire, 94–95. Archaeopress Publishing Ltd, 2022. http://dx.doi.org/10.2307/j.ctv2b07ttv.21.

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"2 Memories of Church Life". W All Saints Sisters of the Poor, 46–52. Boydell and Brewer, 2001. http://dx.doi.org/10.1515/9781787441194-004.

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Hardy, Thomas. "Chapter XVI All Saints’ and All Souls’". W Far from the Madding Crowd. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199537013.003.0018.

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On a week-day morning a small congregation, consisting mainly of women and girls, rose from its knees in the mouldy nave of a church called All Saints’, in the distant barrack-town before mentioned, at the end of a service without a sermon. They were...
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Allen, John L. "The Church Outside “The Church”". W The Catholic Church. Oxford University Press, 2014. http://dx.doi.org/10.1093/wentk/9780199379804.003.0004.

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Theologically, Catholicism understands itself to be a “communion of saints” that cuts through time and across space, embracing all those who have been baptized and incorporated into the fellowship of Jesus Christ. That’s not, however, what most people usually mean when they talk about “the...
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RODRÍGUEZ, EMILIO MACEDA. "All Saints Catholic Church in Williamsburg, Brooklyn, NYC:". W Exploring the Transnational Neighbourhood, 93–114. Universitaire Pers Leuven, 2022. http://dx.doi.org/10.2307/j.ctv30dxwr8.7.

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Hoover, Brett C. "All Saints from Village Church to Shared Parish". W The Shared Parish, 29–66. NYU Press, 2014. http://dx.doi.org/10.18574/nyu/9781479854394.003.0001.

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Cummings, Kathleen Sprows. "✦ Papal Saints ✦". W A Saint of Our Own, 201–38. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469649474.003.0007.

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This chapter examines American sanctity during the papacy of John Paul II (1978-2005). John Paul II canonized more saints then all of his predecessors combined. He canonized Neumann and Duchesne, beatified six other U.S. candidates, and introduced dozens of others. Beyond the numbers, this chapter traces a fundamental shift in U.S. saint-seeking throughout this era. As polarization within the church supplanted marginalization in America as the keynote of U.S. Catholicism, U.S. Catholics became less likely to project their American stories onto candidates for canonization. Instead, prospective saints became signifiers of where Catholic individuals and groups position themselves within the church, often on issues related to gender, sexuality, and social and racial justice.
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Streszczenia konferencji na temat "Bakewell Church of All Saints"

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Pavlík, Zbyšek, Lukáš Balík, Lucie Kudrnáčová, Jiří Maděra i Robert Černý. "Chapel of cemetery church of all saints in Sedlec – Long-term analysis of hygrothermal conditions". W INTERNATIONAL CONFERENCE OF NUMERICAL ANALYSIS AND APPLIED MATHEMATICS (ICNAAM 2016). Author(s), 2017. http://dx.doi.org/10.1063/1.4994509.

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Pop, Ioan-Nicolae. "Names of rhetoricians in the field of religion". W International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/65.

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This study is aimed at interpreting names and naming in relation to the founders of Christianity and to investigate theological figures who are a part of the cultural-spiritual heritage of the Primordial Church, by carrying out a biographical incursion into their lives. The saints described in this paper built Christianity by means of perfect synergy between fact and word, as their names have continued to exist across the centuries. In the present paper, we propose an inventory of some of the most important names of all time and their analysis from the perspective of onomastics. Thus, Eastern and Western Christianity meet through the common saints who act as patrons of their spirituality, testifying over the centuries to the fact that while the present may divide us, the past unites us. Christian rhetoricians enrich the word and the Church through their life and work, as vehicles through which creative grace is manifested. The corpus was taken from specialized studies, such as dictionaries of theology, biographies of saints, onomastic dictionaries. Methodologically, the paper employs precepts from the following fields: onomastics, theology, anthroponymy, cultural anthropology, the history of churches, rhetoric.
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Naumow, Aleksander. "SAINTS METHODIUS AND CYRIL IN THE HYMNOGRAPHY OF THE ORTHODOX CHURCH OF THE CZECH LANDS AND SLOVAKIA". W THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.05.

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Orthodoxy in the Czech and Moravian territories in the New Age was initially present thanks to the Russian embassy and Russian visitors to the various Czech resorts, but it was also associated with the intensification of the Cyril and Methodius cult in Western and Eastern Europe (1848, 1863, 1869, 1880-1881, 1885), the development of Slavic philology and the pro-Russian Slavophile sentiments among the intelligentsia. In Slovakia, the situation was different - the Eastern rite was spread in the Uniate structures, with the nascent pursuit of Orthodoxy, especially among the Carpathian Ruthenians. The leading idea of the emergence of Orthodox philological sentiments and movements was the Cyril and Methodius idea and its traces in Moravia, Bohemia, Slovakia and Transcarpathian Ruthenia. The very founding of the Orthodox Church in the country is the work of the Serbian Patriarch Dimitrije (Pavlović). At the head of this Church stands Fr. Matěj Pavlík (1879-1942), ordained by the Serbian Patriarch in 1921. Bishop Gorazd II is preparing an epoch-making liturgical collection: Lidový sborník modliteb a bohoslužebných zpĕvů Pravoslavné Církve (1934, 2nd ed. 1951), including all possible futures of the Cyril and Methodius tradition. He chose July 5 for the main celebration of Cyril and Methodius, which continues on July 6 with the liturgical memory of St. John Hus, also a national holiday of the Republic. The solemn service mentions the Holy Brothers, their disciples and ideological followers several times. A great event reviving the Cyril and Methodius theme in a new geopolitical situation in the 90s of the last century is related to the proclamation of Prince Rostislav of Moravia as a saint with the date of remembrance October 28. The Episcopal Council decided on this in December 1992, and the celebrations took place in October 1994. The liturgical texts dedicated to him in many places speak of the Holy Brothers. Since 2015, the cult of St. Lyudmila, giving it the features of a nationwide cult. The events obscured the liturgical cult practised for centuries in the Orthodox Church, but it is also trying to join this program.
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Николов, Александър. "Св. Седмочисленици и формирането на българската „протонационална“ идентичност". W Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.03.

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THE SEVEN APOSTLES OF THE SLAVS AND THE FORMATION OF THE BULGARIAN “PROTO-NATIONAL” IDENTITY (Summary) Some historians assume that the emergence of national identities in Europe is a result of social changes occurring in the Early Modern era, while others claim that this process was set in motion already in the Later Middle Ages. Similar disputes on the beginnings of the modern Bulgarian nation are also present in historiographic works. The Slavo-Bulgarian History of Paisiy Hilendarski is usually presented as the first clear sign of the emerging Bulgarian nation. The aim of this article is to confirm a proto-national stage in the development of the Bulgarian medieval ethnic community, which was instrumental for the survival and continuation of the Bulgarians as a separate ethnie and, despite the interruptions in the independent existence of the Bulgarian state and church, led to the transformation of this ethnie into a modern nation. The development of the Bulgarian medieval state, founded in 681 (widely accept¬ed date), lacks continuity. It has been interrupted in 1018 by the Byzantine conquest, which provoked deep social, economic and cultural changes and was followed by ethnic changes too. However, former Bulgarian lands, especially the core area around the last capital of the First Bulgarian Empire, Ohrid, retained certain level of ecclesiastical and economic autonomy. In the diocese of the Ohrid Bishopric began to emerge a “proto-national” pantheon, centered around the figures of St Clement of Ohrid and St John of Rila, and promoted by Byzantine prelates like Theophylactus of Ohrid and George Skylitses. The Bulgarians were regarded as a separate ethnie (according to the theory of Anthony Smith) within the limits of the Byzantine Empire, identified by their traditions, culture, language, and by their own patrons and spiritual teachers, who formed their “proto-national” pantheon. This tendency was successfully continued after the restoration of the Bulgarian state in 1185 (again a widely accepted date). The Second Bulgarian Empire had a multieth¬nic composition, including not only Slavic-speaking Bulgarians, but also Pecheneg and Cuman migrants, Vlah population, etc. All these groups, engaged very often in the gov¬ernment of the re-established empire, were centered around the political and state ideol¬ogy of the Bulgarian ‘proto-nationalism”. In the newly formed “pantheon” of national saints were included as “Bulgarians” also people with non-Bulgarian or at least disputed ethnic origin. In their Vitae, written after the liberation from the Byzantines, the question about their ethnic origin was of growing importance. Special place was given to the holy brothers Cyril and Methodius, (whose Bulgarian origin and direct links with Bulgaria are at least obscure) and five of their most prominent disciples. They were venerated as Bulgarian saints and became important part of the “proto-national” ideology of the Sec-ond Bulgarian Empire. This attitude has been transferred successfully into the national ideology of the modern Bulgarian nation. Later, in the 16th century, this group of saints was stylized as the Seven Apostles of the Slavs and acquired popularity even among the Greek-speaking clergy. Consequently, Cyril and Methodius, who were representatives of the universalistic Christian culture of the Second Rome entrusted with the task to enlighten the Slavonic peoples and to introduce them to the Holy Scriptures, together with their most prominent disciples, became emblematic figures, actively engaged in the formation of one of the Slavonic “proto-nations” during the Late Middle Ages.
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