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Artykuły w czasopismach na temat "Eastern Church Association"
1
Kostruba, Natalia. "Concept «Religion» in the Consciousness of Young People: Psycholinguistic Analysis". PSYCHOLINGUISTICS 27, nr 1 (16.04.2020): 164–80. http://dx.doi.org/10.31470/2309-1797-2020-27-1-164-180.
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Objective. The creation of the Orthodox Church of Ukraine is the reason of religious discourse investigation. The aim of this research is to analyze concept “religion” in the consciousness of young people.
Materials & Methods. Free word association test (WAT) has been used for psycholinguistic analysis. The respondents have been received a questionnaire with ten words-stimuli (related to religious discourse: clergyman, priest, theologian, church, religion, preaching, sacraments, faith, sin, prayer). In this article, we only analyzed associations for “religion”. The sample consisted of 246 students (biologists, psychologists and publishers) from Lesya Ukrainka Eastern European National University.
Results. As a result of the free WAT, 258 responses to the stimulus word “religion” were, among them 106 different associations. Among the most frequent responses were “faith”, “Christianity”, “church” and “orthodoxy”. In general, respondents often associate religion with the church and specific faiths (in this case, Christianity and Orthodoxy). The grammar and logical characteristics of the obtained associations have been analyzed. It has been shown that central paradigmatic reactions to the stimulus word “religion” predominate. The thematic features of the associations to “religion” have been analyzed. Ten different thematic groups have been identified: faith; types and directions of religion; outlook; church; morality; emotions; people; negative evaluations. The most numerous thematic group is “faith” which binds “religion” with faith in God and higher powers. The least numerous thematic groups are “morality”, “emotions” and “people”.
Conclusions. Students view religion on two sides. On the one hand, as a set of beliefs or a certain outlook. On the other hand, they restrict this concept to the community of like-minded, who meet in the church. In general, this thematic variety of the associations indicates a high level of students' awareness of the concept of “religion”. Prospects for further study of this problem lie in an in-depth psycholinguistic analysis of religious discourse.
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Balderstone, Susan. "Architectural expression of liturgy and doctrine in the Eastern churches of the fourth to sixth centuries: towards a theologically contextual typology." Buried History: The Journal of the Australian Institute of Archaeology 40 (15.03.2024): 29–38. http://dx.doi.org/10.62614/60hcjq27.
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Many scholars of Byzantine architecture have theorised about the reasons for church form and structure, with most relating them to sources in pagan architecture or local traditional construction methods (Krautheimer, Crowfoot, Ward-Perkins, Mango and Hill) ); to aspects of provincialism, regional independence or location peripheral to empire (Megaw, Delvoye, Wharton), or to environmental constraints such as frequent earthquakes (Curcic). But just as the wording of the various creeds and ecumenical statements responded to aspects of contemporary non-orthodox beliefs or “heresies”, so did the theological debate inform the liturgical practices and consequently church planning. It could be expected that these responses would also be reflected in the architectural approach to form and symbolism. Thus a contextual typological framework is proposed, based on the association of different architectural approaches to church planning and form in the 4th to the 6th centuries with the contemporary doctrinal disputes over the true nature of Christ.
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LINDLEY, KEITH. "WHITECHAPEL INDEPENDENTS AND THE ENGLISH REVOLUTION". Historical Journal 41, nr 1 (marzec 1998): 283–91. http://dx.doi.org/10.1017/s0018246x97007735.
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The existence of an Independent church at Stepney presided over by William Greenhill is already well known as too is the association of the eastern suburbs generally with religious and political radicalism in the 1640s. What is less familiar, however, is the fact that Stepney's neighbouring parish, St Mary Matfellon, Whitechapel, also came to possess an Independent church gathered under the divine Thomas Walley (or Whalley), and that prominent members of that church and their sectarian allies had for some time assumed key roles in local politics and were eventually to engineer an Independent take-over of the parish after a protracted struggle. This article will focus upon the composition of the Whitechapel Independents, the form taken by the parochial factionalism, the identities and reactions of their local opponents and the way in which events and personalities in Whitechapel related to broader religious and political themes in the capital.
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Levant, Marie. "Charity for Christian Unity". Endowment Studies 6, nr 1-2 (30.12.2022): 130–59. http://dx.doi.org/10.1163/24685968-06010004.
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Abstract At the end of the First World War, a profoundly transformed Middle East faced massive population displacements and health crises, which presented crucial challenges for humanitarian actors. North American philanthropy and charity played a decisive role in this context. Among the organisations involved, the Catholic Near East Welfare Association (cnewa) is not well known. It was established by American Catholics to help Eastern Christians – especially Greek Catholics – and to thwart the influence of Protestantism in the region, mainly by supporting local Churches and missions in their humanitarian and welfare work. cnewa was quickly placed under the supervision of the US episcopate and the Vatican, partly transforming its operations and purposes. Its activity became closely involved with the Eastern policy of the Holy See, which primarily focused on the “return” of Orthodox Christians to the Roman Church. This article, at the crossroads of the history of mission and humanitarian aid, examines the early developments of cnewa and highlights how the Catholic Church dealt with the emergence of modern humanitarian aid in the mid-twentieth century.
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Manoussakis, John Panteleimon. "The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church". Harvard Theological Review 100, nr 1 (styczeń 2007): 29–46. http://dx.doi.org/10.1017/s0017816007001411.
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Theology in the 20th century witnessed a shift in emphasis: The talk about the last things did not have to come last any more as the traditional handbooks of systematic theology would have it; eschatology was no longer one branch of theology among others but lay at the center of our understanding of the Christian faith. My purpose in this essay is to go a step further than this rearrangement in theological discourse and examine a reversal within the theological understanding of eschatology itself. In the wake of the work of the Metropolitan of Pergamon John (Zizioulas), a different understanding of eschatology has emerged, one that recognizes in the Parousia not only the event that stands at the end of history (the apocalyptic closure of time with which certain Christian groups have always had a fascination), but also as that event that, grounded in the Eucharist, flows continuously from the and permeates every moment in history. In the following discussion I wish to trace and spell out the implications of such a novel understanding of eschatology for our theologies today. As my guides in this exploration, I take the theology of John Zizioulas and certain insights that recent research in phenomenology has placed at theology's service. This association might seem strange to the reader: What does the theology of things-to-come have in common with the philosophy of things-themselves? I would like to propose that phenomenology, especially as it has been recently formulated by a new generation of phenomenologists, such as Jean-Luc Marion, Jean-Yves Lacoste, and Richard Kearney, can be a very helpful instrument in the hands of eucharistic eschatology in its effort to rescue eschatology from the twin risks of either immanentizing it or relegating it to an end-of-times utopia. Furthermore, the structure of an “inverted intentionality,” as exemplified by certain liturgical forms such as hymnology and iconography, will be suggested as the precise point of phenomenology's convergence with eucharistic eschatology. I write with the conviction that eschatology is in essence a “liberation” theology (freeing us from the moralistic and sociological constellations of this world) and that, as my concluding remarks illustrate, it has real, practical, day-to-day consequences for the ways we conduct our lives and our relationships with others.
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Bloch, Linda P., Lisa J. Crockett i Judith R. Vicary. "Antecedents of Rural Adolescent Alcohol Use: A Risk Factor Approach". Journal of Drug Education 21, nr 4 (grudzień 1991): 361–77. http://dx.doi.org/10.2190/d3xy-cnbn-td5j-rrnd.
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The present study examines the association between risk factors and alcohol use for a sample of young adolescents in a rural eastern community. Family relations, family structure, marks in school, participation in academic activities, frequency of church attendance, and deviant behavior were found to be significantly associated with alcohol use two years later. No gender or age differences were found in these predictors of alcohol use. These six risk variables were combined to form a risk index. A 3 × 2 × 2 (User group by Gender by Grade) ANOVA was used to examine the association between the risk index score at Year 1 and level of alcohol use at Year 3. Only the main effect for User group was significant. Thus, the number of risk factors at Year 1 was predictive of alcohol use at Year 3. The risk index also predicted frequency of alcohol use in a replication sample. Implications for the risk factor approach, prevention, and intervention are discussed.
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Okafor, Amaechi Henry. "Isolation and Integration: Case Study of Latter-Day Saints in South-Western Nigeria". Religions 12, nr 6 (16.06.2021): 445. http://dx.doi.org/10.3390/rel12060445.
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Isolation and integration are two sides of the same coin, the former denoting negativity with the latter denoting positivity. The penetration of the LDS church into Nigeria in general and south-western Nigeria in particular has been faced with a considerable amount of opposition from the populace and the government. Nigeria is one of the most religious countries in Africa. Due to the vast demographic space, I am limiting our study to the south-western states, where it seems the church is growing more. The eastern region, to an extent, has also been experiencing considerable growth. Our queries are: what are the elements that depict isolation from other religious sects and society? What are the parameters for this phenomenon? Is there any evidence of integration? If so, how is this manifested? How are the male and female members of the LDS church trying to integrate into society and how has the response been? These among other questions are examined. Nigeria is originally a Catholic and Pentecostal religious environment, where open miracles, wonders and other phenomena are visible. These are hardly visible in LDS services, and this serves as motivation for non-members to oppose and isolate members of the LDS church from the fibers of society. The undetermined position of the LDS church and its non-registration with the Christian Association of Nigeria (CAN) has and continues to have relevant effects on the integration of the church and its members into the Christian circle of the country in general and the south-west in particular. I have discovered that, though the church’s growth in the south-west is visible, the possibility of integration has proven difficult. Due to the limited literature on this subject in the country, I have utilized semi-structured direct and indirect interviews of pioneers of the wards/units in the south-west, and also those who have investigated the church, many of whom still view the church as a cult. I also used an analytic approach that straddles critical discourse analysis and postcolonial theory. This paper proposes ways in which the members of the LDS church can better integrate themselves in a society that has a very different religious and cultural background to that of American society, where the church has more fully moved from isolation to integration.
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Gribble, Richard. "Bishop Vincent McCauley, CSC: Ecumenical Pioneer". Mission Studies 25, nr 2 (2008): 252–71. http://dx.doi.org/10.1163/157338308x365396.
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AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.
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Bell, John Frederick. "When Regulation Was Religious: College Philanthropy, Antislavery Politics, and Accreditation in the Mid-Nineteenth-Century West". History of Education Quarterly 57, nr 1 (luty 2017): 68–93. http://dx.doi.org/10.1017/heq.2016.4.
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The college accreditation movement that arose at the turn of the twentieth century had an important antecedent in the Society for the Promotion of Collegiate and Theological Education at the West. Founded in 1843, this nondenominational philanthropy aspired to direct the development of higher education by dispersing eastern funds to Protestant colleges that met its standards for instruction, administration, and piety. For all its ambitions, the Society did not always offer dependable or disinterested supervision. Its relationships with Knox College and Iowa College (now Grinnell) exposed its shortcomings. Coinciding with the rising sectional conflict over slavery, the activities of these institutions forced the regulatory association to engage in the very brand of ecclesiastical politics it had vowed to transcend. This article shows how institutional resistance and church rivalry helped delay the growth of accreditation until the turn of the twentieth century, when secular organizations took up the reins of regulation.
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Ситало, А. Ю. "Review of Orthodox-Protestant contemporary polemics: ecclesiology". Theological Herald, nr 4(31) (15.12.2018): 35–62. http://dx.doi.org/10.31802/2500-1450-2018-31-4-35-62.
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В статье дается обзор полемических моментов, присущих современной протестантской критике православной экклесиологии, и ответы на эту критику со стороны православных полемистов. Исследование экклесиологических вопросов церковной самоидентичности привели в недавнее время большую группу евангелистов из Северной Америки в Право- славие. Эта тема является перспективной с точки зрения ведения диалога с протестан- тизмом в будущем. Одновременно с протестантской стороны появились публикации с разнообразными аргументами против православного учения, включая учение о Церкви. Протестанты выдвигают против православных обвинения в этнической раздробленности, в завышенной важности епископа, в учении о необходимости Таинств, эксклюзив- ности Церкви, ее единоспасительности, неопределенности взгляда на инославных в православном богословии и другие обвинения «по ассоциации» с Римо-католической церковью. Именно с этим приходится иметь дело в современных публикациях и от этого защищаться. В статье рассматриваются антиправославные публикации в рефор- маторском журнале “Credenda Agenda” и их критика в статье «Нереформированная истина» на православном ресурсе. Также изучается исповедь известного евангелистского исследователя Православия Дэниела Кленденина. Рассматривается статья ректора баптистского румынского университета «Эммануил» Пола Негруца и ответ на нее Джоэла Калвесмаки. Приводится отчет комиссии Лос-Анджелесского библейскогоинститута о несовместимости православной веры с «исповеданием» университета. Также изучается баптистская методичка по обращению православных. Отмечаются тенденции православно-протестантской полемики. Разбор дискуссий в порядке их возникновения в печати и на академическом уровне иллюстрирует степень расхождения во взглядах на современном этапе. The article provides a review of polemical issues of contemporary Protestant critique of Eastern Orthodox ecclesiology and various responses from Orthodox polemists. Researches on the topic of ecclesial identity have recently led a large group of North American evangelicals to Eastern Orthodoxy. This is why this topic is quite promising especially in regard to future dialogues with Protestants. At the same time as the conversions reported by Fr. Peter Guillquist took place a number of publications of Protestant authors arose which questioned and criticized Eastern Orthodox essentials including teaching on the Church. Charges of guilt “by association” with Roman Catholicism, nationalism, bishop prerogatives, necessity of Sacraments, exclusiveness of the Church, unclear status of the non-Orthodox, these are some of important claims which one encounters in press and which require a rebuttal. The article on contemporary polemics includes a review of anti-Orthodox publications in a Reformed magazine “Credenda Agenda” and a response to them called “UnReformed Truth” from an Orthodox resource; an article of a famous evangelical researcher of Eastern Orthodoxy Daniel Clendenin “Why I am not Orthodox” and responses on it; “What Evangelicals should know about Eastern Orthodoxy” by Paul Negrut and responses on it; Biola University Task Force Report on compliance of Orthodoxy with the “Statement of Faith” of the University and comments on it; Baptist Manual “Witnessing people of Eastern Orthodox Background” and a response to it. The various tendencies of the polemics are described.
Rozprawy doktorskie na temat "Eastern Church Association"
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Hildebrandt, Frank A. "Effective evaluation a required variable for the revitalization of plateaued churches in the Eastern Association of the North American Baptist Conference /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Shields, John. "Developing a strategic mentoring network among selected pastors of the Eastern Nebraska and Oregon Trail Baptist Associations". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p054-0281.
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Weston, Owen Charles. "Television as an evangelistic tool". 1997. http://hdl.handle.net/10500/16467.
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This thesis is the study of televangelism contextualized within the country of
Romania. It seeks to answer six main questions: I} When the Lord Jesus gave
Christendom the global, Gospel mandate, he forced his disciples into a two thousand year
struggle with, not only the message, but how to spread this message. Is the Gospel
message so powerful that it will penetrate through any method of delivery? Can a former
communist country be evangelized through television?
2) The next question asked in this thesis: is the message in and of itself, when conveyed
through this media, sufficient to accomplish its goals? Does the media encourage the
recipient to fulfill the desires of the message? What about Mass Communication Theory
which espouses that television is more likely to reinforce then transform a viewer's belief?
3) The third question wrestled with: would the former communistic country of Romania,
when turning to the ideals of the West, receive the Gospel message with greater or lesser
significance through the media of television, or would other forms of communication be
more desirable? Would television, in comparison to Crusade or Film Evangelism, be a
more ideal media for the Gospel at this juncture in Romania's history?
4) Television allows large audiences to be reached with staggering efficiency, but does the
medium itself impose limits on the kind of evangelism that can be done? What type of
church grows out of an electronic medium? Would television gather a church "unto
itself?"
5) In fulfilling the great commission, many organizations and mission groups have arisen
with the desire to carry the Gospel message to the ends of the earth with whatever means
available, including CBN, who uses television. Can television reach the masses, including
the poor, in Eastern block countries?
6) The final question addressed in this research: what are the long term effects of
televangelism in this former communistic country? Would a one time television program,
given in one week, yield results that can be determined two years later?
These questions were not only wrestled with, but conclusions were drawn to make
evangelism and particularly televangelism more efficacious.Philosophy, Practical & Systematic Theology
Th. D. (Practical Theology)
Książki na temat "Eastern Church Association"
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Mikiti͡uk, V. P. (Vladimir Petrovich), 1958- author, red. Imperatorskoe Pravoslavnoe Palestinskoe obshchestvo v kulʹturnoĭ srede rossiĭskoĭ provint︠s︡ii. Moskva: Indrik, 2014.
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Anderson, Leah Seppanen. "The Anglican Tradition: Building the State, Critiquing the State". W Church, State, and Citizen, 93–114. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195378467.003.0006.
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Abstract The seventy-seven million Anglicans around the globe form the third largest Christian communion, smaller than only the Roman Catholic Church and the Eastern Orthodox Church. The tradition began in Europe with the creation of the Church of England in the early 1500s, but today, as a result of British colonization and the missionary efforts of the Church of England, there are thirty-eight provinces, or national branches, of Anglicanism in such varied locales as Sudan, South Korea, and Mexico. The Anglican Communion is the name for the loose denominational association that joins these national churches. The historical particularity of the Church of England and the contemporary diversity of the Anglican Communion create complicated implications for politics.
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Lechtreck, Elaine Allen. "The Witness Does Not End". W Southern White Ministers and the Civil Rights Movement, 169–92. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496817525.003.0007.
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This chapter presents accomplishments of southern white ministers who witnessed for racial justice before and after the rise of black nationalism. Clarence Jordan”s cooperative interracial farm in Americus, Georgia, could have failed because of the bombing of its roadside stand and refusal of businesses to supply its needs, if not for the generosity of church groups and the success of Jordan’s writing and oratory. The South Carolina Christian Action Council established by Howard McClain as an interracial, interdenominational ministerial association dedicated to civil rights still exists. W. W. Finlator spoke from the pulpit of Pullen Memorial Baptist Church in Raleigh, North Carolina, for school desegregation, civil rights demonstrations, and equality for African Americans until his forced retirement after he sent a provocative telegram to President Carter. The tormenting experiences of Joseph Sanderson, David Moose, and Travis Frank in Eastern Arkansas did not discourage them from continuing to help African Americans.
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Ousterhout, Robert G. "Rome, the Domus Ecclesiae, and the Church Basilica". W Eastern Medieval Architecture, 3–19. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190272739.003.0002.
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The church basilica adopted in the period of Constantine (after 312 CE) followed the model of Roman civic basilicas and audience halls—that is, it represented a building type without specifically religious associations. Moreover, the basilica form could accommodate large crowds internally and could be easily distinguished externally from pagan temples; their construction literally put Christianity on the urban landscape. Many replaced “house churches” of the pre-Constantinian era or were situated near the graves of martyrs.
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Grek, Ivan. "Grassroots Origins of Russia’s Illiberalism". W The Oxford Handbook of Illiberalism. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197639108.013.28.
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Abstract Conventional interpretations of civil society tend to present horizontal associations as an exclusively liberal phenomenon. However, civil societies can be illiberal and project illiberal values on state institutions. The literature identifies a cluster of horizontal associations in Eastern Europe that provide support to illiberal democracies, such as Poland and Hungary, through their ties with populist political parties and conservative church organizations. This chapter demonstrates that a similar trend existed in 1990s Russia and resulted in the ascendance of Vladimir Putin’s illiberal hegemony. After the collapse of the USSR, middle- and upper-middle-class citizens started to engage the Russian Orthodox Church and regional politicians in the creation of a variety of conservative civic organizations, which promoted a resurrection of Orthodox values and helped to build the foundations of a new political Russian conservatism through many projects, from school reforms to influencing the Russian Constitution and legislation.
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Kozerska, Ewa. "The Legal Position of the Churches in East Central Europe from 1945 to 1989". W Lectures on East Central European Legal History (Second, Enlarged Edition), 343–72. Wyd. 2. Central European Academic Publishing, 2023. http://dx.doi.org/10.54171/2023.ps.loecelh_12.
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After the end of hostilities, Central and Eastern Europe forcibly became a zone of Soviet influence. Local communist governments adopted the political and legal solutions of the USSR as their model. Under the assumed model of a secular state, they undertook anti-religious policies combined with indoctrination in the spirit of materialist philosophy. Despite the preservation of the appearance of religious freedoms under the façade constitutions, in reality, the legislation enacted and the actions of the administrative-police apparatus were aimed at destroying the organizational structures of the churches, reducing the authority of the clerical hierarchy and the Holy See, and regularly discouraging the faithful from religious practice. In the first years after the communist takeover, religious life was already successively subjected to the control of state bodies: the material heritage of the churches was appropriated, religious worship was licensed or paralyzed, and the clergy and faithful were persecuted. So-called patriot priests loyal to the regime were also effectively recruited, making it possible to break up church organizations and steer the faithful according to the prevailing ideology. The status of individual churches and religious associations was generally highly unstable under communist regimes, legally restricted, and above all dependent on the arbitrary will of the regime’s elite, whose overriding goal was to bring about the full secularization of societies.
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Clark, Elizabeth A. "To Constantinople and Back". W Melania the Younger, 170–98. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190888220.003.0009.
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Chapter 9 follows Melania as she trails her still-pagan uncle Volusian to Constantinople; he was one of two chosen to represent the West at the wedding of the eastern princess Licinia Eudoxia to the western emperor, Valentinian III. The chapter describes travel arrangements of the period, including use of the cursus publicus, and the city of Constantinople and its institutions. It traces the development of Christianity in the city, the rise of monasticism, the building of churches, and the search for relics. It describes the eastern court and Melania’s associations with high aristocracy and the Constantinopolitan imperial family. Volusian, although converted, did not live to participate in bringing the recently finished Theodosian Code to the West. The chapter also details the theological politics and Christological controversies (in which Melania participated) that disturbed the city in the fifth century. After mourning her uncle, Melania left Constantinople in late February 437, making record progress through the snow in order to reach Jerusalem in time for Easter (April 11, 437). In Jerusalem, she continued her building activities and acquisition of relics, and she greeted and escorted the empress Eudocia on a pilgrimage to the Holy Land from Constantinople. A few days before her death in December 439, Melania accompanied her cousin Paula to celebrate the nativity of Jesus in Bethlehem. Back in her monastery, she bade farewell to various groups before dying on probably December 31. Her remarkable life, according to her biographer, was crowned by a similarly spectacular death and entry to heaven.
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Młodkowska-Przepiórowska, Iwona. "From excavations to investments in the Old Market Square in Częstochowa". W Ziemia Częstochowska. T. 46, 297–324. Wydawnictwo Naukowe Uniwersytetu Humanistyczno-Przyrodniczego im. Jana Długosza w Częstochowie, 2020. http://dx.doi.org/10.16926/zc.2020.46.10.
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The Old Market Square in Częstochowa has been the subject of interest of historians, archaeologists and conservation services since the 1960s. Archaeological research was carried out on and completed in 2012. From May 2019 to the present day, during the earthworks related to the investment, archaeological works have been going on, covering the spaces of access streets – roadways to the market square and pavements, as well as the areas that, for technical reasons, have not previously been covered by the research. Relics of the foundations of the extension to the building and a cellar with a wooden well were uncovered on the south side of the building. Garbage pits with 17th century antique items were found in the ceiling of the cellar. Under the supervision of specialists, cellars 1 and 2 were cleared of rubble and their bottom layers were examined. Under the sidewalks of Mirowska and Stary Rynek streets, the ceilings of the cellars were found to protrude about 4.0 m beyond the southern and eastern frontages buildings, which defines the width of the arcades. During the earthworks near the church of St. Zygmunt, a skeleton of a woman with a body of a child resting next to her was uncovered in the former cemetery. The appearance of the Old Market Square has long been important for the inhabitants and authorities of Częstochowa. In 2013, the Provincial Office for the Protection of Historic Monuments –Branch Office in Częstochowa asked the Mayor of Częstochowa to develop a concept of taking care of the relics of the inner-city market buildings. In October 2014, the City of Częstochowa signed a contract with the Association of Polish Architects (SARP) for the announcing and conducting a competition for the reconstruction and extension of the building of the Częstochowa Old Town Hall. The competition was concluded in February 2015. The competition was won by the design of Michał Bernasik, an architect from Cologne. The subject of the design was a building hidden underground, below the market square, functioning as a museum and its extension on both, the underground and aboveground level. The detailed design, taking into account the current conditions and the initial assumptions of the design awarded in the competition, was made by an architect, K. Borowiecki. The city of Częstochowa obtained funds for the investment from the Regional Operational Program of the Province of Silesia. Since 2012, starting with workshops attended by the inhabitants of Częstochowa, in particular the Old Town, work has been carried out to revive and raise the rank and prestige of that part of the city. The reconstruction of the Old Market Square, giving it a new look and new functions were part of the Urban Revitalization Program of the Old Town / Market Square area, which recognized that the arrangement of this space would stimulate the activity of residents, increase spatial attractiveness, and encourage business companies to locate their offices in that part of the city. The urban and architectural assumptions compliant to these goals are reflected in the resolution No. 274.XXIII.2016 of the Częstochowa City Council of March 31, 2016 on the local spatial development plan for the area located in Częstochowa in the districts of Zawodzie-Dąbie and the Old Town and the premises of the Jurajska Gallery, in which the conditions and methods of land development covering the historic urban layout of the Old Town were specified. Relics of downtown old-market-square building cluster – historic cellars are to be located under the pavilion visible above the surface of the market square. They were subjected to conservation, as well as works protecting and strengthening their structure. Currently, activities have been started by the Częstochowa Museum to the prepare and adapt the facility to museum purposes and organize an archaeological and historical exhibition in it in an attractive and modern form.
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Kowsky, Francis R. "Possible Together, Impossible To Either Alone1859-1865". W Country, Park, & City, 137–74. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195114959.003.0007.
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Abstract By the time Vaux had reached his 34th birthday, in 1858, he could regard himself as well along the road to success. He had authored an important book on domestic architecture, designed a major bank building, and won the competition to design the nation’s largest municipal park. Undoubtedly buoyed by these achievements, Vaux sought and obtained entry into New York club life. As an early member of the Down Town Association (founded in December 1859), he often dined at its Exchange Place clubhouse, a building he may have taken charge ofremodeling in 1860.1 As one of the original 300 members of the Athenaeum Club, Vaux must have attended the opening of the organization’s quarters, a commodious building on Fifth Avenue near 16th Street, “fitted up with every convenience requisite for the comfort of its members.”2 In addition to dining and socializing, the Athenaeum, whose executive committee included art biographer Henry T. Tuckerman, endeavored to provide its members with high-caliber programs, such as the evening that Vaux and Jervis McEntee spent listening to a lecture by expatriate artist William Page.3 But most of all, Vaux valued his membership in the prestigious Century Association, a select circle of artists and men of letters to which Vaux was admitted in 1859.4 Over the course of his lifetime, he was to pass many stimulating and pleasurable hours there, including a gala Twelfth Night celebration when, lounging on a Turkish rug, he joined fellow Centurians in “smoking, drinking, laughing, or suddenly singing a note on a horn.” 5 At the Century, Vaux could enjoy the company of such artist friends as Jervis McEntee, Frederic Edwin Church, R. Sanford Gifford, Eastman Johnson, and George Henry Hall, one of whose pictures hung in Vaux’s home.6 These men shared Vaux’s Romantic esthetic philosophy, as well as his hope that someday Ame:rica would come to value its painters, sculptors, and architects as it did its practical men of business and industry.