Gotowe bibliografie tematyczne / First Church (Milton, Mass.)

Gotowa bibliografia na temat „First Church (Milton, Mass.)”

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Data publikacji: 25 lipca 2024

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Artykuły w czasopismach na temat "First Church (Milton, Mass.)"

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Rumrich, John. "Milton’s Shakespeare: Gentle Will, Spare John, and Plump Jack". Milton Studies 65, nr 1 (styczeń 2023): 31–46. http://dx.doi.org/10.5325/miltonstudies.65.1.0031.

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ABSTRACT In the mid-twentieth century, a short but seminal article demonstrated that a volume of Pindar’s poetry long accepted as John Milton’s did not in fact fit his readerly profile. It thereby articulated fresh criteria for determining Miltonic provenance. These same criteria now allow us to accept with confidence that Milton did indeed annotate the copy of Shakespeare’s First Folio held at the Philadelphia Free Library. Milton’s editorial interventions and marginal notations reveal his persistent artistic engagement with metaphors by which Shakespeare registers spatial, chronological, and atmospheric setting. They also indicate Milton’s generic focus on songs and masque-like entertainments contained in the plays, which suggests the artistic pertinence of Shakespeare to Milton’s poetic development during the 1630s. Shakespeare’s Henry IV tetralogy may also have had personal resonance in that decade as Milton struggled to avoid a career in the Church of England and instead establish an independent poetic vocation.
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BARTH, JONATHAN. "“Liberty of Conscience is Every Man’s Natural Right”: Historical Background of the First Amendment". Journal of Policy History 35, nr 4 (20.09.2023): 435–53. http://dx.doi.org/10.1017/s0898030623000234.

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AbstractLiberty of conscience, encompassing free speech, a free press, and freedom of religion, has a rich history in Anglo-American political thought, long predating the drafting of the First Amendment to the United States Constitution in 1789. The debate over licensing acts in seventeenth-century England; the advancement of principles of toleration by John Milton, Algernon Sidney, and John Locke in the same period; the renowned, impassioned, and highly influential essays of John Trenchard and Thomas Gordon in Cato’s Letters; the flourishing of a relatively free press and free church in eighteenth-century colonial America; and the liberty-championing assertions in the several declarations of rights in the newly independent states of America all played a critical role in shaping and inspiring the popular views in America that made the First Amendment possible.
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Franklin, Robert M. "THE CHURCH AND MASS MEDIA COMMUNICATION IN THE TWENTY-FIRST CENTURY". International Review of Mission 87, nr 346 (lipiec 1998): 410–16. http://dx.doi.org/10.1111/j.1758-6631.1998.tb00098.x.

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Thomas, Todne. "Black Church Arson in the Museum". Journal of the American Academy of Religion 89, nr 4 (1.12.2021): 1360–405. http://dx.doi.org/10.1093/jaarel/lfab110.

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Abstract This paper explores the material and representational politics that are catalyzed by Anti-Mass, an installation made by Cornelia Parker from the remains of a burned Black church located in the deYoung Museum in San Francisco, California. Applying an attention to religious materiality (the interpretive circuit between words, bodies, and things), semiotic ideology (an approach that explores competing and ascendant meanings), and an ethnographic sensibility, I argue that three hermeneutic fields coalesced around Anti-Mass in the museum. The first interpretation is a Killmonger hermeneutic that read Anti-Mass as a profaning of Black sacred matter. The second is an Anti- hermeneutic, which sought to preserve representational openness prized by abstract expressionism. The third is a resurrection hermeneutic, which reflected popular notions of US multicultural transcendence and a more melancholic meditation on anti-Black religious violence expressed by adjacent artwork and embodied by the ethnographer herself via a lump corpothetics.
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Downes, Kerry. "Averlo formato perfettamente: Borromini's first two years at the Roman Oratory". Architectural History 57 (2014): 109–39. http://dx.doi.org/10.1017/s0066622x00001398.

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St Philip Neri, founder of the Roman Oratory, died in 1595, just in time to see the completion, after twenty years, of the church of Santa Maria in Vallicella (known as the Chiesa Nuova)— except for the facade (finished c. 1607). Even before his canonization in 1622 the church was a place of pilgrimage. The community he founded inhabited a mass of miscellaneous buildings east of the church, decrepit, cramped, and acquired piecemeal over time when funds allowed. The musical ‘oratories’ — concerts with a sermon in the middle — also attracted many visitors, and the eponymous hall in which these events took place was inadequate. The community's rule allowed them to accept donations but not to beg or canvass for them. Nevertheless, by 1624 they were able to contemplate building a new sacristy on the west of the church and they were also buying up adjacent properties on that side. Initially most of the block was already built on, but by 1650 they owned practically all of it, and the shape of a new complex (Figs 1 and 2) was discernible from partly or wholly completed new structures.
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Potašenko, Grigorijus. "Old Believers Church in Lithuania (1918–1926): The Restoration and Recognition of Parishes, the Legitimation of the Church, and the Problems of Autonomy". Lietuvos istorijos studijos 46 (28.12.2020): 43–66. http://dx.doi.org/10.15388/lis.2020.46.3.

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The purpose of this article is to research in more detail the restoration of the Old Believers parishes and their recognition during the interwar Lithuania (excluding Vilnius region) from 1918 to 1923, as well as to analyse the legalization of the Old Believers’ Church of Lithuania and the problems of practical establishment of religious autonomy in this period. The main focus is on three new problems: the situation of the Old Believers’ parishes in the country at the beginning of 1918, taking into account the mass migration to the depths of Russia from 1914 to 1915; the restoration of Old Believers parishes and the legalization (registration) of their religious activities from 1918 to 1922, during their mass repatriation to Lithuania; and focus on some problems of the practical consolidation of Old Believers’ Church of Lithuania autonomy from 1923 to 1926. The research is based mostly on new archival data, as well as on the analysis and interpretation of Lithuanian and partly foreign historiography on this topic. The study suggests that due to the mass migration of Old Believers to the East between 1914 and 1915, the future Lithuanian territory retained a much thinner congregation network and in turn had fewer parishes members by the beginning of 1918. Therefore, the mass repatriation of the Old Believers from Soviet Russia from the spring of 1918 to 1922 to a large extent explains why the recovery of many of their parishes in Lithuania has been rather slow. After the establishment of the central institutions of the Church in May 1922, the Lithuanian Old Believers’ Church was legalized on the basis of “Provisional regulations concerning the relationship between the organization of Old Believers in Lithuania and the Lithuanian government” on the May 20, 1923. Therefore, for the first time in history in 1923 the Lithuanian Old Believers Church was legally recognized in a certain state and formally received equal rights with other recognized denominations. At that time, Lithuania was the first country in Central and Eastern Europe to officially recognize the Old Believers (Pomorian) Church.
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Tóth, Krisztián. "The Report of Status Assembly Member Elemér Gyárfás about the Results of the Bucharest Debates on Ecclesiastical and Educational Affairs". Studia Theologica Transsylvaniensia 26 (20.12.2023): 263–74. http://dx.doi.org/10.52258/stthtr.2023.15.

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In communist Romania, building a church was an almost impossible undertaking, and building permits were rarely granted to anyone who wanted to build a church. The state law that stipulated that a new church could only be built if an existing one ceased to exist provided the opportunity taken by the Diocese of Timisoara to build the new church in Orsova. The state authorities allowed the new church to be constructed in Orsova because of the number of believers (there were Hungarian, German and Czech believers living in the town at the time) and because the construction costs were entirely financed from abroad. The construction of the new Roman Catholic parish church and the priest’s residence in Orsova was one of the greatest achievements of the administration of Konrád Kernweisz, Ordinary of the Diocese of Timisoara – and perhaps of Communist Romania. The speech published here for the first time in print is not a sermon but was certainly delivered at the end of the consecration mass of the church in Orsova. The interesting detail about this text is that it is the first time that the symbolism of the church in Orsova was mentioned.
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Joseph Helm, Matthew. "“Nathaniel Hawthorne’s Reframing of That ‘which Milton tells about’: Literary Influence and Blithedale’s Queer Masque”". Nathaniel Hawthorne Review 47, nr 2 (1.12.2021): 250–66. http://dx.doi.org/10.5325/nathhawtrevi.47.2.0250.

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ABSTRACT This article situates Nathaniel Hawthorne’s The Blithedale Romance (1852) within the debates around Fourierism, marriage, and Hawthorne’s literary legacy that took place in contemporary US magazines and periodicals in the mid-nineteenth century. In doing so, I rely on two notions of influence. First, while many periodicals regarded Hawthorne as a potential representative of a new national literature, they remained wary of the influence his unorthodox portrayals of marriage might have on readers and on the status of the nuclear family as the foundation of a sound society. Publications like The Southern Quarterly and The Church Review, and Ecclesiastical Register featured articles wishing that Hawthorne would fall in line with the British tradition of the neat marriage-plot, thus upholding the sanctity of marriage and securing his place within a burgeoning American literary canon. Second, I reframe Hawthorne’s relationship to his received literary patrimony, arguing that The Blithedale Romance queers the influence of the Miltonic masque tradition. In contrast to previous scholarship, which often seeks one-to-one allegories between the intertexts, I argue that The Blithedale Romance continually reappropriates situations and recasts characters from Milton’s Comus to expose contradictions and inconsistencies within hetero-patriarchal lineage and literary inheritance.
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Balabanić, Ivan. "The Social Doctrine and Presence of the Catholic Church in the Media". In medias res 9, nr 16 (26.05.2020): 2533–43. http://dx.doi.org/10.46640/imr.9.16.5.

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The social doctrine of the Church involves greater commitment and engagement of the Church in social problems as well as the promotion of relationships that serve justice and peace. The Catholic Church first began relating mass media to its social teaching in the 19th century. As the Church aimed at a broader scope of public, it dealt with means of social communication and examined it through numerous sources – papal encyclicals, conciliar and episcopal documents. The relationship between the Catholic Church and the media is not simple. Approaches to ethics, morality, responsibility and dignity of human beings are sometimes different in media reports and in the aims of the Church in its social doctrine which should provide all members of the society with a sense of direction and instruction for everyday actions. Through the documents presented here, the Church has shown a readiness to face the media as well as the possibility to use them for advancing justice, truth, peace and freedom.
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Drayton, Dean. "Public Theology in the Market State". International Journal of Public Theology 2, nr 2 (2008): 203–22. http://dx.doi.org/10.1163/156973208x290044.

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AbstractThe accepted view that the modern state arose out of the 'wars of religion' is countered with evidence that the late fifteenth century reification of the state used a new category of religion as a human universal impulse to disempower the church and contain the church within the bounds of the state. As a further five successive forms of the state have come into existence new forms of communal and religious life have emerged: first, religious toleration; secondly, the development of a new 'public' realm; thirdly, the denominational form of church; fourthly, the appearance of mass media; fifthly, the embedding of the private citizen in a media world. In this last context either the church opts to reify the denominational church emphasizing individual democratic religious experience, or it realizes that an eschatological view of the gospel calls it to be a public church with a public theology.
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Rozprawy doktorskie na temat "First Church (Milton, Mass.)"

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Asel, Virginia E. "The history of the First Congregational Church of Royalston". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Gearin, Brian. "Aging wineskins in a new wine community recontextualizing the community of faith for the realities of the community at large /". Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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Carpenter, Karen K. "The Christian sacraments, covenantal origins, presence, and community as experienced in the First Presbyterian Church, Brookline, Massachusetts". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.089-0085.

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Crosby, David Marshall. "A pure heart a model for wholistic Christian spirituality /". Theological Research Exchange Network (TREN) Access this title online, 1996. http://www.tren.com/search.cfm?p068-0056.

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Bennett, Diana Curren. "Creating authentic Christian community intentional relationships for spiritual renewal /". Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.068-0612.

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Gappa, Vincent A. "Worship in a symbological world enhancing Christian worship in an electronic culture /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Książki na temat "First Church (Milton, Mass.)"

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Hoagland, Victor. My first mass book. New York: Regina Press, 1989.

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Chung, Joaquin G. Rediscovering Limasawa: The first Easter Mass. [Mandaluyong City, Metro Manila, Philippines: J.G. Chung, 1994.

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Felt, Joseph B. Did the First Church of Salem originally have a confession of faith distinct from their covenant? Boston: Edward L. Balch, 1990.

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First Church of Christ (Northampton, Mass.). The Church book of the First Church of Christ in Northampton, Mass. Sarasota, FL: Aceto Bookmen, 1998.

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Maltsberger, John T. The Church of the Advent, first years. Boston, Mass: The Church, 1986.

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Neale, Jane P. History of First Congregational Church (U.C.C.) Holden, Massachusetts. [S.l.]: Penobscot Press, 2003.

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Hontiveros, Greg. A fire on the island: A fresh look at the first mass controversy. Butuan City, Philippines: Butuan City Historical and Cutlural Foundation, 2008.

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Moran, Susan Drinker. Gathered in the Spirit: Beginnings of the First Church in Cambridge. Cleveland, Ohio: United Church Press, 1995.

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Collins, Leo W. This is our church: The seven societies of the First Church in Boston 1630-2005. Boston: Society of the First Church in Boston, 2005.

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Robredillo, Lope Coles. Homonhon Island: The correct site of the first mass in the Philippines. Boronongan City: Diocese of Borongan, Diocesan Commission on the Cultural Heritage of the Church, 2021.

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Części książek na temat "First Church (Milton, Mass.)"

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Marczewska-Rytko, Maria. "The Roman Catholic Church and Forced Displacement in Poland". W Religion and Forced Displacement in Eastern Europe, the Caucasus, and Central Asia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463727556_ch07.

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Abstract In 1926-1938, the number of emigrants returning to Poland was 870,300 people, while repatriates amounted to 1,181,100 people. The period after World War II was characterised by mass population displacements resulting from repatriation, re-emigration and relocation. According to the data of the State Repatriation Office, repatriation and re-emigration to Poland in 1944-1949 amounted to 3.8 million people. Before 1989, the flow of migrants to Poland remained at a very low level. The Polish transformation of the late 1980s and early 1990s and the associated lifting of restrictions on the movement of people resulted in the arrival of the first groups of foreigners. The opening of the borders encouraged an influx of migrants from beyond the country’s eastern border. Also, the first refugees appeared in Poland at that time. In Poland the category of people defined as refugees is relatively small. In relation to refugees, Pope Francis follows the path set by his predecessors. Pope Francis’ standpoint on immigrants and refugees is not shared by all members of the Catholic and Christian community, including some Polish bishops and priests.
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Parker, William Riley. "Separation, 1642–1645". W Milton, 226–89. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198128892.003.0015.

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Abstract MI LTON’s pamphlet quarrel with the bishops, his first taste of public controversy, had more or less occupied his mind for a period of about twelve months. For the first time, he had enjoyed the satisfaction of putting his knowledge and skill to practical use. For the first time, he had experimented with various forms of prose. He had been busy, extremely busy. The sheer labour of composition had consumed countless hours; reading and research had made unexpected demands upon his leisure. Nevertheless, during this same period he had continued the training of John and Edward Phillips, trying out his personal theories of education. And always, in the back or forefront of his mind, he had nourished his exciting new plans for poetry. Once, when he had been at work on his Reason of Church Government, those plans for poetry had seemed so compelling that he had allowed them to obtrude themselves into religious controversy.
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Hasan, S. S. "The Church as Amphitheater". W Christians versus Muslims in Modem Egypt, 221–28. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195138689.003.0017.

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Abstract The General Meetings, which the Coptic canticles inaugurate, well examplify the way in which the new and old mesh to create traditions. Pope Shenuda first called these meetings” Dars” (Lesson). This at one and the same time underlined their innovative character, by distinguishing them from the religious sermon, and created a tradition, by emphasizing their continuity with the pedagogical mission of the founder of the Sunday School Movement, the by then “resting” I:Iabib Jirjis. (Pious Copts never use the word dead; they say itnayah, “he rested.”) Thus, we can see how new traditions are fashioned, as the rapid transformation of society weakens the social patterns for which the “old” traditions had been designed. The sermon itself was at one time an innovation for the Coptic Church. Prior to its adoption, by the Sunday School generation in the 1940s, the Coptic Church was limited to the celebration of mass.
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Gatti, Hilary. "The Freedom of the Press". W Ideas of Liberty in Early Modern Europe. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691163833.003.0005.

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This chapter first turns to the problem of writing histories, beginning with a major figure in the Catholic culture of France, Jacques Auguste de Thou, whose way of writing history brought him into conflict with his own church in terms that presaged future events such as the story of Paolo Sarpi or the ordeal of Galileo. It then turns to the poet and polemicist John Milton, a controversial figure who was closely identified with the English parliamentary struggles and civil war. The chapter reviews his works, particularly his Areopagitica: A Speech of Mr. John Milton for the Liberty of Unlicens'd Printing (1644), a pamphlet written in favor of the freedom of the press. It draws attention to one of the major themes of his Areaopagitica: his treatment throughout the work of the problem of schisms and sects.
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Starr, Chloë. "The Church and the People’s Republic of China". W Chinese Theology. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300204216.003.0007.

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If the early twentieth century saw great growth in the Chinese church, the first decade of the second half of the century saw persecution and a mass falling away from the church. By the end of the 1960s, when public religious activity in China had been shut down for several years, the rest of the world wondered if a Chinese church still existed. The focus of this chapter is the key decade of the 1950s, and particularly the policies and events of the first years of that decade. The chapter discusses the very different responses of Roman Catholic and certain Protestant church leaders to the leadership of New China and to the creation of state patriotic bodies during the difficult transition to a “post-denominational” church.
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Phan, Peter C. "Imaging the Church in the Age of Migration". W The Survival of Dulles, 22–40. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823294909.003.0004.

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This chapter evaluates four themes: Avery Dulles's theological legacy, contemporary ecclesiology, global migration, and Asian Christianities. It explores how these four issues impact each other. At first glance, they seem to be remote from each other, especially given the fact that global migration and Asian Christianity were barely on Dulles's theological radar. However, in spite — perhaps because — of this lack of prima facie connections among these four themes, bringing them together may yield novel and surprising insights into ways to meet some of the challenges facing the Church today. The chapter begins with a brief summary of the key elements of Dulles's model ecclesiology. It then discusses how mass migrations have constituted the American Catholic Church and Christianity as a whole. Finally, the chapter outlines a model of the Church as the People of God on the Move, as a Migrant Church, as a Church of, by, and for migrants, and proposes it as a complement to Dullesian models of the Church.
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Sicari, Stephen. "Joyce: “It is in here that I must kill the priest and the king”". W Modernist Reformations, 181–98. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781638040248.003.0010.

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I begin Part III with Joyce because he is the most hostile to the established Church of his nation, the Roman Catholic Church. His avatar Stephen Dedalus thinks about Church history, especially its ruthless obliteration of heresy and heretics, not to reject something called Church but to initiate its reform. Unlike Buck Mulligan who wants to erase Church history in a return to Greek paganism, Stephen knows history cannot be escaped. His sense of the Church as a human construction within history allows Joyce to “deconstruct” it and renew it. This renewal occurs in “Ithaca,” where Bloom and Stephen share a meal intended to renew the Eucharist and perform a ritual clearly intended to renew the Mass, both of which are mocked by Mulligan on the novel’s very first page.
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Steinberg, Michael. "Franz Joseph Haydn". W Choral Masterworks, 155–76. Oxford University PressNew York, NY, 2005. http://dx.doi.org/10.1093/oso/9780195126440.003.0014.

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Abstract Haydn composed this Mass in 1802 and it was first performed in the Mountain Church at Eisenstadt, Hungary (now Austria), on 8 September that year. Soprano, alto, tenor, and bass solos, four-part mixed chorus. Flute, two oboes, two clarinets, two bassoons, two horns, two trumpets, timpani, organ, and strings.
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Siecienski, A. Edward. "11. Orthodoxy and the modern world". W Orthodox Christianity: A Very Short Introduction, 99–106. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0011.

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The twentieth and twenty-first centuries have been times of great upheaval for the Orthodox, with persecutions and mass emigrations, but also rebirth and the possibility of new growth. ‘Orthodoxy and the modern world’ considers the position of the Orthodox church on a range of matters, including its views on other churches; the attempts to create an independent church in Ukraine outside the Moscow Patriarchate jurisdiction; the role of women in the church; its advocacy of environmental issues; and issues of sexual morality. Orthodox Christianity remains vibrant and relevant; it provides millions of Christians throughout the world with their spiritual home, and continues to shape world events.
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Zon, Bennett. "Music as Theology". W The Oxford History of British and Irish Catholicism, Volume IV, 173—C9S10. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198848196.003.0010.

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Abstract When the early Church Fathers weaponized chant in their battle against the spiritual perils of pagan music, they used a theology describing Christ as the New Song, and the New Song as God Himself. As this chapter argues, by the nineteenth century that theology had barely changed—the British and Irish experience, a prime example. Drawing upon papal legislation, catechisms, musical apologetics, and a range of music, this chapter resembles the liturgical structure shaping the Church’s music—the two parts and five sections of the Tridentine Mass Ordinary. The first part (the Mass of the Catechumens) explores its three main musical genres—chant, polyphony, hymnody—in sections corresponding to the Kyrie, Gloria, and Credo. The second part (the Mass of the Faithful) investigates two performative genres—composing, and playing and singing—in the Sanctus and Agnus Dei, and the conclusion, the Ite Missa Est, offers brief speculations on the nineteenth-century legacy in the Church today.
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Streszczenia konferencji na temat "First Church (Milton, Mass.)"

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Rodriguez Suarez, Alex. "THE RELIGIOUS SOUNDSCAPE OF THE EARLY PALAEOLOGAN AGE: WHAT WAS IT REALLY LIKE?" W Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.397rs.

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This article discusses a significant element of the religious sound- scape of the Orthodox communities in the Balkans, the call to mass. The period between the Byzantine reconquest of Constantinople (1261) and the death of the Serbian King Milutin (1282–1321) witnessed the expansion of bell ringing in churches and monasteries while the semantron, the tradition- al instrument of the Byzantine Church, continued to be employed. Hence, the first decades of the Palaeologan age were crucial for the formation of a new religious soundscape that included the sounds of both church bells and semantra, that is, it was eclectic. A combination of written sources and instances of material culture attest the development of this heterogeneous soundscape. The former include references from Byzantine and Serbian sources while the latter comprises two bells cast in the thirteenth and the fourteenth century. These artefacts help us to visualise the type of church bells employed in the Balkans during the reign of King Milutin. The aim of the contribution is to provide a picture -as general as possible- of the reli- gious soundscape of the Early Palaeologan age and highlight the significant transformation that it underwent in these years.
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Raporty organizacyjne na temat "First Church (Milton, Mass.)"

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Schwartz, William Alexander. The Rise of the Far Right and the Domestication of the War on Terror. Goethe-Universität, Institut für Humangeographie, marzec 2022. http://dx.doi.org/10.21248/gups.62762.

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Today in the United States, the notion that ‘the rise of the far right’ poses the greatest threat to democratic values, and by extension, to the nation itself, has slowly entered into common sense. The antecedent of this development is the object of our study. Explored through the prism of what we refer to as the domestication of the War on Terror, this publication adopts and updates the theoretical approach first forwarded in Policing the Crisis: Mugging, the State, the Law and Order (Hall et al. 1978). Drawing on this seminal work, a sequence of three disparate media events are explored as they unfold in the United States in mid-2015: the rise of the Trump campaign; the release of an op-ed in The New York Times warning of a rise in right-wing extremsim; and a mass shooting at a historic African American church in Charleston, South Carolina. By the end of 2015, as these disparate events converge into what we call the public face of the rise of the far right phenomenon, we subsequently turn our attention to its origins in policing and the law in the wake of the global War on Terror and the Great Recession. It is only from there, that we turn our attention to the poltical class struggle as expressed in the rise of 'populism' on the one hand, and the domestication of the War on Terror on the other, and in doing so, attempt to situate the role of the rise of the far right phenomenon within it.
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