Artykuły w czasopismach na temat „First Unitarian Church Rochester”
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1
Howe, Daniel Walker. "The First Unitarian Church of Brooklyn: One Hundred Fifty Years. By Olive Hoogenboom. New York: First Unitarian Church of Brooklyn, 1987. xiii + 459 pp. $23.00." Church History 58, nr 1 (marzec 1989): 143–44. http://dx.doi.org/10.2307/3167732.
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Willsky-Ciollo, Lydia. "Henry Whitney Bellows and “A New Catholic Church”". Church History and Religious Culture 98, nr 2 (12.07.2018): 265–90. http://dx.doi.org/10.1163/18712428-09801001.
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Abstract This article examines the evolution of Bellow’s proposal for a newly reformed Unitarian “catholic” church during the 1850s and 1860s. For Bellows in particular, political, cultural, and ecclesiastical matters collided in his efforts to transform a diffuse set of liberal Christian churches in fellowship into a denomination of national, even global, caliber. The creation of this “new catholic church” would, in turn, help to heal an ailing nation. There are two questions driving this narrative. First, how did Bellows arrive at the conclusion that Unitarianism was the future of Christendom, the more “Protestant-Protestantism,” or even more boldly, the “more Catholic-Catholicism?” Secondly, how did Bellows arrive at the conclusion that uniting Christendom under a “catholic” Unitarian banner could unite a fractured country? During the early 1860s, the language of nationalism and catholicity merged in Bellows’ organization of the National Convention.
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Dogan, Fehmi, i Craig M. Zimring. "Interaction of Programming and Design: The First Unitarian Congregation of Rochester and Louis I. Kahn". Journal of Architectural Education 56, nr 1 (wrzesień 2002): 47–56. http://dx.doi.org/10.1162/104648802321019164.
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Bevir, Mark. "The Labour Church Movement, 1891–1902". Journal of British Studies 38, nr 2 (kwiecień 1999): 217–45. http://dx.doi.org/10.1086/386190.
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Historians of British socialism have tended to discount the significance of religious belief. Yet the conference held in Bradford in 1893 to form the Independent Labour Party (I.L.P.) was accompanied by a Labour Church service attended by some five thousand persons. The conference took place in a disused chapel then being run as a Labour Institute by the Bradford Labour Church along with the local Labour Union and Fabian Society. The Labour Church movement, which played such an important role in the history of British socialism, was inspired by John Trevor, a Unitarian minister who resigned to found the first Labour Church in Manchester in 1891. At the new church's first service, on 4 October 1891, a string band opened the proceedings, after which Trevor led those present in prayer, the congregation listened to a reading of James Russell Lowell's poem “On the Capture of Fugitive Slaves,” and Harold Rylett, a Unitarian minister, read Isaiah 15. The choir rose to sing “England Arise,” the popular socialist hymn by Edward Carpenter:England arise! the long, long night is over,Faint in the east behold the dawn appear;Out of your evil dream of toil and sorrow—Arise, O England, for the day is here;From your fields and hills,Hark! the answer swells—Arise, O England, for the day is here.As the singing stopped, Trevor rose to give a sermon on the religious aspect of the labor movement. He argued the failure of existing churches to support labor made it necessary for workers to form a new movement to embody the religious aspect of their quest for emancipation.
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Cowman, Krista. "‘A Peculiarly English Institution’: Work, Rest, and Play in the Labour Church". Studies in Church History 37 (2002): 357–67. http://dx.doi.org/10.1017/s0424208400014856.
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The Labour Church held its first service in Charlton Hall, Manchester, in October 1891. The well-attended event was led by Revd Harold Rylett, a Unitarian minister from Hyde, and John Trevor, a former Unitarian and the driving force behind the idea. Counting the experiment a success, Trevor organized a follow-up meeting the next Sunday, at which the congregation overflowed from the hall into the surrounding streets. A new religious movement had begun. In the decade that followed, over fifty Labour Churches formed, mainly in Northern England, around the textile districts of the West Riding of Yorkshire and East Lancashire. Their impetus lay both in the development and spread of what has been called a socialist culture in Britain in the final decades of the nineteenth century, and in the increased awareness of class attendant on this. Much of the enthusiasm for socialism was indivisible from the lifestyle and culture which surrounded it. This was a movement dedicated as much to what Chris Waters has described as ‘the politics of everyday life …. [and] of popular culture’ as to rigid economistic doctrine. This tendency has been described as ‘ethical socialism’, although a more common expression at the time was ‘the religion of socialism’.
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Wilde, Melissa, i Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups". Religions 9, nr 10 (20.10.2018): 321. http://dx.doi.org/10.3390/rel9100321.
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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
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Schiller, Joyce K. ""A Deep Dream of Peace": John La Farge's Memorial Windows for the First Unitarian Church, Detroit". Bulletin of the Detroit Institute of Arts 75, nr 2 (czerwiec 2001): 26–37. http://dx.doi.org/10.1086/dia23182819.
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Conway, Paul. "Brighton: Denis ApIvor's String Quartets Nos. 2 and 3". Tempo 58, nr 230 (październik 2004): 62. http://dx.doi.org/10.1017/s0040298204280317.
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Denis ApIvor, who died at the age of 88 on 27 May 2004, was one of the most versatile composers of his generation. Just over a month before his death, though gravely ill, he attended a New Music Brighton concert at Brighton Unitarian Church featuring the world première of his Second and Third String Quartets, given by the Kingfisher Quartet. His presence lent a special significance to the event and the image of the ailing composer, his wheelchair stationed directly at the feet of the players, experiencing the first readings of his own works is one that resonates in the memory.
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Beer, Barrett L. "Episcopacy and Reform in Mid-Tudor England". Albion 23, nr 2 (1991): 231–52. http://dx.doi.org/10.2307/4050604.
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In Tudor Prelates and Politics, Lacey Baldwin Smith wrote sympathetically of the dilemma faced by the conservative bishops who saw control over the Church of England slip from their grasp after the accession of Edward VI in 1547, but he gave less attention to the reforming bishops who worked to advance the Protestant cause. At the beginning of the new reign the episcopal bench, according to Smith's calculations, included twelve conservatives, seven reformers, and seven whose religious orientation could not be determined (see Table 1). The ranks of the conservatives were thinned as a consequence of the deprivation of Stephen Gardiner of Winchester, Edmund Bonner of London, Nicholas Heath of Worcester, George Day of Chichester, and Cuthbert Tunstall of Durham. On the other hand, eight new bishops were appointed between 1547 and 1553. These new men together with the Henrician reformers, of whom Thomas Cranmer, Archbishop of Canterbury, was most important, had responsibility for leading the church during the period which saw the most extensive changes of the Reformation era. This essay examines the careers of the newly-appointed reforming bishops and attempts to assess their achievements and failures as they worked to create a reformed church in England.The first of the eight new bishops appointed during the reign of Edward VI was Nicholas Ridley, who was named Bishop of Rochester in 1547 and translated to London in 1550. In 1548 Robert Ferrar became Bishop of St. David's in Wales. No new episcopal appointments occurred in 1549, but during the following year John Ponet succeeded Ridley at Rochester while John Hooper took the see of Gloucester.
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Ясеницкий, Тимофей. "Proselytising activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century". Церковный историк, nr 2(2) (15.08.2019): 8–19. http://dx.doi.org/10.31802/chist.2019.2.2.001.
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В настоящей статье содержится оценка прозелитической активности Галицкой грекокатолической митрополии на канонической территории Российской Православной Церкви в первой четверти XX в. Первоиерарх галицких униатов митрополит Андрей (Шептицкий) на протяжении многих лет участвовал в создании нелегальных грекокатолических структур в Российской империи. Разрушение монархического строя и политический кризис 1917 г. способствовали временному успеху униатов: в это время учреждается Российский экзархат католиков восточного обряда и основываются несколько униатских приходов в Новороссии и Малороссии. Впрочем, в исторической перспективе, начавшиеся советские антирелигиозные кампании полностью нивелировали все результаты униатской активности на территории Российской Социалистической Федеративной Советской Республики и Украинской Социалистической Советской Республики. This article assesses the proselytizing activity of the Greek Catholic Metropolis of Galicia on the canonical territory of the Russian Orthodox Church in the first quarter of the 20th century. Metropolitan Andrey (Sheptytskyi), the first-hierarch of the Galician Uniates, for many years participated in the creation of illegal Greek Catholic structures in the Russian Empire. The collapse of the monarchical system and the political crisis of 1917 contributed to the Unitarians' temporary success: at that time the Russian Exarchate of Catholics of the Eastern rite was established and several Uniate parishes in Novorossia and Little Russia were founded. In the historical perspective, however, the beginning of the Soviet anti-religious campaigns completely negated all the results of the Unitarian activity on the territory of the Russian Socialist Federative Soviet Republic and the Ukrainian Socialist Soviet Republic.
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Wien, Ulrich A. "Flucht hinter den „Osmanischen Vorhang“. Glaubensflüchtlinge in Siebenbürgen". Journal of Early Modern Christianity 6, nr 1 (26.04.2019): 19–41. http://dx.doi.org/10.1515/jemc-2019-2001.
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Abstract The article deals with several periods and phenomena of migration to Transylvania behind the “Ottoman curtain” and its impacts between the first half of the sixteenth to the midst of the eighteenth century. In the fifteenth and sixteenth century the mental, political and confessional diverted or inhomogeneous frame conditions preordained the region as an area which was open minded for heterogeneous thinking, experiments and individuals or groups. Especially the dominance of the Ottoman Empire in the Balkans enabled adopting the reformation without Habsburg renitancy as a laboratory for religious heterogeneity. First, we notice that the later Reformer of Braşov (Johannes Honterus) imported the German Reformation to Transylvania after the end of his political exile in several centres of Reformation. After an expulsion order by the Habsburg King Ferdinand I, the Wittenberg minded reformer Paulus Wiener from Ljubljana (Slovenia) settled in Sibiu and became in 1553 the first superintendent and fortified the reform. Italian deviant preachers travelled through the realm of Queen Isabella Jagiellonica and King/Prince János II Zsigmond Szápolyai. After expulsion from Poland because of antitrinitarian ideas, the court physician Giorgio Biandrata tried to establish an open-minded protestant country. Freedom of preaching the gospel without hierarchical control – perhaps the aim of a Unitarian established regional church in the Principality – opened the border for antitrinitarian thinkers who had flown from Heidelberg, Italy and other parts of Europe. In the seventeenth century – in the 30 years’ war – the Calvinist Gábor Bethlen founded an ambitious university Academy in Alba Iulia and offered resort to Calvinist professors of central Europe. At the same time (1622), the Diet of Transylvania provided refuge to Hutterites (handcrafters called Habaner) from Moravia to settle in Transylvania – interdicting mission. Their Anabaptist behaviour attracted 130 years later some of the “Transmigrants” who were expelled by the counterreformation minded Charles VI and Maria Theresia from Austrian, Styria and Carinthian underground Protestants. About 3000 persons were exact relocated to the “heretic corner” of the conquered province of Transylvania – the former Ottoman vassal – where the Habsburgs had to respect the Basic Constitutional Law (by the Diploma Leopoldinum) including religious freedom of 1595. The religiones receptae were Roman-catholic, Lutheran, Calvinist and Unitarian, but also the “tolerated” Rumanian-orthodox churches. There has to be some research to the question of Ottoman-Christian interplay, motives and strategies of the heteronomy of the estates and the problem whether the non-absolutistic governance and policy was an advantage.
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McAleer, J. Philip. "The So-Called Gundulf's Tower at Rochester Cathedral. A Reconsideration of its History, Date and Function". Antiquaries Journal 78 (marzec 1998): 111–76. http://dx.doi.org/10.1017/s0003581500500055.
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Since the early eighteenth century, on the basis of no particular evidence, the tower standing uncomfortably close to the north choir aisle at Rochester has been attributed to Bishop Gundulf, the builder of the first Romanesque cathedral church begun c.1080. Recently, it has been suggested that the tower dates to the mid-twelfth century and was erected as a bell tower. This paper assembles the documented history of the tower, speculates about its original form, and presents comparative material. Early post-Conquest towers of a possible defensive function and the few known examples of free-standing bell towers in twelfth-century England are considered in an attempt to establish a date and function for the tower. On the basis of this evidence, it may be suggested that an early post-Conquest – and pre-Gundulf – date is more likely than one in the mid-twelfth century, and that it was more probably erected for defensive purposes rather than as a bell tower.
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McAleer, J. Philip. "The So-Called Gundulf's Tower at Rochester Cathedral. A Reconsideration of its History, Date and Function". Antiquaries Journal 78 (wrzesień 1998): 111–76. http://dx.doi.org/10.1017/s0003581500044966.
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Since the early eighteenth century, on the basis of no particular evidence, the tower standing uncomfortably close to the north choir aisle at Rochester has been attributed to Bishop Gundulf, the builder of the first Romanesque cathedral church begun c.1080. Recently, it has been suggested that the tower dates to the mid-twelfth century and was erected as a bell tower. This paper assembles the documented history of the tower, speculates about its original form, and presents comparative material. Early post-Conquest towers of a possible defensive function and the few known examples of free-standing bell towers in twelfth-century England are considered in an attempt to establish a date and function for the tower. On the basis of this evidence, it may be suggested that an early post-Conquest – and pre-Gundulf – date is more likely than one in the mid-twelfth century, and that it was more probably erected for defensive purposes rather than as a bell tower.
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Treharne, E. M. "A unique Old English formula for excommunication from Cambridge, Corpus Christi College 303". Anglo-Saxon England 24 (grudzień 1995): 185–211. http://dx.doi.org/10.1017/s0263675100004695.
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Cambridge, Corpus Christi College 303 (hereafter CCCC 303) is an extensive mid-twelfth-century vernacular manuscript produced at Rochester from a variety of Old English source materials. According to the medieval foliation, forty-four leaves are missing at the beginning of the codex and an indeterminate number at the end. As extant, CCCC 303 comprises seventy-three texts which are arranged according to the Temporale and Sanctorale for the church year (the first complete homily is for the Third Sunday after the Epiphany), thus showing that an initial plan of the contents was decided upon by a compiler. Godden distinguishes five groups of texts in all, the last such group being relevant here. This final portion of the manuscript (pp. 290–362, from the middle of quire 19 to the end of the final quire 23) contains twelve texts designated by Godden as ‘Miscellaneous items, mainly by Ælfric’. The first nine of these ‘miscellaneous items’, however, seem to be linked by their suitability for the Lenten period and their emphasis on sin, repentance and prayer. It is within this part of the codex, at pp. 338–9 (between the Ælfric textsDe oratione Moysi in media QuadragesimaandQuomodo Acitofel 7 multi alii laqueo se suspenderunt), that the Latin formula for excommunication and a unique Old English parallel text are copied as the eighth item in this particular group.
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Prizment, Anna, Timothy R. Church, Dorothy Hatsukami, Robert Madoff, Christopher Staley, Robert J. Straka, Allison Iwan i in. "Abstract A26: Pilot trial to examine the effect of ginger on the gut microbiome: The Minnesota Cancer Clinical Trials Network". Cancer Epidemiology, Biomarkers & Prevention 29, nr 9_Supplement (1.09.2020): A26. http://dx.doi.org/10.1158/1538-7755.modpop19-a26.
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Abstract Experimental and epidemiologic evidence shows that the use of ginger root may reduce the incidence of colorectal cancer (CRC), but the mechanism through which ginger exerts its effect is unclear. Recently, an imbalanced gut microbiome was linked to inflammation, immune response, and CRC risk. Thus, we hypothesize that ginger intake may decrease CRC risk via changing the gut microbiome. The goals of this study are (1) assess whether ginger intake shifts the distribution of the gut microbiome from proinflammatory, CRC-predisposing bacteria and towards anti-inflammatory, CRC-protective bacteria and (2) evaluate the feasibility of conducting a large randomized clinical trial (RCT) leveraging the recently established Minnesota Cancer Clinical Trials Network (MNCCTN). We will conduct a pilot double-blind RCT, called “GINGER,” of 95-100 subjects aged 50-75 years old who were diagnosed with colorectal adenoma within the last 5 years (ClinicalTrials.gov NCT03268655). The subjects will be randomized to receive either 2,000 mg of ginger extract per day or matching placebo (1:1) for 6 weeks; the treatment phase will be followed by a 6-week washout. Fecal samples to characterize the gut microbiome will be collected at baseline, midpoint (week 6), and study end. Microbiome composition will be characterized by sequencing microbial 16S ribosomal RNA genes. In addition, pre- and postexposure urine samples will be collected to examine the correlation between bacteria and urinary metabolite of prostaglandin E2, which is an inflammatory biomarker and a putative biomarker for CRC. The methodology for “GINGER” was informed by an RCT recently completed by our group that involved aspirin as the intervention. In that RCT, which included 50 subjects and 5 stool collections within 12 weeks, 49 subjects completed the entire study and all stool collections. Adherence rates for the aspirin measured by pill count was at least 90%. Thus, these pilot data support the feasibility of the GINGER study. To implement the “GINGER,” we are using the resources of the MNCCTN, established in 2017. The MNCCTN, funded by Minnesota legislature and led by Masonic Cancer Center, University of Minnesota, will bring the “GINGER” and subsequent cancer clinical trials to communities throughout Minnesota, thus reducing the patients’ burden of travel and related costs. The network partners with Minnesota’s five largest health care providers (Essentia Health, Sanford Health, Mayo Clinic Cancer Center, Metro-Minnesota Community Oncology Research Consortium, and Fairview Health System) to provide infrastructure for conducting cancer trials at 18 sites outside the Twin-Cities metro area and Rochester, Minnesota. The “GINGER”—the first study conducted within the network—will begin recruitment in 3 sites by the end of November and in 6 sites by the end of 2018. Based on our previous experience, we expect to recruit 24-25 (25%) subjects in 3 months, 50%, in 6 months and all subjects by the end of 2019. Citation Format: Anna Prizment, Timothy R. Church, Dorothy Hatsukami, Robert Madoff, Christopher Staley, Robert J. Straka, Allison Iwan, Jenn Stromberg, Ya-Feng Wen, Cheryl Stibbe, Marie Rahne. Pilot trial to examine the effect of ginger on the gut microbiome: The Minnesota Cancer Clinical Trials Network [abstract]. In: Proceedings of the AACR Special Conference on Modernizing Population Sciences in the Digital Age; 2019 Feb 19-22; San Diego, CA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2020;29(9 Suppl):Abstract nr A26.
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Feliciano, David V., i Joseph J. DuBose. "Donald Church Balfour (1882-1963) and The Balfour Self-Retaining Abdominal Retractor". American Surgeon, 14.09.2022, 000313482211145. http://dx.doi.org/10.1177/00031348221114522.
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Donald Church Balfour, MD (1882-1963), a legendary general surgeon at the Mayo Clinic in Rochester, Minnesota, first described the Balfour self-retaining abdominal retractor in 1912. The retractor remains in use in 2022, 110 years after its development.
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Lovas, Borbála. "Másolási stratégiák Enyedi György prédikációinak hagyományozódásában". Studia Litteraria 52, nr 3-4 (1.07.2013). http://dx.doi.org/10.37415/studia/2013/52/4189.
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The sermon collection of György Enyedi (1555–1597), the third bishop of the Unitarian Church, is an especially large corpus representing a unique handwritten textual tradition. During the almost one hundred years of active copying, a large amount of its variants were issued. Today we mostly know copies of triacases (thirty or thirty-three sermons in one block) or selected sermons in mixed collections. They can be easily identified by the copyists’ or users’ notes. Also, even if there are damages and disorders in the structure, the beginning and the ending of the texts – without taking notice of the regular variability of synonyms or word order – are comparable and can help in identifying unnumbered and unmarked texts. In my paper I wish to introduce four new sermon variants. They can be found in Contiones vetustissimae (Romania, Cluj Napoca, Academia III., MS.U. 262.), a Unitarian codex with mixed content. Until now the first part of it, a collection of sermons in Hungarian language – mostly shortened and often edited – has been ignored. This part contains the bishop’s four sermons without identification signs. The closer examination of these new variants, in comparison with other versions can help us to understand the strategies of the copyists. Also, we can examine more precisely why and how the textual details of these sermons remained the same or changed in any way during the 17th century.
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Urban, Jennifer M. "Brief Amici Curiae of Experts in the History of Executive Surveillance: James Bamford, Loch Johnson, and Peter Fenn in First Unitarian Church of Los Angeles v. National Security Agency". SSRN Electronic Journal, 2013. http://dx.doi.org/10.2139/ssrn.2353719.
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Gučas, Rimantas. "Organ building in Lithuania in the 19th century". Menotyra 26, nr 3 (6.10.2019). http://dx.doi.org/10.6001/menotyra.v26i3.4056.
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For Lithuania, the 19th century was marked by the symbol of the Russian Empire – Lithuania became a province of a foreign empire. Farming suffered a severe general downturn. As the Church’s powers began to be restricted, there was almost no opportunity for new significant instruments to emerge. The monasteries, which until then had been the initiators of the best organ building, were closed. Eastern Catholic (Unitarian) churches, which also had organs in Lithuania, became part of the Russian Orthodox Church, and the organs were ordered to be liquidated. The Catholic Church itself, unlike evangelicals, also had little regard for music and especially for organ matters. From the beginning of the 15th century, the development of Lithuanian organ culture was closely associated with Königsberg. Once the import customs were imposed, significant contacts which had taken place almost disappeared. The industrial revolution in Lithuania was delayed, and for half a century small artisan workshops still prevailed. Almost exclusively small, single-manual organs without pedals or positives were built. A large three-manual organ at Vilnius University St John’s Church was rather an exception. It was built by the Tiedemanns. This family, which originated in East Prussia, worked in the Baltic States throughout the first half of the 19th century. Only in the middle of the century did the new European organ building trend, the so-called organ romanticism, reach Lithuania. A particularly important role in this period was played by the experience of organ building of the neighbouring Curonia. Very few impressive examples were created, and in this respect Lithuania is hardly able to compete with the major countries of Central Europe. Lithuania is characterized by the fact that in the 19th century local masters and companies ( J. Rudavičius, M. Masalskis, F. Ostromensky), as well as masters from neighbouring Curonia (Herrmann, Weissenborn) and Poland (Blomberg) worked there. In western Lithuania, then part of Prussia, Terletzki was active. Meanwhile, large factories (Walcker, Rieger) reached Lithuania only in the first half of the twentieth century and only in a few instances. At that time, more work started to be focusing on the construction of two-manual with pedal instruments. At the end of the century, J. Rudavicius built some three-manual organs. His 63-stop organ built in 1896 for a long time was the largest in Lithuania. Although the 19th century Lithuanian organs are relatively modest compared to other countries, they have the value that is only growing in the context of present-day Europe, since the “progressive ideology” of more economically powerful European countries affected the art of organ building and few small romantic instruments are left.