Spis treści
Gotowa bibliografia na temat „Third Church (Lynn, Mass.)”
Utwórz poprawne odniesienie w stylach APA, MLA, Chicago, Harvard i wielu innych
Zobacz listy aktualnych artykułów, książek, rozpraw, streszczeń i innych źródeł naukowych na temat „Third Church (Lynn, Mass.)”.
Przycisk „Dodaj do bibliografii” jest dostępny obok każdej pracy w bibliografii. Użyj go – a my automatycznie utworzymy odniesienie bibliograficzne do wybranej pracy w stylu cytowania, którego potrzebujesz: APA, MLA, Harvard, Chicago, Vancouver itp.
Możesz również pobrać pełny tekst publikacji naukowej w formacie „.pdf” i przeczytać adnotację do pracy online, jeśli odpowiednie parametry są dostępne w metadanych.
Artykuły w czasopismach na temat "Third Church (Lynn, Mass.)"
1
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.
Pełny tekst źródłaStreszczenie:
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.
2
Domaszk, Arkadiusz. "Udział braci zakonnych w nauczycielskim zadaniu Kościoła". Prawo Kanoniczne 50, nr 1-2 (15.06.2007): 77–109. http://dx.doi.org/10.21697/pk.2007.50.1-2.04.
Pełny tekst źródłaStreszczenie:
The article analyses the active part and assignments of consecrate brothers in the teaching function of the Church. The problem is examined with reference to the third book of the Code of Canon Law 1983. The author considers assignments of consecrate brothers in the ministry of the divine word, the missionary action of the Church, the Catholic education and instruments of social communication. Consecrate brothers can fundamentally participate in all teaching functions. Small limitations e. g. the prohibition of the predication of the homily during the Holy Mass are derived from theological or legal reasons.
3
Knox, Zoe. "Russian Orthodoxy, Russian Nationalism, and Patriarch Aleksii II". Nationalities Papers 33, nr 4 (grudzień 2005): 533–45. http://dx.doi.org/10.1080/00905990500354004.
Pełny tekst źródłaStreszczenie:
The Russian Orthodox Church (Moscow Patriarchate) is a highly visible institution in Russia, and arguably the most prominent and influential religious or cultural body. The Orthodox Church figures prominently in various discussions as the driving force behind Russia's post-Soviet renewal and recovery. Surveys show that Russians trust the Orthodox Church more than any other public institution, including law courts, trade unions, mass media, the military, the police and the government. Estimates of the number of self-identified Orthodox adherents range from 50 million, which amounts to slightly more than one-third of Russia's population, to 70 million, or roughly one half of the population. A leading newspaper consistently ranks Patriarch Aleksii II, head of the Moscow Patriarchate, the governing body of the Orthodox Church, in the top 15 of the country's most influential political figures. These indicators confirm that the Orthodox Church has a significant role in Russia's post-Soviet development. This is widely accepted by commentators both within and without the Orthodox Church, and within and without Russia.
4
Aguilar, Maria Virginia, i Edwin Lineses. "SACRALIZING THE CHURCH INSIDE A MALL: REDEFINING RELIGIOUS TOURISM IN THE PHILIPPINES". BIMP-EAGA Journal for Sustainable Tourism Development 8, nr 1 (12.12.2019): 17–32. http://dx.doi.org/10.51200/bimpeagajtsd.v8i1.3170.
Pełny tekst źródłaStreszczenie:
The potential for drawing tourists to the Philippines may be facilitated through religious tourism, the type of tourism that involves pilgrimage to sacred sites as act of worship. As the only largely Christian nation in Asia, the Philippine government hopes to increase tourist arrivals, particularly among Catholics worldwide to visit the multitudes of magnificent churches all through-out the islands and to marvel at the vibrancy of Filipino Catholicism. The present paper however argues that visiting these churches may show how deep-seated religiosity is among Filipinos but does not show the complete picture because some churches that Filipinos that frequent are inside malls, which traditionally do not pass as pilgrimage sites. The study intends to describe the experiences of Catholic Filipinos who attend mass and other church services in a mall church to ultimately delve on the possibility of considering these mall churches as part of pilgrimage in the Philippines. Using key informant interviews and survey, several findings are notable. First, church goers in a mallchurch believe that a space can be made sacred, and hence, the place where mass is celebrated does not matter so much. Second, there is ambivalence as to the notion of considering mall church as a pilgrimage destination because mall churches are devoid of religio-historical significance which regular churches have, but with the Filipinos‘ penchant for malling, church attendance is high in these mall churches. Third, despite the secularizing effect of globalization, church attendance among Filipinos remains high because churches are established where people flock such as the malls. The study concludes that it might be an oversight to simply dismiss mall churches as pitiable alternatives to the typical churchbecause Filipinos patronize it. It is recommended that future studies on religious tourism include a more thorough investigation of mall church-going to gain a more nuanced grasp of the uniqueness of Filipino religiosity.
5
Wegman, Rob C. "Petrus de Domarto's Missa Spiritus almus and the early history of the four-voice mass in the fifteenth century". Early Music History 10 (październik 1991): 235–303. http://dx.doi.org/10.1017/s0261127900001145.
Pełny tekst źródłaStreszczenie:
In 1449, the records of the church of Our Lady at Antwerp mention a new singer, Petrus de Domaro (see Figure 1). He does not reappear in the accounts of 1450, and those of the subsequent years are all lost. Musical sources and treatises from the 1460s to 80s call him, with remarkable consistency, P[etrus] de Domarto, and reveal that he was an internationally famous composer in the third quarter of the fifteenth century.
6
Klymov, Valeriy Volodymyrovych. "Comprehension by Orthodox monks of church-religious, inter-church, social problems of the pre-war era in monastic sources". Ukrainian Religious Studies, nr 43 (19.06.2007): 86–94. http://dx.doi.org/10.32420/2007.43.1871.
Pełny tekst źródłaStreszczenie:
It is of scientific interest to consider the monastic and monastic vision of church-religious, socio-political, ethno-religious problems of the pre-war era in Ukrainian lands. Interest is dictated by the following factors and reasons. First, monastic centers from the time of Kievan Rus remained one of the most stable in the society and in their mass created a fairly representative network of peculiar indicators of the spiritual state of the Russian (Ukrainian, Byelorussian) community in the regions. Secondly, through these spiritual centers there was a large-scale reproduction in the generations of the whole world-view complex, which included not only church-religious, but also ideological, socio-political orientations, moral and cultural values, ethno-national traditions, etc. Third, it was from monasticism that the higher clergy formed, which then determined the position and course of the church as a whole. Fourth, the monasteries, in the face of socio-political transience and uncertainty, actually became the gatherers, producers and guardians of the spiritual achievements of the Russian community.
7
Domaszk, Arkadiusz. "Formacja alumnów wyższych seminariów duchownych do korzystania ze środków społecznego przekazu w misji Kościoła". Prawo Kanoniczne 51, nr 3-4 (10.12.2008): 91–106. http://dx.doi.org/10.21697/pk.2008.51.3-4.04.
Pełny tekst źródłaStreszczenie:
The formation of students of higher theological seminaries embraces different problems. It is no possible to skip the mass-media problem in the seminarformation. The present research undertakes the problem of the seminar-formation in relation to using media in the mission of the Church, which are propositions of law and church-teaching in this field. Detailed norms of the education of seminarists bear upon three levels: first embraces the formation of seminarists as receivers, the next stage possesses the pastoral dimension, and the third (specialistic) is directed to those who will committing their future working on the field of media or will be lecturers in this sphere. The study of the documents of the church, instructions and propositions of law, confirms the urgent need of formation of the seminarists of theological seminaries, in the area of instruments of social communication. In the preparation of seminarists, one cannot only bring the separate lecture on the subject massmedia. Necessary is the general philosophical reference, and the theological formation to the present problems of social communication. In the present evangelization one ought to use mass-media. One ought today to ask after this, as to using instruments of social communication, which forms of the communication and which technologies are most useful in the concrete realization of the mission of the Church. One future priest, the conscious and critical receiver, should be a partner in the dialogue in the subject of present forms of the communication.
8
Stojanovic, Aleksandar. "A beleaguered church the Serbian Orthodox Church in the Independent State of Croatia (NDH) 1941-1945". Balcanica, nr 48 (2017): 269–87. http://dx.doi.org/10.2298/balc1748269s.
Pełny tekst źródłaStreszczenie:
In the Independent State of Croatia (NDH) from its establishment only days after the German attack on Yugoslavia in early April 1941 until its fall in May 1945 a genocide took place. The ultimate goal of the extreme ideology of the Ustasha regime was a new Croatian state cleansed of other ethnic groups, particularly the Serbs, Jews and Roma. The Serbian Orthodox Church (SPC), historically a mainstay of Serbian national identity, culture and tradition, was among its first targets. Most Serbian Orthodox churches and monasteries were demolished, heavily damaged or appropriated by the Roman Catholic Church or the state. More than 170 Serbian priests were killed and tortured by the Ustasha, and even more were exiled to occupied Serbia. The regime led by Ante Pavelic introduced numerous laws and regulations depriving the SPC of not only its property and spiritual jurisdiction but even of its right to existence. When mass killings stirred up a large-scale rebellion, a more political and seemingly non-violent approach was introduced: the Croatian regime unilaterally and non-canonically founded the so-called Croatian Orthodox Church in order to bring the forced assimilation of Serbs to completion. This paper provides an overview of the ordeal of the Serbian Orthodox Church in the NDH, based on the scholarly literature and documentary sources of Serbian, German and Croatian origin. It looks at legislation, propaganda, the killings and torture of Orthodox clergy and the destruction of church property, including medieval holy relics. The scale and viciousness of some atrocities will be looked at based on unused or less known sources, namely the statements of Serbian refugees recorded during the war by the SPC and the Commissariat for Refugees in Serbia, and documents from the Political Archive of the Third Reich Ministry of Foreign Affairs.
9
Verhoeven, Timothy. "‘Il Nous Faut les Hommes’: Catholicism, Masculinity and the Culture Wars in France, 1880–1914". European History Quarterly 53, nr 1 (styczeń 2023): 67–87. http://dx.doi.org/10.1177/02656914221140018.
Pełny tekst źródłaStreszczenie:
This article investigates a campaign by the French Catholic Church to bring men to Mass in the first decades of the Third Republic. Historians have long noted the gender imbalance in religious practice in France in this era. Less attention has been paid, however, to the mobilization on the part of leading clerics to tackle the problem of male religious indifference. This response took the form of a range of initiatives – pastoral visits, male-only Masses, study circles, missions and more. But the Church went further in order to overcome the obstacle of the ‘respect humain’, the fear of public mockery that kept so many men away from the Church doors. In order to inspire courage in laymen, it published narratives of Catholic heroes. Another means of encouraging piety was an association dedicated to the Sacred Heart which organized a male-only pilgrimage to Lourdes. An understanding of this campaign to evangelize men throws light on a neglected area of religious history, the relationship between religion and masculinity. It also offers a new dimension on the War of Two Frances which reached such a peak of intensity in the decade after 1900.
10
Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939". Archiwa, Biblioteki i Muzea Kościelne 93 (23.04.2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.
Pełny tekst źródłaStreszczenie:
At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz in Sokołów, Maria Ożóg and Małgorzata Maksym in Wólka Sokołowska and Katarzyna Bąk in Trzebuska while the parish priests, Franciszek Stankiewicz and Leon Szado did little for this matter. The members of the Third Order got involved in lots of activities such as sup- porting the building of the church, providing necessary things for the church and making mass of- ferings.Serious steps to found the Third Order in Sokołów were taken by the parish priest Ludwik Bukała. He organized monthly meetings for the Third Order members. He also established contact with the Bemardine Father, Wiktor Biegus, who 27 April 1936 came to Sokołów and became ac- ąuainted with the tertiaries in the parish. The permission for the canonical establishment of tertiary congregation was granted 4 May 1936 by the ordinary of Przemyśl, Bishop Franciszek Bard.The official foundation of the congregation in Sokołów took place 24 May 1936. The local tertiaries chose St Ludwik as their patron. The congregation govemment was constituted at the first meeting. The parish priest became the director of the community and Katarzyna Koziarz was ap- pointed the superior. On the day of the foundation there were about 100 members. In the first three years of the existence of the Third Order there were 30 people who received the habits and 28 who were admitted to the profession.After the canonical establishment of the congregation, the tertiaries became morę active. They provided the church with sacred appurtenances and fumishings, as well as organising public adora- tion of the Holy Sacrament. They would also wash liturgical linens and adom altars. In 1937 they bought a chasuble with the image of St Francis, and in 1939 they donated a banner with the images of Mother of God and St Francis. In addition, the tertiaries founded their own library with religious books and magazines.The congregation gathered for meetings in the parish church every month. Besides, they had occasional private gatherings. In the first years of the existence of the congregation there were 19 meetings of the Counsel. There were also two visitations of the Sokołów congregation held by Father Cyryl from Rzeszów 11 July 1937 and 6 August 1939. The activities of the tertiaries were hindered by the outbreak of the Second World War.
Książki na temat "Third Church (Lynn, Mass.)"
1
Catholic Church. United States Conference of Catholic Bishops. Parish guide to implementing the Roman Missal, third edition. Washington, D.C: United States Conference of Catholic Bishops, 2010.
Znajdź pełny tekst źródła
2
Reck-Malleczewen, Viktoria M. A history of the Münster Anabaptists: Inner emigration and the Third Reich : a critical edition of Friedrich Reck-Malleczewen's Bockelson : a tale of mass insanity. New York: Palgrave Macmillan, 2008.
Znajdź pełny tekst źródła
3
The papacy: The sacrifice of the mass, third lecture, delivered before the Protestant Alliance of Nova Scotia at Temperance Hall, Halifax, on Tuesday evening, January 11th, 1859. [Halifax, N.S.?: s.n.], 1987.
Znajdź pełny tekst źródła
4
Authority, Boston Redevelopment. Development policy plan: south end/lower Roxbury: community presentation by the south end/lower Roxbury working group, Boston redevelopment authority, mayor's office, city of Boston, Concord baptist church, December 5, 1990. 1990.
Znajdź pełny tekst źródła
5
Tadmor, Naomi. The Bible in English Culture. Redaktor Malcolm Smuts. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199660841.013.22.
Pełny tekst źródłaStreszczenie:
William Shakespeare’s thirty-nine plays contain numerous biblical references. Of the 151 English Psalms, for example, twenty-nine only receive no mention, while a total of about 350 phrases are quoted by Shakespeare from the remaining Psalms. The frequent mention of the Bible by a playwright such as Shakespeare was the outcome of four overlapping processes, explained in the chapter. First, there was the consolidation of the English biblical codex, largely in the context of the Reformation. Second, the Bible was propagated through church reading, widely prevalent catechisms and prayer books, as well as private and domestic reading—all of which rendered it widely familiar. Third, it is important to note the unprecedented scale of the dissemination, owing to mass print production. Finally, the chapter explains the processes of ‘Englishing’, whereby the biblical translations of the Tudor and early Stuart period rendered the ancient text in familiar terms, assisting its assimilation.
6
Beck, Hermann. Before the Holocaust. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865076.001.0001.
Pełny tekst źródłaStreszczenie:
Abstract This book revises standard assumptions among historians of Nazi Germany that physical violence against Jews slowly accelerated from 1933 onwards, with a first high point in November 1938 (“Kristallnacht”), and then further escalating to deportations and the mass murder of the Holocaust. Based on documentary evidence from about twenty German archives, the present work shows that there were many hundreds, possibly thousands, of violent attacks on Jews in Germany ranging from brutal assaults, abductions, and expulsions to murder. The work examines in detail the reaction of those German institutions and elites that were still in a position to react and protest in the spring of 1933. It makes two essentially new contributions to the literature on the history of the Third Reich: (1) a detailed examination of the antisemitic violence—from boycotts, violent attacks, robbery, extortion, abductions, and humiliating “pillory marches” to grievous bodily harm and murder—which has hitherto not been adequately recognized; (2) an analysis of the reactions of those institutions that still had the capacity to protest against Nazi attacks and legislative measures—the Protestant Church, the Catholic Church, the bureaucracies, and Hitler’s conservative coalition partner, the DNVP—and the mindset of the elites who led them, to determine their various responses to flagrant antisemitic abuses. Individual protests against violent attacks, the April boycott, and Nazi legislative measures were already hazardous in March and April 1933, but established institutions in the German State and society were still able to voice their concerns and raise objections. By doing so, they might have stopped or at least postponed a radicalization that eventually led to the pogrom of 1938 and the Holocaust.
7
Poleg, Eyal. A Material History of the Bible, England 1200-1553. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266717.001.0001.
Pełny tekst źródłaStreszczenie:
This book examines the production and use of Bibles in late medieval and early modern England. The analysis of hundreds of biblical manuscripts and prints reveals how scribes, printers, readers, and patrons have reacted to religious and political turmoil. Looking at the modification of biblical manuscripts, or the changes introduced into subsequent printed editions, reveals the ways in which commerce and devotions joined to shape biblical access. The book explores the period from c.1200 to 1553, which saw the advent of moveable-type print as well as the Reformation. The book’s long-view places both technological and religious transformation in a new perspective. The book progresses chronologically, starting with the mass-produced innovative Late Medieval Bible, which has often been linked to the emerging universities and book-trade of the thirteenth century. The second chapter explores Wycliffite Bibles, arguing against their common affiliation with groups outside Church orthodoxy. Rather, it demonstrates how surviving manuscripts are linked to licit worship, performed in smaller monastic houses, by nuns and devout lay women and men. The third chapter explores the creation and use of the first Bible printed in England as evidence for the uncertain course of reform at the end of Henry VIII’s reign. Henry VIII’s Great Bible is studied in the following chapter. Rather than a monument to reform, a careful analysis of its materiality and use reveals it to have been a mostly useless book. The final chapter presents the short reign of Edward VI as a period of rapid transformation in Bible and worship, when some of the innovations introduced more than three hundred years earlier began, for the first time, to make sense.
Części książek na temat "Third Church (Lynn, Mass.)"
1
Bullivant, Stephen. "Unto the Third and Fourth Generations". W Mass Exodus, 223–52. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837947.003.0007.
Pełny tekst źródłaStreszczenie:
In January 2002, the Boston Globe’s ‘Spotlight’ team began what would become a series of over 600 reports into sexual abuse and cover-up within the Catholic Church. The cumulative effect of ongoing revelations—reignited in 2018—on Catholic practice and retention is discussed here in light of empirical data and the theoretical idea of Credibility Undermining Displays (or CRUDs). Also covered in this chapter are issues relating to intergenerational transmission, the rise of the internet and social media, the rise of the ‘nones’, the phenomenon of ‘liminal nones’, and the chasm between traditional Christian moral teachings and contemporary social mores (especially in relation to LGBT issues).
2
Burgees, John P. "Preparing for the Fall". W The East German Church and the End of Communism, 60–73. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195110982.003.0004.
Pełny tekst źródłaStreszczenie:
Abstract While a host of complex political and economic factors brought about the fall of the East German regime in 1989, the role of religious institutions and ideals has special significance. First, in embodying democratic ideals in its own life and in its relations with the state, the Evangelische Kirche spoke to the hopes and aspirations of much of the general population. Second, the church provided the free space in which alternative groups, though small and seemingly powerless, were able to develop an alternative politics that eventually helped stimulate the emergence of a mass, public opposition. Third, and perhaps most important, religious symbols and themes offered the alternative groups a powerful language and vision for articulating the ultimate importance of democratization.
3
Hansbury, Paul. "Civil Society". W Belarus in Crisis, 153–66. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197747704.003.0007.
Pełny tekst źródłaStreszczenie:
Abstract This chapter assesses the state of civil society in Belarus and the challenges it has faced in a repressive political environment, an environment in which the state has used mass re-registration requirements as a means of vetting NGOs, civic initiatives, and political parties. This has meant the situation has always been precarious for third sector organizations. In the 2010s the Belarusian state, seemingly in an effort to intensify nation building and strengthen national identity in ways marking differences from Russian identity, experimented with a gentle embrace of some cultural and historical symbols traditionally associated with the opposition and civil society in a process dubbed “soft Belarusisation” (or “soft Belarusianisation”). The chapter also looks at religion in Belarus and the relationship between the state and the Belarusian Orthodox Church. Finally, the chapter summarizes the key factors that led to the political crisis in 2020.
4
Scribner, R. W. "Popular Culture". W For the Sake of Simple Folk, 59–94. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198203261.003.0004.
Pełny tekst źródłaStreszczenie:
Abstract ‘Popular culture’ is an elusive concept, and in this period can be distinguished only arbitrarily from ‘popular belief’. It can mean common social custom, such as the practice of strangers sharing a common bed in inns.2 It can be taken to be mass as opposed to elite culture, the village fair rather than the exclusive dances of the well-to-do.3 Seen from another angle, it can be contrasted to ‘official’ culture, almost as a sub-culture outside socially controlled modes of behaviour. This is the culture of wayfaring folk, journeymen, of the plebeian lower strata, as opposed to the regulated life of those organised in guilds or corporations. Another approach could define it as superstition, as a pattern of behaviour dependent on having access to and control over supernatural power.5 The use of skin taken from a hanged man as a talisman against evil exemplifies this definition. Finally, it might be related to elemental aspects of material life, to basic biological rhythms such as reproduction, nourishment and the cyclesofnature.6 Shepherds’ calendars and blood-letting tables illustrate this usage. The third and fourth of these definitions merge with ‘popular belief’, with attempts to contact or deal with the supernatural. Popular belief in this sense was often set apart from officially sanctioned belief, as unorthodoxy to which the Church either turned a blind eye, or which it sought to channel as far as possible away from heterodoxy. Popular devotion to the saints during the later middle ages was of this nature.