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Bibliografias temáticas / Church of Our Father (Portland, Or.)

Literatura científica selecionada sobre o tema "Church of Our Father (Portland, Or.)"

Autor: Grafiati

Publicado: 26 de julho de 2024

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Artigos de revistas sobre o assunto "Church of Our Father (Portland, Or.)"

1

Moore, Michael Edward. "Our Father". biblical interpretation 22, n.º 1 (2014): 71–89. http://dx.doi.org/10.1163/15685152-0221p0005.

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This commentary on the Lord’s Prayer examines its tone of spiritual abandonment and cultural secondariness. The Our Father was a buttress of faith and liturgy for the medieval Church, while the prayer’s sense of desolation gives it a “bohemian” quality associated with poets and vagabonds. Later on, the Cathars adopted the Pater Noster as a “central text” having esoteric and spiritual importance. Although the Cathars were persecuted in the Middle Ages as heretics, their understanding of the Lord’s Prayer returns us to the prayer’s sense of isolation and cosmic abandonment.

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Thompson, Patricia. "“Father” Samuel Snowden (c. 1770–1850): Preacher, Minister to Mariners, and Anti-Slavery Activist". Methodist History 60, n.º 1 (1 de junho de 2022): 136–51. http://dx.doi.org/10.5325/methodisthist.60.1.0136.

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ABSTRACT This article traces the life and ministry of the Rev. Samuel Snowden, the first Black pastor in the New England Conference of the United Methodist Church, who began his life as a slave on the eastern shore of Maryland. In 1818 he was called from Portland, Maine, to pastor the growing Black Methodist Episcopal congregation in Boston, Massachusetts. There he grew the first Black Methodist Episcopal congregation in New England and became a well-known and respected preacher and anti-slavery activist with a special ministry to Black seaman. At the end of his life, he opened his home as a refuge for fugitive slaves. Snowden’s son, Isaac Humphrey, became one of the first three Black men to enroll in Harvard Medical School.

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Vinyukova, Nadezhda V. "“Our Cause” in the North-West Region: J.I. Fudel’s Views (1889–1892)". Almanac “Essays on Conservatism” 58 (1 de agosto de 2020): 147–57. http://dx.doi.org/10.24030/24092517-2020-0-2-147-157.

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The article examines the views of the Orthodox priest I.I. Fudel on the position and goals of the Orthodox Church in the North-Western region and on the confessional policy of the Russian Empire in that region. The position of father Joseph, who served in Bialystok for several years, correlates with the opinion of major figures in the public debate on that issue – A.A. Vladimirov, I.P. Kornilov, M.N. Katkov, K.N. Leontiev, – and Slavophil idea. Special attention is paid to the polemics of Fudel and Vladimirov in the «Russian review» journal. The author shows that the idea of «our cause» for father Joseph was precisely the Orthodox mission, which, in turn, would have led to natural, voluntary assimilation of local population. Putting the «religious» above the «national» and «governmental», distinguishing the interests, goals and means of the state and the Church, Fudel did not deny the role of the state principles in the establishment of Orthodoxy in the region, which he saw primarily as imperative of government funding of various Church institutions.

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Petrov, George Daniel. "The hypostatic union – the foundation of the theandry of the Church". Technium Social Sciences Journal 22 (9 de agosto de 2021): 804–11. http://dx.doi.org/10.47577/tssj.v22i1.4364.

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God being love, He decided from ages the incarnation of Christ for the salvation of the whole mankind, which was subject to sin and death. In the Person of Christ, through the act of incarnation, performed at ”the fulness of time” (Galatians IV,4), the divine and the human nature are harmoniously completed, the latter becoming entirely obedient to the Father. If Christ had not been incarnated and if He had not lifted our own nature towards complete obedience to the Father, humanity would have never been able to obtain divine forgiveness and would not have known how to exist in the love of the Holy Trinity.

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Browell, Naomi. "To Whom Do We Confess Our Sins? A Feminist Liturgical Critique of the Scottish Episcopal Church’s 1982 Confession". Feminist Theology 32, n.º 1 (12 de agosto de 2023): 88–100. http://dx.doi.org/10.1177/09667350231183070.

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Feminist theologians have been making arguments for moving away from strictly male-gendered terms for God for decades, yet many churches continue to refer to God as ‘Father’ and ‘Lord’ in their weekly liturgies. This article will explore the place of ‘Father’ in the Scottish Episcopal Church’s Confession as found in the 1982 Liturgy. The 2022 General Synod authorised revisions to the 1982 Liturgy, which include the removal of ‘Father’ from two of the post-Communion prayers offered. However, the Confession remains unchanged. Considering the historical foundations and the nature of language about God, this article will use feminist theological arguments to suggest changes that should be made to the Scottish Episcopal Church’s Confession. The article concludes with suggestions for alternate approaches to writing a contemporary version of the prayer for the Scottish Episcopal Church.

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Wilson, Kenneth. "What is Distinctive about Methodist Ecclesiology? A Response to Papers by Miriam Haar, Justus Hunter and Robert Martin". Ecclesiology 9, n.º 1 (2013): 66–74. http://dx.doi.org/10.1163/17455316-00901006.

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Does Methodism want a distinctive ecclesiology? British Methodism assumes its ecclesiology from the Church of England which explains its lack of ecclesiological thinking, its genuine desire for reunification, and indeed its focus on ecclesia in actu. But there can be no ecclesia in actu apart from ecclesia per se. Being and doing are one in God. The Church, grounded in the dynamic being of God in Trinity, celebrates in the action of the Eucharist the wholeness of God’s presence with his world. Proleptically the Church includes the whole of creation and all people. Hence, when as the Body of Christ we pray the Our Father with our Lord, we pray on behalf of all, not just for ourselves. But what then do we mean by apostolicity? Perhaps in Methodism we would be well occupied exploring more keenly with the Roman Catholic Church what we each mean by being a society within the church. Outler may have been right when he opined that Methodism needed a Catholic Church within which to be church.

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Of the Journal, Editorial board. "Ivan Shevtsev - honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine (nomination in 2000)". Ukrainian Religious Studies, n.º 17 (20 de março de 2001): 89–90. http://dx.doi.org/10.32420/2001.17.1131.

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Father Ivan SHEVTSIV was born on November 1, 1926 in the village of. Pumpkins in the Zboriv district. Graduated from the Spiritual Seminary in Lviv, theological studios in Rome. In May 1951 he received priestly ordinations. He had pastoral work in England, published a magazine "Our Church" here. In 1959, Bishop Ivan Prashko invited I. Shevtsiv to Australia. Here he established publishing activities, taught religion in Ukrainian schools, edited the magazine "Church and Life", was a pastor in several parishes, and organized the construction of temples.

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McTavish, FMVD, James. "Jesus the Perfect Communicator". Philippiniana Sacra 46, n.º 137 (2011): 297–312. http://dx.doi.org/10.55997/ps2003xlvi137a2.

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Jesus is considered as the ‘Perfect communicator,’ the one who perfectly communicated the love of the Father to us. It was in prayer that Jesus entered into communion with his Father, receiving the very life and love he needed to transmit. Our Lord also made good use of multi-sensorial communication, not merely announcing with his lips, but with his whole life. He spoke the language of the people so that they could better receive his message and persevered in announcing the truth despite various oppositions. We see these aspects present in the lives of the Church Fathers: St Gregory of Nazianzus (prayer), St Augustine (the use of the five senses), St Gregory the Great (talking the language of the people) and St John Chrysostom (speaking the truth). The task of communicating the Good news has been entrusted to the whole Church. These aforementioned elements of good communication, namely prayer, being multi-sensorial, with adapted language and persevering in truth despite contradictions and challenges, can help in our mission of communicating the Gospel to the contemporary world of today.

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Mazurczak, Urszula. "List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II". Roczniki Humanistyczne 68, n.º 4 Zeszyt specjalny (2020): 57–71. http://dx.doi.org/10.18290/rh20684-4s.

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The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for religious practice, for illustrating the word of prayer and of the song, in order to preserve the tradition of the Church. The strict prohibition introduced by the iconoclasm depreciated not only the artistic tradition of paintings but also the basic dogmas of Christ’s Incarnation and the one which introduced Virgin Mary as the Theotokos (the God-bearer). The ban constituted a threat not only for the icons but also for the Christian faith. In His Letter, the Pope underlined the important role of the Second Council of Nicaea which reintroduced icons and maintained and deepened the meaning of the cult in the faith of believers. Furthermore, the Holy Father indicated the connection with the Second Vatican Council in understanding the function and form of images in contemporary Church. Contemporary trends are overwhelmed by the impotence of the spiritual expression of sacral art, which is a great concern for the Pope. The Letter is, therefore, a dramatic warning of the threats for religious art in contemporary time, expressed by the Holy Father with these words: ‘The rediscovery of the Christian icon will also help in raising the awareness of the urgency of reacting against the depersonalizing and at times degrading effects of the many images that condition our lives in advertisements and the media.’ (DS, 11).

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Kolodnyi, Anatolii M. "Ivan Muzychka in his service to the Church and Ukraine." Ukrainian Religious Studies, n.º 68 (19 de novembro de 2013): 149–67. http://dx.doi.org/10.32420/2013.68.349.

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Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was written and those who wrote the desire to return our people to the spiritual treasures of these, I will say figuratively, of the cranes, the key of which has long been not returned to selflessly and passionately loved by them Ukraine. I, the author of the article, has already returned to Ukraine Orthodox Canadian Father of the Faith Stepan Yarmush, Greek Catholic theologian from the USA Volodymyr Oleksyuk, Greek Catholic historian of the Church of Australia, Ivan Shevtsev. The latter has even devoted even six hundred tens of monographs "Ivan Shevtsev - a biography of a Ukrainian-Christian." On the turn, the editors of selected works of the already fundamentalist historian Ivan Ortinsky from Germany.

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Mais fontes

Livros sobre o assunto "Church of Our Father (Portland, Or.)"

1

Ellis, Colette. Our heavenly father. San Francisco: Ignatius Press, 2003.

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2

Foley, Leonard. Slowing down the Our Father. Cincinnati, OH: St. Anthony Messenger Press, 1986.

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3

Johnson, Ralph B. When we say "Our Father". Franklin, Tenn: Providence House Publishers, 1997.

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4

Billy, Dennis Joseph. The Our Father: A prayer's power to touch hearts. Liguori, MO: Liguori Publications, 2012.

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5

Hahn, Scott. Understanding "Our Father": Biblical reflections on the Lord's prayer. Steubenville, Ohio: Emmaus Road Pub., 2002.

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6

Church, Orthodox Eastern. The Divine Liturgy of our father among the saints, John Chrysostom. Cambridge, N.Y: New Skete, 1994.

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7

Halstrom, Timothy C. The atonement of Jeus Christ: "our advocate with the Father". Montgomery, Alabama: Timothy C. Halstrom, 2010.

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8

Church, Catholic. The Sacred and Divine Liturgy of our Holy Father John Chrysostom. [Toronto]: Synod of the Hierarchy of the Ukrainian Catholic Church, 1988.

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9

1826-1903, Rogers James, O'Brien Cornelius 1843-1906 e Catholic Church. Archdiocese of Halifax. Archbishop (1882-1906 : O'Brien), eds. Circular: Our Holy Father Pope Leo XIII, now happily governing the church .. [Chatham, N.B.?: s.n., 1986.

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10

Teresa. The way of prayer: Learning to pray with the Our Father. Notre Dame, Ind: Christian Classics, 2008.

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Capítulos de livros sobre o assunto "Church of Our Father (Portland, Or.)"

1

"I. Our Father which art in heaven". In The Lord's Prayer in the Early Church, 22–24. Piscataway, NJ, USA: Gorgias Press, 2004. http://dx.doi.org/10.31826/9781463209704-003.

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García, Mario T. "Declaring Sanctuary". In Father Luis Olivares a Biography, 307–42. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469643311.003.0009.

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This chapter focuses on the formal declaration of public sanctuary at La Placita Church by Fr. Olivares. In step with the national sanctuary movement in the country, Fr. Olivares believed that after four years of assisting the refugees the time had come to announce public sanctuary. La Placita would be a safe space for refugees against immigration officials who regarded them as “illegal aliens.” On December 12, 1985-the feast day of Our Lady of Guadalupe-and in a formal Mass, Fr. Olivares declared La Placita a public sanctuary. This chapter also deals with the tense relationship of Fr. Olivares with Archbishop Roger Mahony over sanctuary.

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Amidon, Philip R. "Preface of Rufinus To The Continuation". In The Church History Of Rufinus Of Aquileia Books 10 And 11, 5–6. Oxford University PressNew York, NY, 1997. http://dx.doi.org/10.1093/oso/9780195110319.003.0003.

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Abstract Therecord of the affairs of the church with which Eusebius has provided us extends to this point. We for our part have briefly added, to the best of our ability, the events which followed in the course of time down to the present, and which we either found in the writings of those before us or we remembered, obedient as always to the injunctions of our father in religion.

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Gregory. "ON THE LIFE AND WONDERS OF OUR FATHER AMONG THE SAINTS, GREGORY THE WONDERWORKER". In Life and Works (The Fathers of the Church, Volume 98), 41–88. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt3fgp14.7.

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"The Divine Liturgy of Our Father Among The Saints. Basil The Great". In The Liturgies of Saints Mark, James, Clement, Chrysostomos, and Basil, and the Church of Malabar, 127–45. Piscataway, NJ, USA: Gorgias Press, 2002. http://dx.doi.org/10.31826/9781463207977-009.

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Mitchell, Melanie. "The Science of Networks". In Complexity A Guided Tour, 227–46. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195124415.003.0015.

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Abstract I live in Portland, Oregon, whose metro area is home to over two million people. I teach at Portland State University, which has close to 25,000 students and over 1,200 faculty members. A few years back, my family had recently moved into a new house, somewhat far from campus, and I was chatting with our new next-door neighbor, Dorothy, a lawyer. I mentioned that I taught at Portland State. She said, “I wonder if you know my father. His name is George Lendaris.” I was amazed. George Lendaris is one of the three or four faculty members at PSU, including myself, who work on artificial intelligence. Just the day before, I had been in a meeting with him to discuss a grant proposal we were collaborating on. Small world! Virtually all of us have had this kind of “small world” experience, many much more dramatic than mine. My husband’s best friend from high school turns out to be the first cousin of the guy who wrote the artificial intelligence textbook I use in my class. The woman who lived three houses away from mine in Santa Fe turned out to be a good friend of my high-school English teacher in Los Angeles. I’m sure you can think of several experiences of your own like this.

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Lischer, Richard. "Adventures with Jesus". In Our Hearts Are Restless, 285—C18P52. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197649046.003.0019.

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Abstract Readers warm to Anne Lamott because she gives them permission to fail at their Christianity. She accomplishes this by providing lovable vignettes of her spiritual weaknesses and failures, as well as her surprising, grace-inspired successes. She is loved for her honesty and humor. She is not into a Big Picture portrait of the church or the world. Only the everyday. Conservatives love her for her Jesus-fixation but do not care for her liberal politics. Liberals love her for her politics but are uneasy with her casual access to Jesus. She has written many memoirs, but they all rest upon the brief account of her conversion in Traveling Mercies. There she tells of her alcoholism and promiscuity, her fraught relationships, her insecurities, and the deaths of her best friend and her adored father. Without this backstory, her funny and inspiring short stories of faith would seem to be so much feel-good spirituality. She is the most gifted writer of spiritual memoirs around—and the funniest and most likable.

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Whitrow, G. J. "The origin of our idea of time". In What is Time?, 1–15. Oxford University PressOxford, 2003. http://dx.doi.org/10.1093/oso/9780198607816.003.0001.

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Abstract The story is told of the Russian poet Samuel Marshak that when he was ﬁrst in London, before 1914, and did not know English well he went up to a man in the street and asked, ‘Please, what is time?’ The man looked very surprised and replied, ‘But that’s a philosophical question. Why ask me?’ Many centuries ago a famous Church Father was troubled by the same question and confessed that if no one asked him he knew, but if he tried to explain it to someone then he had to admit that he did not know. Although there are many important ideas that most of us agree we do not understand, only time has this peculiar quality which makes us feel intuitively that we understand it perfectly so long as we are not asked to explain what we mean by it.

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Coffey, Patrick. "The Third Law and Nitrogen: Haber and Nernst". In Cathedrals of Science : The Personalities and Rivalries That Made Modern Chemistry, 71–94. Oxford University PressNew York, NY, 2008. http://dx.doi.org/10.1093/oso/9780195321340.003.0003.

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Abstract In November of 1892, Fritz Haber, a twenty-four-year-old German Jewish chemist, stood at the baptismal font of the largest Lutheran church in Jena. He recited the Apostles’ Creed: I believe in God, the Father Almighty, Maker of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. On the third day He rose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty, from there He shall come to judge the living and the dead. I believe in the Holy Spirit, the Holy Christian Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting Amen.

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Louth, Andrew. "The Lord’s Prayer as Mystagogy from Origen to Maximos". In Selected Essays, Volume I, 292—C27P41. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192882813.003.0028.

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Abstract This essay traces the development of the place of the Lord’s Prayer in the initiation rites of the Church through three historical phases: first, the period of persecution, presented by Origen; second, the period of the expansion of the Church from the peace of the Church, presented by Gregory of Nyssa; third, a shift in focus to the monastic life, including devout lay Christians, represented by Maximos. For Origen initiation is preparation for possible martyrdom. For Gregory of Nyssa there is a marked concern for the influx into the Church of near-nominal Christians, manifest in his emphasis on the ethical and social demands of the Gospel. Maximos presents the Our Father as an epitome of the committed Christian life: participation in the divine life through kenosis of the Incarnate Word, apprehended by us through our kenosis in ascetical practice, leading us to an apophatic vision of the mystery of the Trinity.

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Relatórios de organizações sobre o assunto "Church of Our Father (Portland, Or.)"

1

Babenko, Oksana. Ідеї екуменізму в публіцистиці митрополита Андрея Шептицького: сучасне прочитання. Ivan Franko National University of Lviv, março de 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11717.

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Subject of the article’s study – ecumenism of Metropolitan Andrei Sheptytskyi and reflection of this phenomenon in the works of scientists and modern Ukrainian media. Main objective of the study: analyze what Ukrainian scientists, journalists and different media are writing about Sheptytkyi’s ecumenism. Methodology: We used a bibliographic method to accumulate factual material, a qualitative content analysis to isolate the ideas of ecumenism from the journalism of Metropolitan Andrey Sheptytskyi, a cultural-historical method that made it possible to consider the ideas of ecumenism in the context of the era, the connection with the historical context, as well as methods of synthesis and generalization, induction and deduction. The study process description: In our scientific article, we analyzed the doctoral dissertation of His Beatitude Lubomyr Huzar entitled «Andrei Sheptytskyi, Metropolitan of Halytskyi (1901-1944). Herald of ecumenism». His Beatitude Lubomyr defended this fundamental work at the Pontifical Urbaniana University in Rome back in 1972. Therefore, we observed how this work reflects the historical prerequisites, features and development of Sheptytskyi’s ecumenism, who, according to His Beatitude Lubomir, was a kind of innovator in this field, a person who was ahead of his time. We also analyzed the reflections on the ecumenism of Sheptytskyi´s father, doctor Ivan Datsk, which are reflected in his book «In Search of Faithfulness and Truth». In addition, we turned to the scientific text «Ecumenism of Sheptytskyi» by professors Mykola Vegesh and Mykola Palinchak. Subsequently, it was analyzed how the scientific work became a useful basis for the coverage of Sheptytskyi’s ecumenism in the press. In particular, in the columns of the cultural and social site «Zbruch» in Diana Motruk’s article «In Search of Church Unity». We also turned to the «Spiritual Greatness of Lviv» website, where in 2020 an interview with Mykhailo Perun, who shot the film «Sheptytskyi: Relevant information», was published, illustrating the ecumenical initiatives of this figure. In addition, we analyzed the publication on Radio Svoboda for 2022, dedicated to the anniversary of Sheptytsky’s stepping into eternity. It is also mentioned there about of Sheptytskyi’s ecumenism as his landmark activity. Subsequently, we found an article on the website «Christian and the World», where in a conversation with the scientist Dr. Andrii Sorokovskyi entitled «Andrei Sheptytskyi believed that the union is a synthesis, communion and dialogue between the East and the West, – Andrii Sorokovskyi» also analyzed the phenomenon of Sheptytskyi’s ecumenism. Results: we discovered that Sheptytskyi’s ecumenism was studied not only by numerous scientists, but this meaningful legacy of his is a valuable phenomenon for media coverage. Therefore, Sheptytskyi’s ecumenism becomes the subject of interest of journalists not only of publications that write mainly on church topics, but also socio-political and artistic ones. We are sure that Sheptytskyi’s ecumenism will continue to be studied by professional scientists and representatives of the wider media community. Significance: journalism of a religious orientation, high-quality and substantiated coverage of religious processes and phenomena in the press is still something quite new for modern Ukraine. In Soviet times, journalists were afraid to write about religion in order not to incur the wrath of the authorities, so such materials could not be included in the press. That is why it is very important to study how today’s journalists cover important issues of religion, which, in addition, have a strong scientific basis. In addition, the development of ecumenism and religious unity are extremely important for building national unity, which is necessary for our state to effectively confront the enemy in full-scale war. Key words: ecumenism; Metropolitan Andrey Sheptytskyi; media; interreleigion cooperation; dialogue.

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