Bibliografias temáticas / First Parish Church (Weston, Mass.)

Literatura científica selecionada sobre o tema "First Parish Church (Weston, Mass.)"

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Publicado: 26 de julho de 2024

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Artigos de revistas sobre o assunto "First Parish Church (Weston, Mass.)"

1

Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899". Journal of Ecclesiastical History 42, n.º 2 (abril de 1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.

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Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.
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2

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 de dezembro de 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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3

Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939". Archiwa, Biblioteki i Muzea Kościelne 93 (23 de abril de 2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.

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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.
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4

Burns, Ryan. "Enforcing uniformity: kirk sessions and Catholics in early modern Scotland, 1560–1650". Innes Review 69, n.º 2 (novembro de 2018): 111–30. http://dx.doi.org/10.3366/inr.2018.0171.

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In the decades following the Scottish Reformation, Scottish parliaments passed a series of penal laws against Catholics and expressions of Catholic religious practice. In an act of 1594 the death penalty was prescribed on the first offence for wilfully hearing Mass; but no Scot was ever executed for hearing Mass. The same law of 1594 encouraged local presbyteries to convert any suspected Catholic under their jurisdiction. As historians of the Scottish Reformation begin to appreciate the crucial role that kirk sessions played in suppressing Scottish Catholicism, this article adds to recent studies which seek to offer a corrective to much previous scholarship on the persecution of Scottish Catholics – which tended to focus almost exclusively on civil enforcement – and explores the impact of parish church courts on Scottish Catholicism, highlighting the effectiveness of public penance, shaming, and psychological pressure as the most useful tools for enforcing uniformity.
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5

Słotwińska, Helena. "The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Children’s Baptism". Religions 13, n.º 6 (6 de junho de 2022): 512. http://dx.doi.org/10.3390/rel13060512.

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The topic of the article “The Pedagogical and Religious Dimensions of the Rites of the Sacrament of Baptism for Children” deals with the sacraments in the Catholic Church, particularly baptism as the first of the seven sacraments. As signs, sacraments are also meant to instruct, and indeed they do, for the meaning and grace of baptism are made clear in the rites of its celebration Union with Christ leads to confession of faith in the One God: Father, Son and Holy Spirit. The profession of faith, closely related to baptism, is eminently Trinitarian. The Church baptises: “In the name of the Father and of the Son and of the Holy Spirit” (Matt. 28,19), the Triune God to whom the Christian entrusts his life.The basis for analyzing the rites of baptism will be the Order of Baptism for Children during mass, which contains very important instructions that can be grouped into three points: (1) instructions about God the Father, (2) instructions about the essence of baptism and its importance for the parish and the baptized, (3) instructions about the duties of the baptized and their parents and godparents. In the sacraments God occupies the central place, and the sacrament of baptism, by instructing about God the Father, the first issue, brings closer three fundamental truths about God: (a) God’s initiative in the salvation for man, (b) God’s omnipotence (universal, loving and mysterious), and (c) God’s goodness. The second issue deals with: (a) the essence of baptism based on the terms given in the Rite of Receiving the Children (baptism, faith, the grace of Christ, admission to the Church, and eternal life); (b) the meaning of infant baptism for the parish community; and (c) the meaning of baptism for the child. Likewise, the third issue is also divided into two parts, with an instruction (a) on the duties of the baptized and (b) the duties of baptized children, parents and godparents.
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6

Lysenko, Yu A. "Annual Reports of the Omsk and Orenburg Bishops to the Holy Synod as a Source of the History of Orthodoxy in the Steppe Territory of the Russian Empire (Second Half of the 19th — Early 20th Centuries)". Izvestiya of Altai State University, n.º 3(113) (6 de julho de 2020): 76–83. http://dx.doi.org/10.14258/izvasu(2020)3-12.

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The article analyzes the structure and information potential of the annual reports on the conditions of the Orenburg and Omsk dioceses to the Holy Synod, prepared science 1870 to 1917. It is emphasized that this set of paperwork is a unique source on the history of the Russian Orthodox Church in the Central Asian outskirts of the Russian Empire and reflects virtually all spheres of life and activities of the dioceses, their institutional and administrative-territorial development, processes of the deanery, church, parish, church and monastery construction. The information capabilities of the reports make it possible to reconstruct a whole range of social, economic, demographic, and migration processes that took place within the boundaries of a particular diocese. That is why the author assigns diocesan reports to the type of “mixed type” paperwork on the basis that they contain information of a normative, narrative and statistical nature. Analysis of reports on the state of the Orenburg and Omsk dioceses allow us to conclude that the 1880s the first decade of the 20th century began a period of active development in the Steppe Territory institutions, the administrative-territorial management system of the Russian Orthodox Church. This was largely due to a sharp increase in the number of Orthodox population in the region, mediated by mass peasant migration.
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7

Bublik, Olga. "Political and ideological contradictions of the Orthodox Church and the Bolshevik government in the 20–30's of the XX century in Ukraine". Bulletin of Luhansk Taras Shevchenko National University, n.º 9 (347) (2021): 119–33. http://dx.doi.org/10.12958/2227-2844-2021-9(347)-119-133.

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The article considers the peculiarities of the relations between the Orthodox Church and the communist authorities in the 1920s and 1930s. in Ukraine. Particular attention is paid to highlighting the contradictions between government and the church in the period under study. The author notes the relevance of the topic, as it is rather weakly reflected in Ukrainian historiography. It is noted that when they came to power in 1917, the Bolsheviks began active legislative work to restrict the rights of the church. Thus, the decree of the Second All-Russian Congress of Soviets on land of November 8, 1917 deprived the church and parish clergy of land ownership, and on December 4 (17) the nationalization of land was confirmed by a decree on land committees, which provided for the confiscation of church and monastery and agricultural lands without any compensation, the ministers of the religious cult were declared „servants of the bourgeoisie” and deprived of civil rights. Thus, as a result, the church was significantly limited in its economic activities and in the possibility of obtaining additional income. The militant mood of Soviet atheism in theory and ideology and in practice allows us to distinguish two stages of this process: the first – the 20s of the twentieth century – had mostly peaceful forms. In the second period – the late 20's – 30's of the twentieth century – changed the ideology, which was based on new information technologies that replaced the truth with lies and manipulated human consciousness. This stage with minor changes existed before the Second World War. Its apotheosis was mass repression against the clergy and the most active believers.
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8

Nikonov, Vadim. "Reports of the Authorized Council for the Affairs of the Russian Orthodox Church in Moscow and the Moscow Region as a Source of Information about Parish Life in the Moscow Diocese in the 1944–1946". Izvestia of Smolensk State University, n.º 3(59) (30 de dezembro de 2022): 168–84. http://dx.doi.org/10.35785/2072-9464-2022-59-3-168-184.

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The article analyzes information about the parish life of Moscow and the Moscow region churches in the 1944–1946 contained in the reports of the Commissioner for Moscow and the Moscow region of the Council for the Affairs of the Russian Orthodox Church made by A.A. Trushin according to the funds of the Central State Archive of the Moscow region. The paper provides data on the number of churches operating in the first post-war years, as well as on how many churches closed in the 1920s and 1930s were used for economic and cultural needs, which, according to the author, in most cases, contributed to their preservation until the period of mass transfer to the Church. To analyze the changes in the manifestations of popular religiosity in the mid-1940s, information on the attendance of Easter services is taken as a basis, participation in which is considered as an open manifestation by believers of their attitude to the Church. These materials record a steady increase in the number of parishioners during the period under review, not only in Moscow, but also in cit- ies near Moscow and rural parishes of remote areas – Taldomsky, Lukhovitsky, etc. The main reasons for the rise of popular religiosity, according to the author, were the victory in the Great Patriotic War, as well as the expectations of changes in anti-church policy on the part of the state in the USSR that appeared after the meeting of I.V. Stalin with the metropolitans of the Russian Orthodox Church in September 1943. The great interest in the array of documents under consideration is represented by the data on the percentage of young people in the total number of believers and military personnel in the temples
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9

WALSHAM, ALEXANDRA. "The Parochial Roots of Laudianism Revisited: Catholics, Anti-Calvinists and ‘Parish Anglicans’ in Early Stuart England". Journal of Ecclesiastical History 49, n.º 4 (outubro de 1998): 620–51. http://dx.doi.org/10.1017/s0022046998006307.

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There is no end in sight to historical squabbles about the speed, impact and enduring cultural and ecclesiastical legacies of the English Reformation. The past two decades have witnessed a lively and stimulating debate about the reception and entrenchment of Protestant belief and practice in local contexts. Over the same period we have seen a series of heated and animated exchanges about the developments taking place within the early Stuart Church and the role they played in triggering the outbreak of hostilities between Charles I and Parliament in 1642. While the focus of the first controversy has been the relationship between zealous Protestantism and the vast mass of the ordinary people, the second has been conducted almost exclusively at the level of the learned polemical literature of the clerical elite. So far little attempt has been made to bridge and span the gap. This is hardly surprising – sensible scholars think twice before venturing into two historiographical minefields simultaneously. Nevertheless the problem of reconciling these parallel but largely discrete bodies of interpretation and evidence remains, and it is one which historians like myself, whose interests straddle the sixteenth- and seventeenth-century divide and the Catholic–Protestant confessional fence, can no longer afford to sidestep and ignore. This essay represents a set of tentative reflections and speculations on recent research, a cautious exploration of three clusters of inter-related issues and themes.
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10

Kira, Alfonsus Biru, e Dante Salces Barril. "Bishop John Philip Saklil’s Theological Preference for The Indigenous Papuans: An Attempt to Respond to People's Doubts". International Journal of Indonesian Philosophy & Theology 4, n.º 2 (30 de dezembro de 2023): 116–29. http://dx.doi.org/10.47043/ijipth.v4i2.53.

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This research explores and answers the question: What is Bishop John Philip Saklil's contribution to developing the Indigenous Papuans of the Timika Diocese Catholic Church? The church’s workers will use the answer to the question in making pastoral programs in their parish and responding to the people’s doubts about the church’s ministry and its preference for indigenous Papuans. This research was also made to increase people’s awareness of the problems in Papua and how important it is for us to give priority to Indigenous Papuans. The method used in this study is an analysis of two books related to Bishop Saklil: "The Church and Human Tragedy in Timika Diocese, Collection of Statements of Attitudes and Voices in the Mass Media" and "Mgr. John Philip Saklil, Pr, Founder of the Timika Diocese". Apart from that, the researcher, as a diocesan priest in Timika, directly observed the Bishop’s life from 2012-2019. This observation enriches the analysis of the two books mentioned above. Bishop Saklil's contribution to the support of the Papuans in Timika Diocese is Bishop Saklil's preference towards his ‘flocks’ who are Indigenous Papuans (Ind: Orang Asli Papua). There are two ways in which Bishop Saklil manifests his alignment with the Indigenous Papuans: First, by continuing to speak out against the injustice and incivility experienced by everyone in the land of Papua, particularly the Indigenous Papuans. Second, working in silence and continuing to struggle to tear down the building system creates unjust situations.
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Mais fontes

Livros sobre o assunto "First Parish Church (Weston, Mass.)"

1

Charles, Grady. Arlington's first parish: A history, 1733-1990. Arlington, Mass: First Parish Unitarian Universalist Church, 2000.

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2

A, Albee Peggy, e Northeast Cultural Resources Center (U.S.), eds. United First Parish Church (Unitarian): Church of the Presidents, Quincy, Massachusetts. Lowell, Mass: The Center, 1996.

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3

A, Albee Peggy, e Northeast Cultural Resources Center (U.S.), eds. United First Parish Church (Unitarian), church of the presidents: Historic structure report, Quincy, Massachusetts. Lowell, Mass: Norteast Cultural Resources Center, 1996.

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4

Mooney, Robert F. The church of St. Mary, Our Lady of the Isle, Nantucket, Massachusetts : a chronicle in celebration of its first century, 1897-1997. Nantucket, Mass: Wesco Publishing, 1997.

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5

Huelskamp, Allen. Wooden chalices, golden priests, golden hearts: A history of St. Boniface Parish, New Riegel, Ohio, 1834-1984, sesquicentennial of the first mass in New Riegel. New Riegel, Ohio: St. Boniface Parish, 1985.

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6

Castner, Elizabeth D. Tercentennial history of the first parish in Waltham, Massachusetts 1696-1996. First Parish in Waltham, 1998.

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7

The Meeting house on the green: A history of the First Parish in Concord and its church : 350th anniversary, 1635-1985. Concord, Mass: The Parish, 1985.

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8

Church, First. Proceedings of the Two Hundred and Fiftieth Anniversary of ... the First Church and Parish of Dorchester, Mass. , Coincident with the Settlement of the Town: Observed March 28 and June 17 1880. Creative Media Partners, LLC, 2018.

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9

Church, First. Proceedings of the Two Hundred and Fiftieth Anniversary of ... the First Church and Parish of Dorchester, Mass., Coincident with the Settlement of the Town: Observed March 28 and June 17, 1880. Franklin Classics Trade Press, 2018.

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10

Church, First. Proceedings of the Two Hundred and Fiftieth Anniversary of ... the First Church and Parish of Dorchester, Mass. , Coincident with the Settlement of the Town: Observed March 28 and June 17 1880. Creative Media Partners, LLC, 2018.

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