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Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 28 липня 2024

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Статті в журналах з теми "All Souls Unitarian Church"

Suhadi, Suhadi, and Iman Kristina Halawa. "KARYA ROH KUDUS DALAM MENEMPATKAN PELAYAN GEREJA BERDASARKAN KIS 6:1-7." Manna Rafflesia 10, no. 1 (October 25, 2023): 206–18. http://dx.doi.org/10.38091/man_raf.v10i1.376.

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This article aims to understand the work of the Holy Spirit in placing church ministers. The Holy Spirit reveals His work in placing church servants to develop ministry. However, based on this research, the author found several things that are of concern to a church minister. In Ex. 18:14-27 Jethro also asked Moses to appoint several people who could help him in leading God's chosen people. Likewise, what was experienced by the apostles in their ministry after they received the power of the Holy Spirit to preach the Gospel and convert many souls was recorded in Acts 2:41 as approximately three thousand souls; this figure is not a small number of souls who want to be served the truth. The work of the Holy Spirit enables church ministers to serve the congregation in terms of teaching God's Word. All of this happened inseparable from the work of the Holy Spirit, and the Holy Spirit also enabled the apostles to determine according to predetermined criteria; namely, people must be filled with the Holy Spirit, wise, and willing to suffer for the truth. Hopefully, this article can help to understand and understand the work of the Holy Spirit in the lives of believers in carrying out the church's tri-tasks in terms of ministry.

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Meynell, Mark. "Global Anglican, Global Evangelical: The Paths That Led to Stott’s Lasting Influence." Unio Cum Christo 8, no. 2 (October 1, 2022): 31. http://dx.doi.org/10.35285/ucc8.2.2022.art2.

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John Stott (1921–2011) had a unique influence in the global church despite being associated with only one church (All Souls, Langham Place) and never moving far from central London throughout his life. This article explores the contributory factors behind his reach and influence. KEYWORDS: Evangelicalism, Anglicanism, Lausanne Movement, International Fellowship of Evangelical Students (IFES), integral mission, preaching

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Dunn, Stuart, Lesley Kadish, and Michael Pasquier. "A Religious Centre with a Civic Circumference: Towards the Concept of a Deep Map of American Religion." International Journal of Humanities and Arts Computing 7, no. 1-2 (October 2013): 190–200. http://dx.doi.org/10.3366/ijhac.2013.0089.

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This methodological paper sets out a definition of, and a vision for, a deep map. A deep map is defined as a platform and a means of expressing historical narratives, and seeks to move beyond the current situation, where time is presented as an attribute of space, and space as an attribute of text. It sets out a conceptual design of a deep map which brings all three together, allowing articulation of a narrative in the history of one denomination of US religion, the Unitarian church in Indianapolis in the nineteenth and twentieth centuries.

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Fedorov, М. А. "Confessional Range of Protestantism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 38 (2021): 141–51. http://dx.doi.org/10.26516/2073-3380.2021.38.141.

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Diversity and the fragmented nature of Protestantism are the reason of various interpretations of its boundaries and the number of denominations it comprises. The key criterion of affiliation with Protestantism is the acceptance of basic doctrines set forward in the Niceno- Constantinopolitan Creed. The analysis of the beliefs of the religious organizations traditionally connected with Protestantism suggests that Jehovah's Witnesses, the Church of Jesus Christ of Latter-day Saints, Pentecostals-Unitarians are out of the doctrinal field of Christianity in general and out of the range of Protestantism in particular. The other distinct characteristic of Protestantism is the acceptance of the Five Solas – sola scriptura, sola fide, sola gratia, Solus Christus и Soli Deo gloria, which are aimed at the validation of Christian doctrines set forth in the Bible. This thesis was demonstrated via the analysis of the doctrinal sources of Lutheranism, Reformed Church and Anglican Church. The article also reports on the five solas present in the creeds of Baptists, Pentecostals, Methodists, Mennonites, Religious Society of Friends, and Seventh-Day Adventists. Cultural and historical proximity of protestants and religious organizations that do not meet the criteria above calls for a new category – “post reformation religions” – that can embrace them all.

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KAYE, ELAINE. "Heirs of Richard Baxter? The Society of Free Catholics, 1914–1928." Journal of Ecclesiastical History 58, no. 2 (March 28, 2007): 256–72. http://dx.doi.org/10.1017/s0022046906008177.

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The Society of Free Catholics was founded in 1914 by a small group of Unitarian ministers, who, inspired by Richard Baxter, James Martineau, F. D. Maurice and the Catholic Modernists, sought to combine historic Catholic sacramental and devotional practice with theological freedom, and to unite all Christians in a Free Christian Church. The members included Anglicans, Nonconformists and a few Roman Catholics. The two main leaders of the society were J. M. Lloyd Thomas of the old Meeting, Birmingham, and W. E. Orchard of the King's Weigh House, London. Their chief legacy was a series of prayer books for public worship.

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Jenks, Richard James. "A Comparison of Religiosity and Life Satisfaction among Seven Different Religious Groups." Advances in Social Science and Culture 2, no. 2 (May 31, 2020): p1. http://dx.doi.org/10.22158/assc.v2n2p1.

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The purpose of this study is to see if six widely used indicators of religiosity (self-reporting as being religious; importance of their religion to them; church membership, attendance and belonging to church groups; and praying) are related to happiness and life satisfaction. Using an on-line survey (N = 1399) I found that all except the frequency of prayer indicator were positively associated with life satisfaction and happiness. The sample was then broken into seven groups: Protestant, Catholic, Jewish, Buddhist, Unitarian, Unity and no religion. Significant ANOVAs were found among the groups on each of my four questions: Life Satisfaction, Happiness, Not Feeling Lonely, and Group Satisfaction. Overall, Unity members scored high on these questions while the non-religious, Buddhists, and Unitarians scored low. The results for Unity, Unitarianism and Buddhism were discussed in terms of their doctrines accounting for these scores. Finally, recommendations were made for future research.

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Ming, David, Yonathan Purnomo, Maria Titik Windarti, Tonny Andrian, and Ari Suksmono. "Implementation of Church Tasks Based on Acts 2:41-47 among Church Activists at the Synod of the Jakarta Baptist Christian Church." Technium Social Sciences Journal 51 (November 8, 2023): 319–33. http://dx.doi.org/10.47577/tssj.v49i1.9652.

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The early congregation became a pioneer as well as a barometer for today's churches in the Implementation of Church Tasks. The early congregation carried out 4 (four) Church tasks correctly and in a balanced manner; 1. Teaching God's Word, 2. Fellowship, 3. Service of Love and 4. Witnessing. The early congregation did all this sincerely, bravely with a burning and constant spirit, the impact was a very rapid and significant increase in the number of souls. Today's churches must reflect on the early congregation in carrying out church life. The method used in this research is a quantitative method. The results of this conclusion can be seen from the results of calculations using Confidence Interval statistical calculations at a significance level of 5% resulting in Lower Bound and Upper Bound 225.5202 – 231.8353. Which is in the high interval or it can be said that the position of the Level of Implementation of Church Tasks based on Acts 2:41-47 among Church Activists at the Synod of the Jakarta Baptist Christian Church (Y) is in the high category.

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Baskoro, Paulus Kunto. "Prinsip-Prinsip Penginjilan yang Efektif Menurut Kisah Para Rasul 13:1-12 Bagi Pertumbuhan Gereja Masa Kini." Predica Verbum: Jurnal Teologi dan Misi 2, no. 2 (December 31, 2022): 110–22. http://dx.doi.org/10.51591/predicaverbum.v2i2.42.

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The power of an evangelism is an important key to church growth. Evangelism is a step in preaching the gospel of Christ Jesus to every person and all nation. Because when people accept Jesus as their Lord and Savior, their lives change. The church must understand that the most important thing in a ministry is that many souls are saved and discipled. That’s why to understand the principles of effective evangelism the author reliaes on the understanding an Acts 13:1-12 which is a strong reference from the example of the early church. The method used is descriptive literature method. This research will discuss about effective ways of evangelism, so that evangelism is more effective and can be apllied in all ages. The purpose of this writing is First, to explore effective principles in evangelism according Acts 13:1-12. Second, apply or aplly the principles of evangelism that are effective for the growth of the church today. Third, help equip every church leader to continue to be faithful in carrying out evangelism, according to the great commission.

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Shlyakhov, Mikhail Yu, and Nina V. Starikova. "Characteristic features of Reformation in Hungary and the Formation of the Unitarian (Anti-Trinitarian) Church in Transylvania in the Second Half of the 16th Century." Journal of Frontier Studies 9, no. 1 (March 7, 2024): 126–44. http://dx.doi.org/10.46539/jfs.v9i1.524.

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This article examines the peculiarities of the Reformation process in the Hungarian territories, followed by the formation of a Unitarian (Anti-Trinitarian) church in Transylvania in the 16th century. The study aims to identify the specific features and periodization of this process in the said area. The first feature is the complex ethnic composition of the population, which led to political and religious opposition and the strengthening of state power by certain ethnic groups that adopted Protestant religious doctrines. The second feature is related to the complex military-political situation in Central Europe in the 16th century: the disintegration of the Kingdom of Hungary, the annexation of parts of the disintegrated kingdom by the Ottoman Empire, which led to several major Austro-Turkish wars and constant border skirmishes. This resulted in the emergence of various vassal formations and the use of interfaith conflict as a means to achieve success in military-political confrontations. The third feature, closely related to the previous ones, is the strengthening of magnate clans, which, in the context of weak government and a challenging international situation, became independent political forces significantly influencing the religious processes in the country. These characteristics of Reformation in the Hungarian territories led, in the second half of the 16th century, to a substantial expansion of Protestantism supporters and an increase in the number of Protestant denominations. In the small, frontier, vassal state of the Eastern Hungarian kingdom under the Ottoman Empire, the widest religious freedom in Europe was granted. A few years later, a Unitarian (Anti-Trinitarian) Christian church was established, receiving equal rights with all other religious denominations. It continues to exist in Hungary and Romania. This study will be of interest to the researchers of history of Reformation and religion in general.

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Thorpe, Denise E. "Lighting the way: Lithuanian Vėlinės visuality as participation, resistance, rupture, and repair." Journal of Material Culture 22, no. 4 (November 7, 2017): 419–36. http://dx.doi.org/10.1177/1359183517737332.

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During the days of Visų Šventųjų diena (All Saints’ Day) and Vėlinių dieną (All Souls’ Day), Lithuanians traverse the country bearing candles and flowers to lay on the graves of their beloved dead. Although these are Roman Catholic practices, many of the Lithuanians who venture to cemeteries are not Catholic or Catholic identifying. As a church historian described in conversation, ‘ Vėlinės has overflowed the banks of the church’, it carries a distinctive and powerful importance in Lithuania. The pervasiveness of death, suffering, loss, exile and dislocation is a prominent aspect of the Lithuanian experience in the modern era. Exploration of the visual aspects of these bodily practices reveals complex dimensions of memory, identity and hope entwined within these religious practices.

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Дисертації з теми "All Souls Unitarian Church"

Clark, Colleen B. "Growing in faith together an intergenerational formation program, St. Teresa Avila Community, Valparaiso, IN /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Wilson, Serena Celeste. "Haven for all Hungry Souls: The Influence of the African Methodist Episcopal Church and the Southern Association of Colleges and Schools on Morris Brown College." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/eps_diss/31.

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HAVEN FOR ALL HUNGRY SOULS: THE INFLUENCE OF THE AFRICAN METHODIST EPISCOPAL CHURCH AND THE SOUTHERN ASSOCIATION OF COLLEGES AND SCHOOLS ON MORRIS BROWN COLLEGE By Serena Celeste Wilson Morris Brown College is a small, private historically Black college located near downtown Atlanta, Georgia. The College is the only post-secondary institution in Georgia founded by Blacks for the purpose of educating Blacks. The relationship between Morris Brown College, and the African Methodist Episcopal Church and the Southern Association of Colleges and Schools presents an untapped area of research regarding the how external regulatory and fiscal contributing bodies influence the internal mission, culture and management of an institution of higher education. Morris Brown College presents a unique case because, since its founding, it has maintained a close affiliation with the Church that established it. Yet, in recent years, its financial existence has been dependent upon the receipt and use of public funding—which is intricately tied to accrediting standards and oversight. In 2003 the College lost its accreditation. This study employs an ethnographic case-study qualitative research design to explore how the College’s relationship with these bodies influenced the institution’s organizational structure, fiscal management, and administrative culture and identity. The study’s findings indicate that the College’s relationship with the Southern Association of Colleges and Schools was largely reflective of the values, ideals, and perspectives of who represented the College at any given time. The College’s relationship with its founding body, the African Methodist Episcopal Church, was primarily maintained through the placement of Church members (largely clergy) on the College’s board of trustees, and evidenced in the College’s ideology and mission. Although an autonomous operating body, the College’s relationships with these two bodies are complicated by the institution’s reliance on continued financial support from the Church, and validation (in the form of accreditation) from SACS. While healthy working relationships with both bodies are not mutually exclusive, the internal planning, governance, and evaluation of the College must necessarily consider the values and expectations of these (and other) external entities.

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Wilson, Serena Celeste. "Haven for all hungry souls the influence of the African Methodist Episcopal Church and the Southern Association of Colleges and Schools on Morris Brown College /." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-06162008-152559/.

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Thesis (Ph. D.)--Georgia State University, 2008.
Title from file title page. Philo Hutcheson, committee chair; Joel Meyers, Deron Boyles, Linda Buchanan, committee members. Description based on contents viewed Nov. 10, 2009. Includes bibliographical references (p. 280-288).

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Книги з теми "All Souls Unitarian Church"

Partners, Anthony Williams and. The Building dossier: Ansdell library. London: Building, 1990.

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First Unitarian Church of Richmond (Va.). Religious education: A light for all ages at the First Unitarian Church of Richmond : Fall 1986. Richmond, Va: First Unitarian Church, 1986.

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David, Steers, ed. One hundred years of worship and witness: Centenary addresses given at All Souls' Church, Belfast. Belfast: All Souls' Church, 1995.

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For all the saints?: Remembering the Christian departed. Harrisburg, PA: Morehouse Pub., 2003.

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Vivien, Morris, and Burgess Henry James, eds. A Prayer for all seasons: The Collects of the Book of common prayer. Hartsop, Penrith, Cumbria: Fort House Publications, 1987.

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A Prayer for all seasons: The Collects of the Book of common prayer. Cambridge: Lutterworth Press, 1999.

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Hendricks, Wanda A. Crossing the Border of Race. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038112.003.0005.

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This chapter examines how the congregation of All Souls Unitarian Church in Chicago fulfilled Fannie Barrier Williams' progressive vision of an intellectually stimulating, racially broad-minded, and integrated community. It begins with a background on All Souls Unitarian Church, led by minister Jenkin Lloyd Jones, and proceeds by discussing Barrier Williams' attraction to Unitarianism due in part to the movement's inclusion of women. It then considers Barrier Williams' friendship with Unitarian minister, reformer, and activist Celia Parker Woolley as well as Prudence Crandall's influence on her religious ideology. It also describes Barrier Williams' participation in the 1893 World's Columbian Exposition and concludes with an assessment of the controversy surrounding her attempt to join the Chicago Woman's Club, a white women's group that did not want to accept black women as members. The chapter shows that Barrier Williams' ordeal with the Chicago Woman's Club is proof that living north of Jim Crow and virulent racism did not necessarily bring about equality or acceptance.

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Simpson, Roger, Michael Baughen, Richard Inwood, and Andrew Cornes. The Church (All Souls Ministry Series, No 2). Zondervan, 1987.

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'The Right Ordering of Souls'. Boydell Press, 2018.

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Laurence, Staples, and The All Souls Archives Editorial Team. Washington Unitarianism: A Bicentennial History of All Souls Church. Politics & Prose, 2021.

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Частини книг з теми "All Souls Unitarian Church"

Wilson, Sondra Kathryn. "Board Meetings of December 1951 and January 1952." In In Search of Democracy, 216–20. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195116335.003.0040.

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Abstract The Leadership conference will be held in Washington, D.C.. on February 17-18. Registration of delegates will be held in [the] Statler Ballroom. Delegates will be required to pay a $3.00 registration fee. Briefing sessions for delegates on the Senate filibuster rule, organization of state delegations and interviews with senators and congressmen will be held from 2 to 5 P.M. Sunday afternoon in the Ballroom. An informal dinner will be held in the Statler at $4.00 per plate on Sunday at 7 P.M. There will be speeches by Senators Lehman, Humphrey, Benton, and the Secretary at 8:15 P.M. in the Ballroom on the civil rights program. On Monday morning, there will be a brief meeting in the Caucus Room of the Capitol prior to meetings with congressmen and senators. Reports on the inter views with congressmen will be given on Monday afternoon at the All Souls Unitarian Church, 16 and Harvard Streets, N.W. The closing meeting will be held in the Church on Monday evening and will be addressed by Walter Reuther of the U.A.W.W.-C.I.O., and A. Philip Randolph of the Brotherhood of Sleeping Car Porters. A. Powell Davies will preside.

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Hardy, Thomas. "Chapter XVI All Saints’ and All Souls’." In Far from the Madding Crowd. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199537013.003.0018.

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On a week-day morning a small congregation, consisting mainly of women and girls, rose from its knees in the mouldy nave of a church called All Saints’, in the distant barrack-town before mentioned, at the end of a service without a sermon. They were...

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"Gardiner, Matthew Tindal, and The Rights of the Christian Church Asserted." In All Souls College, Oxford in the Early Eighteenth Century, 49–70. BRILL, 2018. http://dx.doi.org/10.1163/9789004375352_004.

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Myerson, Joel. "William Ellery Channing, “Likeness to God” (1828)." In Transcendentalism, 3–20. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0001.

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Abstract WILLIAM ELLERY CHANNING (1780-1842) was the most famous Unitarian preacher of the day, and one of the major spokespersons for denominational matters and public polity. In 1819, his sermon “Unitarian Christianity” helped name the movement. His Seif-Culture (1838) was one of the documents used by the Transcendentalists in the formation of their concept of self realization, and Slavery (1835) was one of the earliest attacks on that institution by the church establishment. “Likeness to God” distinguished between the Deist and Calvinist Gods that were so remote from humankind, and the potential for godliness that existed for the new generation. In a sense, the Transcendentalists were merely extending Channing’s ideas when they called for human perfectibility; and the backlash from their seniors was all the more puzzling for that reason.

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Kizenko, Nadieszda. "Confession at a Time of Revolution." In Good for the Souls, 237–75. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896797.003.0008.

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Chapter 7 explores how changes set in motion by rapid industrialization first climaxed in the Revolution of 1905, dropping confession rates. The Great War, initially sparking enthusiasm for the sacraments, dropped them further yet. After the February Revolution and the abdication of Nicholas II, all state structures compelling or supporting annual confession vanished. Bishops, parish priests, monastics, and ordinary laypeople struggled to make sense of the revolutionary climate, exploring such new forms as general confession or seeking to drop confession altogether. This experience helped prepare them for the savage attack on religion under Soviet rule and the decades that followed, creating new forms of confession. It also informed the evolution of confession in different strands of the émigré Russian Orthodox Church. The legacy of confession in the empire would become even more important after the fall of communism, when the Russian Orthodox Church rejected Soviet-era changes and tried to embrace pre-revolutionary practice with unexpected fervour.

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Roberts, Daniela. "The Thorn of Scorn: John Nash and his All Souls Church for a Transformed Regency London." In Laughing at Architecture. Bloomsbury Visual Arts, 2019. http://dx.doi.org/10.5040/9781350022775.ch-004.

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Gaustad, Edwin S. "A New Nation: The American Experiment." In Proclaim Liberty Throughout All The Land, 16–32. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195166873.003.0002.

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Abstract Two centuries or more after the American Revolution, it is difficult to believe that this war of independence was fought for religious liberty no less than political liberty. The colonists declared that they were resisting the political tyranny of Great Britain, but any victory in that regard would have been hollow if Americans could not enjoy full liberty of conscience. Historically, Britain had imposed its political will side by side with its spiritual will upon all its subjects, at home and abroad. In the 1760s and 1770s, many Americans were determined that this would never be the case should they achieve independence. An early indication of American determination was the firm refusal to allow Church of England bishops to reside in the colonies. At first glance, this may seem an unlikely place to draw a line in the sand. Were not bishops kindly souls who watched over their flocks and cared for their spiritual needs? Who could be anxious about such respected gentlemen sailing across the ocean to settle in Virginia or New York?

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Seth, Catriona. "Part 2: Cross-Channel Memorialisation." In History of Universities: Volume XXXV / 1, 251–65. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192867445.003.0012.

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Abstract This two-part chapter considers the case of Edward Young (1683–1765), poet and Fellow of All Souls. Young entered All Souls in 1708 and left twenty-two years later when he secured a Church living in the College’s gift. He divided his time between Oxford and literary London, writing poetry and plays with an eye to securing potential political and ecclesiastical patrons. He achieved international fame with his Night Thoughts (1742–5), a long blank-verse poem mourning three bereavements and arguing for the consolation of immortal life after death. In the second part of the chapter Catriona Seth considers the fortune of the Night Thoughts in French translation and the importance granted to the scene of Narcissa’s burial. She shows how the question of memorialisation became a hot topic in Montpellier where, possibly because of an erroneous footnote, many a literary pilgrimage was undertaken to pay respect to ‘Young’s daughter’.

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Bucknell, Clare. "Part 1: Edward Young in England." In History of Universities: Volume XXXV / 1, 239–50. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192867445.003.0011.

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Abstract This two-part chapter considers the case of Edward Young (1683–1765), poet and Fellow of All Souls. Young entered All Souls in 1708 and left twenty-two years later when he secured a Church living in the College’s gift. He divided his time between Oxford and literary London, writing poetry and plays with an eye to securing potential political and ecclesiastical patrons. He achieved international fame with his Night Thoughts (1742–5), a long blank-verse poem mourning three bereavements and arguing for the consolation of immortal life after death. In the first part this chapter, Clare Bucknell considers the changing fortunes of Young’s literary reputation – and in particular the reputation of the Night Thoughts – in Britain during the nineteenth and early twentieth centuries. She suggests that common knowledge of Young’s efforts to advance himself socially did much to colour readings of his work during the Victorian period, but that in the years around the Great War he became something of a focus for new, non-biographical approaches to poetry.

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Ragan, Mark A. "Christian Nature." In Kingdoms, Empires, and Domains, 75—C6P78. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197643037.003.0006.

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Abstract This chapter focuses on the delineation of plants and animals (as high-level groups) in early Christianity. Some, but not all, Church Fathers considered philosophy a useful handmaiden to theology. Hexæmeral works (that is, on the Six Days of Creation) embedded the Aristotelian concept of superadditive vegetative, sensible, and rational souls into an unimpeachably Christian tradition. Augustine and others accepted these three major genera, while Nemesius drew attention to zoophytes, and John of Damascus divided the animate into animal, zoophyte, and plant. These distinctions were put to use in theology, apologetics, allegory, or logic, not as natural history in its own right.

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Тези доповідей конференцій з теми "All Souls Unitarian Church"

Daunt, Lisa Marie. "Tradition and Modern Ideas: Building Post-war Cathedrals in Queensland and Adjoining Territories." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4008playo.

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As recent as 1955, cathedrals were still unbuilt or incomplete in the young and developing dioceses of the Global South, including in Queensland, the Northern Territory and New Guinea. The lack of an adequate cathedral was considered a “reproach” over a diocese. To rectify this, the region’s Bishops sought out the best architects for the task – as earlier Bishops had before them – engaging architects trained abroad and interstate, and with connections to Australia’s renown ecclesiastical architects. They also progressed these projects remarkably fast, for cathedral building. Four significant cathedral projects were realised in Queensland during the 1960s: the completion of St James’ Church of England, Townsville (1956-60); the extension of All Souls’ Quetta Memorial Church of England, Thursday Island (1964-5); stage II of St John’s Church of England, Brisbane (1953-68); and the new St Monica’s Catholic, Cairns (1965-8). During this same era Queensland-based architects also designed new Catholic cathedrals for Darwin (1955-62) and Port Moresby (1967-69). Compared to most cathedrals elsewhere they are small, but for their communities these were sizable undertakings, representing the “successful” establishment of these dioceses and even the making of their city. However, these cathedral projects had their challenges. Redesigning, redocumenting and retendering was common as each project questioned how to adopt (or not) emergent ideas for modern cathedral design. Mid-1960s this questioning became divisive as the extension of Brisbane’s St John’s recommenced. Antagonists and the client employed theatrics and polemic words to incite national debate. However, since then these post-war cathedral projects have received limited attention within architectural historiography, even those where the first stage has been recognised. Based on interviews, archival research and fieldwork, this paper discusses these little-known post-war cathedrals projects – examining how regional tensions over tradition and modern ideas arose and played out.

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Hajdinac, Sara. "Religious identity as the state’s tool in modification of public space and its identity: the Yugoslav concept of the two squares in Maribor." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_05.

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In 1934, after several years of struggle, the Orthodox community of Maribor was awarded a lot to construct a new sacral object on General Maister Square (then Yugoslavia Square) in Maribor, at the site of the recently removed monument dedicated to vice-admiral Wilhelm Tegetthoff. The square boasts a rich symbolic history, wherein the very names of the square have clearly indicated the identity of the city through time. The new government sought to modify public space in accordance with the new state – these spaces had to be given not only a Slovenian but also a Yugoslav outlook. The first modification was changing the square’s name to Yugoslavia Square, after which a Serbian Orthodox church was built in Serbian national architectural style by the architect Momir Korunović (1883–1969), who designed all three Serbian sacral objects in the province of Dravska Banovina (in Maribor, Ljubljana, and Celje). The Church of St. Lasarus was to be ideologically connected to the monument dedicated to King Aleksandar Karađorđević on Liberty Square, which would provide a clear Yugoslav identity to the city district. However, the construction of said monument was disabled by the beginning of the Second World War, while the church was destroyed by the Nazis in April 1941 and thus erased from local collective memory. Maribor was the northernmost city of Dravska Banovina and indeed the Kingdom of Yugoslavia, yet its public space still failed to reflect a “Yugoslav identity” in the 1930s. Local residents primarily identified as Roman Catholic, while the city was politically predominantly ruled by the Slovenian People’s Party which imposed additional difficulties on the process of selecting the new church’s location. This paper will, accounting for the city’s religious and political climate, present Maribor as a place that obtained one of the biggest and most prominently representative Orthodox sacral objects, despite the fact the Orthodox religion was not dominant in the area. The focus will be on the question of the role and reflection of the unitarian-centralist politics of Belgrade through religion (Orthodox faith) on public space modification, what factors and agents design such space (and memory of such space) and in what way, by analysing commissions and art styles within the context of public spaces of Maister Square and Liberty Square in Maribor.

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