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1
Różański, Mieczysław. "Parafie posługi duszpasterskiej księdza Adama Lepy." Łódzkie Studia Teologiczne 23, no. 2 (June 28, 2023): 107–16. http://dx.doi.org/10.52097/lst.2023.2.107-116.
Повний текст джерелаАнотація:
During his pastoral ministry, Father Adam Lepa was directed to four parishes. Each of them had its own pastoral specifics. In the first two of these, St Adalbert’s parish in Dobroń and the Transfiguration of the Lord parish in Łódź, he served as vicar. In the other two, St Ursula’s and the Assumption of the Blessed Virgin Mary parishes in Łódź, he held the office of parish priest. In St Ursula’s parish he was the first parish at the pre-existing pastoral centre, and the second parish he took over as parish priest was the oldest parish in Łódź.
2
Kołodziejczyk, Konrad. "Zasób archiwum oraz biblioteki parafii św. Katarzyny w Wolbromiu." Krakowski Rocznik Archiwalny 24 (2018): 235–48. http://dx.doi.org/10.4467/12332135kra.18.006.14393.
Повний текст джерелаАнотація:
Resources of the archive and library of Saint Catherine’s parish in Wolbrom The article tries to take a closer look at the history of the archive and library of Saint Catherine’s parish in Wolbrom, describe the local conditions and briefly characterise the archival resources and library collection. The parish archive and library, originally part of the monastery, in Wolbrom have previously been the subject of only a few studies. Saint Catherine’s parish in Wolbrom was founded in the first half of the 14th century. At the beginning of the 1620s, it was handed over to the Canons Regular of the Lateran from the Corpus Christi Church in Kazimierz near Krakow. The first printed books almost certainly arrived in the town together with the founding of the parish, while the oldest mention of the parish book collection in Wolbrom comes from 1566. In the following centuries, the collection was successively enriched with donations from benefactors and the clergy. The main users of the collection were almost certainly the monks themselves, the heads of the parish schools and pupils. The rich collection in the parish library was not, however, always respected, especially in the 18th century when, after an inspection, attention was drawn to the terrible conditions in the library. Many valuable parts of the collection were also destroyed during wars and invasions. The Wolbrom parish archive was mentioned for the first time in the second half of the 17th century. Initially, the archive was located in the chambers of the prior, then in the monastery library above the church sacristy. The resources of the archive mainly include parish registers. Most of the documentation comes from the time of the partitions. The parish archive also contains documents not connected with the activities of the parish. There is even a royal document from the time of Stanislaw II August Poniatowski concerning the local guild of furriers. The observations carried out in the archive and library allow important recommendations to be made concerning the safeguarding of the collection with suitable storage conditions.
3
Suslova, Evgeniia. "The traditional territorial structure of Andoma parish in Olonets uyezd in the first half of the 18th century." St.Tikhons' University Review 106 (June 30, 2022): 44–61. http://dx.doi.org/10.15382/sturii2022106.44-61.
Повний текст джерелаАнотація:
The article investigates the specific features in the territorial structure of the church parish on the Andoma pogost district of the Olonets uyezd during the first half of the 18th century. The set problem has not been the subject of close analysis in the historiography yet. Approving the idea that the parish on the North-West of Russia was coherent with the small district (volost’) in 17—18th centuries, emphasizing the unity of the parish, scientists mainly focused on the problem of identifying the general features of the parish and on classification of parishes. The study is based on a comparative analysis of data that were fixed in the reports of the local priests in 1708 and confessional records in 1769. The reconstruction of the grid of all mentioned in the sources villages were used for visualizing the groups of villages, inhabitants of which belonged to different parts of the parish. The revealing data as well as the reconstruction of peculiarities how the clergy was attached to one or another church and how the staff of the clergy was divided into two parts allow us to conclude that the church parish of the Andoma pogost district had significantly more complicated structure, especially in comparative with the structure of church parishes of not very vast districts (volosts). According to tradition the parish was divided into two parts for regulating mechanism of material support of the clergy, distributing obligations among them and satisfaction spiritual needs of the laity. Both parts of the parish had a significant degree of self-dependence: each had its own church, own clergy that was included in the common clergy staff (shtat), and the strictly geographically localized group of villages. The stable using of archaic practices in the territorial organization of the parish during the first half of the 18th century suggests that the local community managed to adapt them to the newly approved legislative principles, aimed at unifying and enlarging church parishes. This was largely possible as the state and church policy took into account archaic traditions of local communities and was aimed on results in the long term.
4
Giedrimas, Laurynas. "The Size of the Household of Šiauliai Parish Residents in the First Half of the 19th Century (According to the Data of the Visitations)." Acta humanitarica academiae Saulensis 30 (December 18, 2023): 37–45. http://dx.doi.org/10.15388/ahas.2023.30.3.
Повний текст джерелаАнотація:
The article aims to reveal the possibilities of the data contained in the parish visitations in determining the average household size of the residents of Šiauliai parish. Firstly, the data on visitations allows us to learn about the number of residents who came to catholic confession and those who did not come to catholic confession. Secondly, the source allows us to learn about the number of households in all parish settlements. The data is important for calculating the number of residents in the settlements and in the whole parish. The data on the number of residents allows us to calculate the size of the households in separate settlements and in the whole parish. Moreover, this data can be used for the reconstruction of parish geographical territory. On the other hand, the data on parish visitations can be incorrect as usually statistical information was rewritten from the earlier sources. Considering Šiauliai catholic parish visitations, it should be noted that later visitations were rewritten from the visitations of the year 1820, thus this research only deals with the situation of the year 1820. The analysis revealed that the geographical territory of Šiauliai parish has not significantly changed since the middle of the 17th century. Also, those settlements that were the largest in terms of population in the middle of the 17th century, remained the largest in the first half of the 19th century. After calculating the ratio of those who went to confession and those who did not go, it was found that in the visitations of Šiauliai parish, only the number of Catholics was given, and in some settlements far from the center of the parish, there was a high number of those who did not go to confessions, most likely it indicates pastoral problems, and not the population of other denominations. On average, 9.7 people lived in one household in Šiauliai parish, 7.98 lived in Šiauliai city, 14.5 lived in Kužiai town, and 11.35 lived in Meškuičiai town. After comparing the results of the research with the data of other cities and towns, it can be said that larger cities were characterized by smaller households, while small towns were characterized by larger households. Meanwhile, it is not easy to compare the obtained research results with the household data of the Central and Eastern European population, because the research results are highly dependent on the concept of the household. Nevertheless, it can be said that the average household size of Šiauliai parish was close to the household size of the residents of Nereta (Latvia).
5
Spjut, Lina, and Fredrik Olsson Spjut. "Folkskoleväsende och industrialisering i Norra Sverige: Relationer mellan Olofsfors järnbruk och Nordmaling socken vid organiseringen av folkskoleväsendet i 1800-talets decentraliserade skolsystem." Nordic Journal of Educational History 10, no. 1 (February 28, 2023): 65–88. http://dx.doi.org/10.36368/njedh.v10i1.301.
Повний текст джерелаАнотація:
Mass-Schooling and pre-industrialisation in Northern Sweden: Relations between Olofsfors Ironworks and Nordmaling parish in the organization of Elementary schools in the 19th century decentralized school system. From the mid-nineteenth century, Sweden went through a transformation from an agricultural to an industrial society which led to new demands on the parishes. With the First Elementary School Act in 1842, Sweden’s school system was formalised. The decentralised system formed by the First Elementary School Act, stated that every parish should establish at least one school in every parish. At this time, half of Sweden’s parishes already had some form of public schools, which were run by parishes, private organisations, donations, or pre-industrial companies, as for example Ironworks. Regardless of who ran the school, the parish was responsible and were the one who would report school results to the bishop’s office, so the relationship between the private actor and the parish was important. In this article we study how the relationship between Olofsfors Ironwork and the local parish, Nordmaling developed during the nineteenth century, and how these turbulent times affected the relationship. This is discussed in relation to earlier research and has been analysed through discourse analysis.
6
Lipiec, Dariusz. "Parish Renewal in Light of the Congregation for the Clergy’s Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church." Rocznik Teologii Katolickiej 20 (2021): 135–47. http://dx.doi.org/10.15290/rtk.2021.20.08.
Повний текст джерелаАнотація:
This article presents the Congregation for the Clergy’s reflection on the state of the parish and conditions for pastoral care. The congregation’s most recent instruction entitled The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church presents the authors’ vision for renewal of the parish community and pastoral care within the parish setting. This article is the first of its kind to present the bases for, the conditions of, and the direction that such renewal should take. The need for renewal stems primarily from ongoing cultural changes that are taking place in the modern world. The renewal should transform the parish into a sanctuary where the Word of God is proclaimed in a way that the faithful understand. The parish should become a place of deep devotion to the Eucharist and a shelter for every person in need. In order to renew the parish, it is necessary to change parish structures. It is also fitting to introduce changes concerning the agents of pastoral care and to engage the laity in pastoral care of the parish. Through textual and comparative analysis as well as textual criticism, the author presents the model of parish pastoral care according to the Instruction The Pastoral Conversion of the Parish Community in the Service of the Evangelizing Mission of the Church.
7
Mariański, Janusz. "The Roman Catholic parish in Poland as the local community." Journal for Perspectives of Economic Political and Social Integration 20, no. 1-2 (January 1, 2014): 73–103. http://dx.doi.org/10.2478/v10241-012-0027-1.
Повний текст джерелаАнотація:
Abstract In the Roman Catholic Church a parish is the smallest legal unit and it is the milieu for religious, social, and cultural activities for a group of people joined together in a geographical area. The purpose of this article is a sociological study examining the Catholic parish in Poland as a local community. Today a parish along with its community is exposed to social change and to myriad forces characteristic of the postmodern culture. In Poland two opposite forces characterize the life of a parish community: on the one side, secularization and individualization, and on the other side, socialization and evangelization. The subjective dimension of a local community, which is related to identification of people with a local parish, along with social bonds with the parish as a local community, are discussed in the first two sections of the article. In subsequent sections some issues related to common activities, membership in movements, religious communities, and Catholic associations within the parish will be presented. While the agency of people in the parish community is theoretically acknowledged, it is still not fully implemented. The discussion is based on the data obtained from major public opinion institutes in Poland.
8
Cawthon, Shannon M. O., Mollie M. Dimise, and Richard Frazier. "First Record of Aedes Japonicus in St. Tammany Parish, Louisiana." Journal of the American Mosquito Control Association 39, no. 4 (December 1, 2023): 278–80. http://dx.doi.org/10.2987/23-7142.
Повний текст джерелаАнотація:
ABSTRACT Information of species presence and abundance is useful for taking a targeted approach to controlling populations of medically important and nuisance mosquito species. In April 2023, staff at St. Tammany Parish Mosquito Abatement District (STPMAD), in Slidell, Louisiana, identified Aedes japonicus (Theobald, 1901) mosquitoes from a larval sample brought in from the field for identification. Although invasive Aedes species like Aedes albopictus are commonly found in Louisiana, this is the first record of Ae. japonicus in St. Tammany Parish.
9
Biryukova, Yu A. "Parish revival in Southern Russia in the context of revolutionary upheavals and the Civil War." Omsk Scientific Bulletin. Series Society. History. Modernity 8, no. 3 (2023): 9–16. http://dx.doi.org/10.25206/2542-0488-2023-8-3-9-16.
Повний текст джерелаАнотація:
The article is devoted to the problem of parish reform in the period of revolutionary processes and the beginning of the Civil War in the South of Russia. The author analyses the church-public perception of the position, functions and role of the parish in the church, public and political life through the prism of the discussion which took place on the eve and during the All-Russian Local Council of 1917– 1918 and appeared in church periodicals. One can trace the process of the parish revival and the acceptance of the sobor solution to the parish problem by the ecclesiastical community of Southern Russia. Church revival was connected to a revival of the parish on the basis of sobor-canonical principles, with the first Christian community serving as its ideal. The main activity on this path was the formation of parish councils, the activity of which went far beyond the inner boundaries of the parish. Its functions were to be extended to the level of a grass-roots zemstvo, to ensure the legal and economic security of the parishioners, and to influence the surrounding society.
10
Tsys, O. P. "SOSVINSKOYE PARISH SCHOOL IN THE HISTORY OF EDUCATION IN THE OB NORTH AT THE END OF THE 19TH AND BEGINNING OF THE 20TH CENTURIES." Severny region: nauka, obrazovanie, cultura 4(56) (2023): 19–28. http://dx.doi.org/10.35266/2949-3463-2023-4-3.
Повний текст джерелаАнотація:
The relevance of the article is due to the insufficient study of the system of education in the North of West Siberia before the revolution. Scientific information sources on the history of school education in the Khanty-Mansiysk Autonomous Okrug are in a formative stage. Sosvinskoye parish accounting documents provided the basis for the research. The documents contain the information, which has allowed the author to restore the history of one of typical parish schools of the region and to narrate its first teachers and benefactors. The education development issues are considered in the frame of the history of Beryozovsky uyezd orthodox parish. Schools construction was dictated by the Executive Order of 1884 on organization of parish schools nationwide. A conclusion has been made that the Russian population of the region (priests, merchants and urban commoners) needed school education. It is highlighted in the article that the Beshkiltsev family played an important part in the material support of Sosvinskoye parish school.
11
Murillo, Luis E. "Tamales on the Fourth of July: The Transnational Parish of Coeneo, Michoacán." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 137–68. http://dx.doi.org/10.1525/rac.2009.19.2.137.
Повний текст джерелаАнотація:
AbstractThis article traces the significant yet largely unexplored experience of transnationalism in the lived religious experiences of Mexican and Mexican American Catholics by focusing on the parish as a central unit of analysis. Within this analysis, the parish unit is rethought as an analytical unit in two important regards. First, the way in which parish life in rural Mexico has been predominately conceptualized as one whose rhythm revolves around a traditional ritual calendar centered on community celebrations of particular religious holidays and localized votive devotions needs to be replaced. Based on research from an ongoing historical case study (1890-present) of a central Mexican parish, Nuestra Señora del Rosario in Coeneo, Michoacán, and on other parishes, the rhythm of parish life has clearly shifted to celebrations of marriages and baptisms. These religious celebrations of marriages and baptisms in Mexico have become the focal point of identity and community in this transnational Mexican and Mexican American experience. These sacraments of baptism and marriage have multiple meanings that not only include universal Catholic doctrines but also notions of family, community, and a particular appreciation for the sacralized landscape of their Mexican parish. Second, notions of parish boundaries as fixed and parish affiliation as singular must be reconsidered because many Mexicans and Mexican Americans living in the United States consider themselves to be active members in at least two parishes: one in Mexico and one or more in the United States.
12
(Molchanov), Igumen Ignatii, and Elena Valentinovna Smelova. "Arseniev-Komelsky Parish (1920-1930)." Исторический журнал: научные исследования, no. 5 (May 2022): 1–13. http://dx.doi.org/10.7256/2454-0609.2022.5.38775.
Повний текст джерелаАнотація:
The subject of the study is the study of the history of Arseniev-Komelsky parish in 1920-1930. The object of the study is the situation of the rural parish of the Russian Orthodox Church in the first decades of the existence of the Soviet state. Special attention is paid to the specifics of the creation of the parish, the manifestation of the main directions of the state's policy towards religion and the church on the example of the history of the parish, the reasons and the process of its closure. The choice of the subject of the study is largely connected with an attempt to reveal the subsequent fate of the Arseniev Komel Monastery of the Gryazovets district of the Vologda province, which was closed in 1920. The source base of the research consists of legal acts of the Soviet state, archival documents (the State Archive of the Vologda Region, the Vologda Regional Archive of Modern Political History, the Archive of the Federal Security Service of Russia for the Vologda Region, the Vologda Diocesan Ancient Repository) materials of the periodical press. The novelty of the research lies in the study of a parish not mentioned in the literature; in the introduction of new historical sources (archival materials) and historical facts into scientific circulation. The main results of the authors' research are: the conclusion about the connection between the opening of the Arseniev-Komelsky parish and the closure of the Arseniev Komelsky monastery; the identification of the peculiarities of the anti-church and anti-religious policy of the state in 1920-1930 in relation to the rural parish (its tightening in the conditions of collectivization and dispossession), the combination of state policy and the interests of local authorities among the reasons for the closure of the parish. The article outlines for the first time the fate of the priest and some of the inhabitants of the closed monastery. It is shown that, despite the anti-church policy of the state, the religious consciousness of the peasantry (at least part of it) preserved.
13
Clark, Oswald. "The Ancient Office of Parish Clerk and the Parish Clerks Company of London." Ecclesiastical Law Journal 8, no. 38 (January 2006): 307–22. http://dx.doi.org/10.1017/s0956618x00006451.
Повний текст джерелаАнотація:
Attempt is made to trace the work and role of the parish clerk from menial monastic beginnings to its emergence in the thirteenth century as a canonically recognised office–probably the oldest unordained office at the parochial level in the English church and the last vestigial survival of Minor Orders. In parallel is developed the story of the coming together of London parish clerks as a guild or fraternity, radically distinguished from the merchant, craft and service guilds, and of the grant to that fraternity of ‘clerici et literati’– with its unique livery and ethos–of the first of its six Royal Charters. The duties and activities of mediaeval parish clerks and the constitution of their Company are considered along with its possessions, especially its Bede Roll. Attention is paid to the understanding of Purgatory and the devastating effects of the Chantries Act 1548. The parish clerk's changing role following the Reformation is examined within the prevailing continuities and discontinuities. New duties in relation to Registration and Bills of Mortality are marked in addition to the parish clerk's increasing social involvement in the civil affairs of the parish. The decline in the parish clerk's duties from the nineteenth century is studied and its effect on the office, the London Company and the ancient parishes of old London, from which the Company is exclusively recruited.
14
Pratama, Alvarado Putra Adi. "Pemberdayaan Umat untuk Membangun Paroki Masa Depan." Lux et Sal 4, no. 1 (July 21, 2023): 49–56. http://dx.doi.org/10.57079/lux.v4i1.98.
Повний текст джерелаАнотація:
The complexity of the community structure in the context of the parish Church impacts the parish life and poses a challenge for every component of the Church. In light on this, the researcher intends to find a strategy to empower parishes in order to build the future parish. In the pursuit of empowerment, leaders play a vital role. In a parish, the role of a leader is typically assumed by the parish priests. An expected leader is one who practices servant leadership. Servant leadership can influence extra-role behavior so that it can encourage people to be actively involved in building Church services. Following the establishment of a leader with servant leadership, the question that arises now is how to empower the community. First, it is essential to develop a clear vision and mission for the parish which will provide it with a sense of direction and purpose. Next, the key elements of a parish that is poised to progress and develop are the empowerment of its human resources through the cultivation of friendship, care, trustworthiness, and openness to diversity. Some of these elements are essential for empowering the people in the light of the complexity of the times that need to be addressed through people empowerment. This empowerment is a long-term strategic program to strengthen parishes.
15
Pae, Taavi. "„Meil oli Mihkel Mehka ja ta naise nimi Hipp“ – Hargla kihelkonna tunnuslikest eesnimedest." Eesti ja soome-ugri keeleteaduse ajakiri. Journal of Estonian and Finno-Ugric Linguistics 11, no. 1 (June 30, 2020): 131–46. http://dx.doi.org/10.12697/jeful.2020.11.1.06.
Повний текст джерелаАнотація:
Siinses artiklis vaatlen Hargla kihelkonna isikunimistut, keskendudes piirkonna tunnusnimedele Mehka ja Hipp. Neist esimese järgi on tekkinud piirkonnanimi Mehkamaa ja ka etnonüüm mehkad piirkonna elanike tähistamiseks. Nimekasutuse uurimiseks koostasin Eesti Rahvusarhiivis säilitatavate Hargla kihelkonna kirikuraamatute põhjal eesnimekorpuse. Eelkõige analüüsin tunnusnimede ajalist ulatust lähtuvalt legendist, mille järgi Põhjasõja aegadel jäid piirkonda elama vaid Mehka ja Hipp ning Mõniste ümbruse rahvas pärineb suuresti sellest kooselust. Arhiiviallikad näitavad, et nimi Mehka ilmub kirikuraamatutesse alles 18. sajandi lõpus, kuid nimi võis olla varem kirikuraamatusse kirjutatud Mihklina. Eelmainitud legendi võib aga pidada kunstlikuks, mille levik on seotud eelkõige Mõniste muuseumiga, kus seda hakati tutvustama. Hargla kihelkonna üldine nimevaramu muutus aga käib kokku ühiskondlike muutustega 19. sajandi lõpukümnenditel ja sealt kadusid koos mitmete teiste toonaste tavaliste nimedega ka piirkonna tunnuseesnimed Mehka ja Hipp.
Abstract. Taavi Pae: “We used Mehka instead Mihkel and his wife’s name was Hipp” – On the characteristic first names of Hargla parish. In this article, I analyse first names in the Hargla parish (Võru county in Southern Estonia), focusing on two historically typical first names for the region: Mehka and Hipp. The first of these has been used to identify the whole area (Mehkamaa) as well as an ethnonym (mehkad). The author compiled a firstname corpus based on the Hargla parish register kept in the Estonian National Archives. One motive for the analysis was to verify the folklore of only two people in the area – a Mehka and a Hipp – surviving the Great Northern War, with the full population of the area descending from this partnership. The archive materials indicate that Mehka appeared in the parish register only in the late 18th century. There are several references to the earlier use of that name, but in the parish record they were marked as Mihkel. Nonetheless, the ‘folklore’ can be considered artificial with its spread primarily related to the Mõniste Museum founded in 1957. The general change in the name system of Hargla parish coincided with the social changes in the late 19th century. The regional first names Mehka and Hipp disappeared and the names became longer and more German-like.
16
Jurek, Krzysztof, Jadwiga Plewko, and Małgorzata Szyszka. "Factors Determining the Involvement in Non-Religious Activities in the Parish: A Cross-Sectional Study of the Catholic Laity." Religions 12, no. 12 (December 10, 2021): 1097. http://dx.doi.org/10.3390/rel12121097.
Повний текст джерелаАнотація:
Charitable activities of the Catholic Church in Poland are carried out primarily at two levels: national church organizations, diocesan and religious, and at the level of less formalized parish organizations. The data show a relatively low percentage of people who are strongly involved in parish activities and in non-religious (social, charitable) affairs of the parish community. The first purpose of this paper is to indicate the socio-demographic features that characterize people who are socially engaged. The second aim is to search for model regularities indicating determinants of social activity of parishioners. We conducted the research in parishes of Lublin Archdiocese in 2020. The research sample was 1867 people, of whom 70% were women. The average age of the respondents was 54.31 years. We have selected predictors that characterise the participants of the non-religious activities in the parish. Referring to the theoretical model of social participation and the concept of social capital, we have indicated the factors that shape the pro-social attitudes of parish members.
17
Tkacheva, Tatyana Vladimirovna, and Natalia Sergeevna Kharina. "Development of Orthodox parishes during the post-Soviet period in the north of Western Siberia (by the example of the parish of the church in honor of St. Stephen of Perm in the village of Kazym of the Beloyarsk district of the Khanty-Mansi Autonomous Okrug – Yugra)." Manuscript 16, no. 5 (November 28, 2023): 337–43. http://dx.doi.org/10.30853/mns20230063.
Повний текст джерелаАнотація:
The study describes the history of formation of the parish of the church of St. Stephen of Perm in the village of Kazym of the Beloyarsk district of the Khanty-Mansi Autonomous Okrug – Yugra, characterizes the main areas and results of the parish’s activities of daily living. The aim of the study is to show the influence of the territorial factor and environmental features on the activities of the parish, on relations with the population, including representatives of the indigenous peoples of the North, as exemplified by the parish of St. Stephen of Perm in the village of Kazym. The scientific novelty lies in the fact that on the basis of documents introduced for the first time into scientific use, parish life in the territory classified as the Russian Arctic North is considered. The study shows that the parish, especially with the construction of the church in honor of St. Stephen of Perm, gradually became the spiritual and educational center of the village, which positively influenced the sustainable development of the territory.
18
Powers, H. R. "Performance of Livingston Parish Loblolly Pine in the Georgia Piedmont." Southern Journal of Applied Forestry 10, no. 2 (May 1, 1986): 84–87. http://dx.doi.org/10.1093/sjaf/10.2.84.
Повний текст джерелаАнотація:
Abstract Seedlings of Livingston Parish (Louisiana) loblolly pine (Pinus taeda L.) have been widely used across the Gulf and south Atlantic Coastal Plain to reduce the damage caused by the fusiform rust disease. Since this seed-source material provided the first rust-resistant seedlings available to forestland managers, it was used wherever rust damage was heavy, in some cases into the Piedmont north of the recommended area of planting. This paper evaluates the performance of ten-year-old Livingston Parish trees in such an area. The rust resistance of the Livingston Parish trees was outstanding, with 83% being free of disease as compared with only 14% of the commercial controls. There was no difference in growth between the two groups of trees, and ice breakage was not significantly greater in the Livingston Parish trees. South. J. Appl. For. 10:84-87, May 1986.
19
Jerez Sabater, Pablo. "San Juan Bautista en Vallehermoso: de ermita a templo parroquial (1577- 1635)." Revista de Historia Canaria, no. 204 (2022): 11–19. http://dx.doi.org/10.25145/j.histcan.2022.204.01.
Повний текст джерелаАнотація:
With this paper we research the genesis of the parish of San Juan Bautista in Vallehermoso, La Gomera. Taking into account that its origin dates back to 1635 by episcopal mandate, we intend to shed light on the primitive hermitage and its evolution until it acquired its own entity as a parish church, based on the first texts that place it in 1577.
20
Andreev, Alexander, and Alexey Lukyanov. "Catholics of the South Ural Mining zone at the turn of the 19th–20th centuries: the national and social composition of the parishioners in Zlatoust." OOO "Zhurnal "Voprosy Istorii" 2023, no. 6-2 (June 1, 2023): 32–45. http://dx.doi.org/10.31166/voprosyistorii202306statyi44.
Повний текст джерелаАнотація:
The article reveals the national and social composition of the Zlatoust Catholic Church parishioners, analyzes the directions of Catholic migration flows to the South Ural region, and determines the geography of Catholics origin. The study is based on a statistical analysis of the parish database, formed according to the Zlatoust parish registers for 1899-1916, which were first introduced into scientific circulation.
21
Dovbyshchenko, Mykhailo. "Шляхта в середовищі парафіяльного духовенства Волинського воєводства: досвід соціальних комунікацій в Україні литовсько-польської доби". Ukrainian Studies, № 1(82) (31 травня 2022): 120–30. http://dx.doi.org/10.30840/2413-7065.1(82).2022.253388.
Повний текст джерелаАнотація:
The article deals with the problems of social interaction of Ukrainian parish clergy of Volhynia with the representatives of the nobility in the late 16th – the first half of the 17th century. The status of parish priests in the social realities of Ukrainian society of the Polish-Lithuanian period is considered. The author concludes that the clergy of the parish level can be considered in two models. The first is a social group consisting of representatives of hereditary elders. The second is a professional corporation, which unites not only hereditary priests but also people from other social groups, including burghers and nobles, who accepted the spiritual rank and became secular priests for various reasons. It is concluded that there could be two motivations for the nobility to make such a decision. The first was the material support that a priest received when he became the rector of a church with a rich foundation. The second involved a desire to dedicate one’s life to pastoral ministry, education, and research without career advancement. For example, the author analyzed the way of life and activity of two prominent representatives of the parish clergy of noble origin from Volhynia – Stefan Smotrytskyi and Fedor Meleshko. The connection of Stefan Smotrytskyi’s activity with the traditions of the scientific and educational center in Ostroh and the merits of Volodymyr deacon Fedor Meleshko in the development of schooling in Volhynia are emphasized. It is concluded that role of social interaction of the parish clergy with the nobility in cultural and national movement in Ukraine in the second half of the 16th – mid-17th century was important.
22
Foss, David B. "John Mirk’s Instructions for Parish Priests." Studies in Church History 26 (1989): 131–40. http://dx.doi.org/10.1017/s0424208400010913.
Повний текст джерелаАнотація:
Little is known of John Mirk. When he wrote Instructions, he was, its colophon informs us, a canon regular of Lilleshall priory, Shropshire. Lilleshall was a house of Arroasian canons, a branch of the Augustinian order, so named because its first house was that of St Nicholas, Arras. Lilleshall was founded in 1144–8, and contained some ten canons in 1400.
23
Šimac, Miha. "Ljutomer parish during the Great War." Kronika 70, no. 3 (November 10, 2022): 839–56. http://dx.doi.org/10.56420/kronika.70.3.14.
Повний текст джерелаАнотація:
Drawing on archival materials from the Archdiocesan Archives Maribor and especially on an overview of church records and news items from the Slovenian press, the contribution aims to shed new light on the developments that took place in the parish of Ljutomer during the First World War. These entailed not only a wave of refugees from the Littoral and local casualties but also the presence of military graves in Ljutomer cemeteries, which is a lesser-known fact today.
24
Šimac, Miha. "Ljutomer parish during the Great War." Kronika 70, no. 3 (November 10, 2022): 839–56. http://dx.doi.org/10.56420/https://doi.org/10.56420/kronika.70.3.14.
Повний текст джерелаАнотація:
Drawing on archival materials from the Archdiocesan Archives Maribor and especially on an overview of church records and news items from the Slovenian press, the contribution aims to shed new light on the developments that took place in the parish of Ljutomer during the First World War. These entailed not only a wave of refugees from the Littoral and local casualties but also the presence of military graves in Ljutomer cemeteries, which is a lesser-known fact today.
25
O'Mahony, Eoin, and Michael Murphy. "Drawing lines on pages: remaking the Catholic parish maps of Ireland as a tidal public geography." Irish Geography 51, no. 1 (May 9, 2018): 25–44. http://dx.doi.org/10.55650/igj.2018.1344.
Повний текст джерелаАнотація:
The Catholic parish is arguably the most fundamental unit of territory in Ireland. Over 1,300 of these units cover the entire land surface of the island. Their history and development tells the story of the accretion of institutional power by the Roman Catholic Church. Over the course of the nineteenth century, the Catholic parish became a means of organisation for an institutional church struggling with prohibition only later to become a key unit of social and political activity. Parishes are a vitally important way in which local identity in Ireland is connected with place. However, despite widespread use, the cartographical boundaries of Catholic parishes are not widely known. The boundaries have not been widely used on maps. This paper outlines the results of a project that attempted the initial digitisation of Catholic parish boundaries to make them more available.
In the first part of the paper, we outline the historical and geographical significance of the Catholic parish in Ireland. It is argued that the Catholic parish is both a social and a cartographic representation. The parish materialises a sense of place for Catholics and non-Catholics alike. In the second part of the paper, we report on the work of a project to digitally represent the boundaries of the Catholic parish and diocesan boundaries. It involved six years of work across two universities and a number of other state and non-state actors. More than a technical task, the cartographical representation of digital parish boundaries uncovered a series of local contestations. These contestations point to what are conceptualised here as a tidal geography: an understanding of the meaning of place that recedes and advances. The paper concludes with some challenges to the process of digitisation and a brief discussion of tidal geographies.
26
Vanegas, Raúl, Fabrice Demoulin, Guido Ruivenkamp, and Sabine Henry. "Analysis of the peasants’ livelihood strategies in the Paute basin of Ecuador." MASKANA 11, no. 2 (December 21, 2020): 70–80. http://dx.doi.org/10.18537/mskn.11.02.07.
Повний текст джерелаАнотація:
The article analyses the livelihood of peasant farmers in the rural area of three parishes in the Paute basin in Ecuador. First, the article presents the gathered empirical data of the study sites, respectively the Pichacay in the Santa Ana parish, Caldera in the Javier Loyola parish, and Llavircay in the Rivera parish. Applying the Chayanovian and van der Ploeg interpretation frames, three types of peasant households could be distinguished, based upon their specific organizational forms of producing and reproducing their livelihoods. The article concludes that a more in-depth analysis is needed in the peasant’s art of farming, particularly in their core balance of being conditioned by and linked to as well as resistant to the capitalist economy.
27
Every, George. "The Catholic Community in Walsall 1720–1824." Recusant History 19, no. 3 (May 1989): 313–31. http://dx.doi.org/10.1017/s003419320002029x.
Повний текст джерелаАнотація:
Walsall in the seventeenth and eighteenth centuries was a large parish containing a small borough. The borough claimed to be ‘by prescription’, but it had charters including one given by King Charles the First in 1627. This secured to the corporation ‘of the borough and foreign of Walsall’ authority in the parts of the parish outside the borough. These, called ‘the foreign’, had a vestry meeting of their own at the chapel-of-ease at Bloxwich. They supported their own poor through churchwardens and overseers elected there, but they were obliged to contribute to the repair and improvement of the parish church where they were married and in whose churchyard they were buried until 1733.
28
Ottewill, Roger. "Parish Councils in the Rural District of Basingstoke: The First Twenty Years 1894 to 1914." Hampshire Studies 74, no. 1 (December 1, 2019): 153–69. http://dx.doi.org/10.24202/hs2019007.
Повний текст джерелаАнотація:
To what extent were the high expectations and enthusiasm surrounding the establishment of parish councils in 1894 sustained? An attempt is made to answer this question by considering the experiences of those parishes which constituted the rural district of Basingstoke and were large enough, in terms of their population, to have a council during the period 1894 to 1914. Although the picture which emerges is a varied one it would seem that, with certain exceptions, parish councils did not fully realise their early promise. Nonetheless in rural areas they have afforded a mechanism for highlighting local issues and, wherever possible, resolving them either directly or by bringing pressure to bear on other bodies.
29
Popova, Olga. "The Interaction of Russian parishioners and Russian parish priests through the prism of Russian mentality in the early 20th century." OOO "Zhurnal "Voprosy Istorii" 2020, no. 11-1 (November 1, 2020): 179–91. http://dx.doi.org/10.31166/voprosyistorii202011statyi23.
Повний текст джерелаАнотація:
The paper focuses on the interaction of Russian parishioners and Russian parish priests in the early 20th century. The research analyzes Russian citizens’ appeals to the first State Duma and articles written by the Russian clergy and published in periodical press. The analysis shows that the necessity to pay surplice-fees to the church treasury and to endow parish priests with the altarage created a general resentment and dissatisfaction with the church and the clergy.
30
Baronas, Darius. "Jan Długosz and the first seven parish churches in Lithuania." Lithuanian Historical Studies 12, no. 1 (December 28, 2007): 1–18. http://dx.doi.org/10.30965/25386565-01201001.
Повний текст джерелаАнотація:
This paper is part of a more comprehensive study intended as a renewed interpretation of the account given by the Polish chronicler, Jan Długosz (1415–1480) about the conversion of Lithuania in 1387. For the moment it offers a critical approach to one seemingly unproblematic statement advanced and upheld by Polish and Lithuanian historians alike, a statement according to which Jogaila, the king of Poland and grand duke of Lithuania, established the first seven churches in Lithuania in 1387. This study is conducted on two tracks. First it shows that the documentary evidence for the churches in question (Ukmergė, Maišiagala, Nemenčinė, Medininkai, Krėva, Oboltsy and Haina) is scanty to the point that it does not allow us simply to believe that all the churches were established in one and the same year. Secondly, this article tries to intepret this piece of information supplied by Długosz in the light of a number of other accounts of the first steps in building the ecclesiastical organization of particular countries. It becomes clear that the number seven is a conventional number which has been evoked quite frequently in similar situations by other medieval bookmen and also by Długosz himself (e. g. while describing the conversion of Poland in 966). The final argument of the article calls for renewed attempts to gain a better understanding of the first decades of established Catholic organization in Lithuania, based on the extant source material rather than conventional clichés that were quite widespread in the chronicles of the Middle Ages.
31
Rayzacher-Majewska, Aneta. "Cooperation of the Family, Parish and School in the Eucharistic Formation of the Child on the Example of the Church in Poland." Rocznik Teologii Katolickiej 22 (2023): 83–99. http://dx.doi.org/10.15290/rtk.2023.22.06.
Повний текст джерелаАнотація:
The article discusses preparation for First Holy Communion as a joint work of all three catechetical environments – family, parish and school, highlighting the diverse tasks current on each of them. The necessity of a coherent effort for children who are preparing for full participation in the Eucharist is presented as a prerequisite for effective religious formation, which will not end with the day of the celebration of receiving Jesus the Eucharist for the first time, but will usher in a new quality of life for the child and his loved ones and enable the formation of the Eucharistic attitudes lived out in everyday life. After showing the program assumptions of initiation catechesis in Poland and outlining the tasks of the family, parish and school in preparing children for the First Holy Communion, he points out the practical possibilities of their implementation. The sources for the reflection will be the documents of the universal Church and in Poland, with particular emphasis on the teaching relating to Eucharistic formation and the program assumptions of parish catechesis and school teaching of Roman Catholic religion. After presenting the issue, conclusions Will also be offered for the effective implementation of the theoretical assumptions.
32
Kuć, Joanna. "Odimienne nazwy męskie w XVIl-wiecznych księgach parafialnych z Mokobód." Białostockie Archiwum Językowe, no. 5 (2005): 43–50. http://dx.doi.org/10.15290/baj.2005.05.04.
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The author shows and characterizes one of the characteristic ways of identifying men by using forms coming from first names and using them as surnames on etymological and lexical level on the basis of anthroponomical material from the oldest historic office records coming from the border area of Mazowiecki–Podlaski dialect, that is XVII century parish records from the Mokobody parish. Over 200 such anthroponomies, functioning mainly among people from lower social classes, are the subject of the analysis.
33
Williamson, Magnus. "Liturgical Polyphony in the Pre-Reformation English Parish Church: A Provisional List and Commentary." Royal Musical Association Research Chronicle 38 (2005): 1–43. http://dx.doi.org/10.1080/14723808.2005.10541008.
Повний текст джерелаАнотація:
The great majority of late-medieval lay people encountered the Universal Church most directly, and in some cases exclusively, through their local parish church. The parish has therefore been at the heart of research into lay piety, as witnessed in a range of detailed studies of pre-Reformation beliefs, rituals, rites of passage, clergy, episcopal oversight, parochial administration and social organization. Until recently, however, the ‘soundscape’ of the pre-Reformation parish has received less exhaustive attention, perhaps because the parish has been seen as peripheral or subordinate to the mainstream of musicological research (few first-rank composers are known to have worked within English parish churches), but also because the documentary sources are more disparate and often less complete and informative than the archives of more superficially prestigious institutions. Nevertheless, if the widespread cultivation of polyphonic singing within divine worship was one of the seminal cultural achievements of late-medieval England, what contribution did the parish make towards this revolution? How many parishes maintained polyphonic choirs? What role did the laity play in promoting liturgical polyphony? And what might such initiatives reveal concerning lay attitudes towards liturgical music? Studies of Bristol, London, Louth, Ludlow and York have highlighted the potential of the parish as a focus for musicological research, and have begun to answer some of these questions. The following handlist, an earlier form of which was prepared for the 2002 Harlaxton Medieval Symposium, is intended to serve as a springboard for further research in this field. Although neither complete nor definitive, its aims are to bring together, as comprehensively as possible, the available evidence concerning the singing of liturgical polyphony before 1559, and to provide an overview of the contextual factors which have informed the underlying methodology: to this end, the list itself is preceded by an extended commentary.
34
Breysse, Denis. "La coexistence au village dans un demi-siècle de tensions confessionnelles : Vallabrix (Uzège), 1681-1728." Annales du Midi : revue archéologique, historique et philologique de la France méridionale 133, no. 313 (2021): 63–82. http://dx.doi.org/10.3406/anami.2021.9078.
Повний текст джерелаАнотація:
In the parish of Vallabrix, in Uzège, a young prior took office in 1706 at the end of the Camisard troubles, succeeding his uncle. He wrote a few pages describing the parish, but also testifying to his convictions and concerns. The study of parish registers, extended to neighboring parishes, allows us to understand how the populations of the region were affected by the troubles. The analysis of the notarial registers of the village between 1685 and the death of the prior in 1728 allows us to sketch the portrait of a community where a Protestant minority existed. The focus is on the behavior of successive priors, on the antagonisms that could exist within the community, and on the easing of tensions in the first decades of the 18th century.
35
Žlnay, Stanislav. "Farár Alexander Šindelár vo funkcii starostu obce Piešťany." Notitiae Historiae Ecclesiasticae 12, no. 1 (2023): 41–47. http://dx.doi.org/10.54937/nhe.2023.12.1.41-47.
Повний текст джерелаАнотація:
Very few Slovak communities or cities have in their history a Catholic priest as the head of their administration. One of those was the city of Piešťany, which during the years 1931 – 1938 had as mayor the local priest, Alexander Šindelár. Acting as the mayor of Piešťany, he had a significant contribution in building relationships between the community and spa. In the state archive there is an original copy of his first official mayoral speech. He built the road bridge across the river Vah, and paved streets and paths. For the needs of residents, he founded the new cemetery, which is still operating. Šindelár ended his political activity; he was a district president of Hlinka´s Slovak People´s Party. After the end of his tenure as mayor, he devoted himself solely to pastoral activities in his parish. Šindelár tragically died in his parish in November 1947, after blessing one of the missing bells from the First World War. He is buried in the cemetery not far away from his parish church.
36
Verlinden, Jozef. "The place and date of James Weddell's birth." Polar Record 45, no. 2 (April 2009): 176–77. http://dx.doi.org/10.1017/s0032247408008000.
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ABSTRACTIt has long been suspected that James Weddell was born in Ostend, Belgium. However, no record of his birth was found during earlier searches in the Belgian archives. New searches in the parish registers of Ostend reveal that he was born in that town on 24 August 1787. The Weddell family is recorded in these archives under the name of Waddle, and it was as such that father Waddle signed documents. The parish registers of Ostend are in Latin and James's name was Latinised to Jacobus. The first record of James Weddell thus refers to Jacobus Waddle. In the parish registers are two other documents relating to the Weddell family: the birth of a brother Charles in 1782 and the death of another brother who was also called Jacobus in 1787. Therefore, the family lived in Ostend at least from 1782 to 1787.
37
Wołyniec, Bartłomiej. "Źródła do XIX-wiecznych dziejów podkrakowskiej parafii w Rybnej." Rocznik Przemyski. Historia 1 (29) (December 2023): 203–13. http://dx.doi.org/10.4467/24497347rph.23.013.18919.
Повний текст джерелаАнотація:
Sources for the 19th-century history of the parish in Rybna near Cracow Local history, including histories of parishes as centres of religious but also social and cultural life, have long been the focus of interest of both historians, history lovers and local patriots. This is also the case of the parish in Rybna, which has recently become the theme of a monograph – of popular-science nature, though based on extensive archive research. Even though it does not exhaust the theme of the history of that village and parish near Cracow, it is a perfect point of reference for this paper. The 19th century was very significant for the history of the Rybna parish: among others, a new church was built there in the first quarter of that century. That is why the sources from that period are pretty significant, if not fundamental in many aspects. The documents developed at that time are now kept in several institutions, of which the most important are the Archive of the Metropolitan Curia in Cracow and the National Archive in Cracow. This paper discusses the materials kept there.
38
Darcviev, Anzor V. "A Brief Essay on the History of the Lisri Parish of the Vladikavkaz Diocese." Vestnik of North Ossetian State University, no. 4 (December 25, 2022): 28–43. http://dx.doi.org/10.29025/1994-7720-2022-4-28-43.
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The article researches the history of the Orthodox parish of the Church of the Assumption of the Blessed Virgin Mary in the mountain village of Lisri. In late 19th/early 20th century . Russian Orthodox Church was very active in terms of missionary, cultural and educational work in the mountain parishes of Ossetia. For well-known reasons, this activity and its results had not been investigated for a while, resulting in a gap in the historiography of the region, and now it is crucial to fill it in. The novelty of the study consists in the wording of the problem: the object of the study is an Orthodox parish as a grass-roots structural unit of the church, while clergymen’s personalities are reserarched through the prism of the history of the parish they served in. In addition, the fact of the existence of the Lisri parish has not been reflected in any scientific work on the history of Christianity in Ossetia and has been traced back basing on documents that had not been researched for a long time. The objective of the work was to study the history of the development of one of the major Orthodox parishes in the mountainous part of Ossetia. The identities of priests and church servants from the parish of the Uspensky church at different times were identified based on on archive materials, and their activity aimed at the promotion of the Lisri parish was shown. It is the first time a foreign source containing data on the life of the parish of Lysr in 1909 is mentioned by the reaserchers. The tolerant character of interaction between the Orthodox Church and the traditional Ossetian community is noted. After analyzing a number of sources the authors conclude that the subtle missionary work and respectful attitude towards Ossetian culture that was noted in clergy of all levels (including the bishop) in many ways determined the success of Orthodoxy in the Lisri parish, which in just 10 years since being inaugurated had become one of the most significant church parishes in the mountainous part of Ossetia.
39
Wolniewicz, Marian. "Ze wspomnień o księdzu Teodorze Korczu pierwszym proboszczu w Gorzycach Wielkich." Ecclesia. Studia z Dziejów Wielkopolski, no. 11 (October 15, 2018): 283–302. http://dx.doi.org/10.14746/e.2016.11.10.
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The beginnings (from 1936) of the history of the parish in Gorzyce Wielkie, which originated from a part of a parish in Ostrów Wielkopolski, are shown through the fascinating personality of Fr. Teodor Korcz, who became its first pastor. His interests by far exceeded traditional pastoral ministry. The text is a valuable contribution to studies on the depiction of the rural community in the religious, social, folk and even folkloristic aspects.The author of the text, Fr. Marian Wolniewicz, was a witness of Fr. Korcz’s activity, so his account can be recognized as a genuine testimony.
40
Widera, Michał. "Inwentarz parafii Rząśnia z 1918 r." Przegląd Archiwalno-Historyczny 9 (2022): 263–82. http://dx.doi.org/10.4467/2391-890xpah.22.013.17225.
Повний текст джерелаАнотація:
Parafia pw. św. Rocha w R ząśni z pewnością istniała już w 1403 r. Pierwszy drewniany kościół przetrwał do XVI w., a następnie w jego miejscu wzniesiono nowy, który przetrwał do 1862 r. W 1918 r. proboszczem parafii został ks. Wacław Kokowski. Inwentarz własności kościoła i probostwa w R ząśni został sporządzony w związku z jego instalacją na urzędzie, której dokonał dziekan przy udziale członków dozoru kościelnego. Przedstawia on ówczesny stan kościoła, który został wybudowany w latach 1862–1866, jego wyposażenie wraz ze szczegółowym wykazem naczyń i szat liturgicznych oraz ksiąg parafialnych i sprzętów kościelnych, a także zwięzły opis cmentarzy, plebanii, budynków gospodarczych i majątku ziemskiego. Inventory of the Rząśnia parish from 1918 It is certain that the St. Roch parish in Rząśnia existed in 1403. The first wooden church survived until the 16th century. It was later replaced by a new church that stood until 1862. In 1918, father Wacław Kokowski became the vicar of the parish. The inventory of the assets of the church and the vicarage in Rząśnia was made in connection with his appointment to this parish by the dean accompanied by the members of the church’s supervisory body. The inventory presents the condition of the church built in the years 1862–1866 and contains lists of fittings, vessels, and robes, as well as the parish books and church equipment, with a brief description of cemeteries, the vicarage, farm buildings, and the estate.
41
Gracheva, Yulia E. "Public Schools of Dorpat District in the Beginning of the Reign of Emperor Alexander the First." Vestnik of Saint Petersburg University. History 66, no. 2 (2021): 364–76. http://dx.doi.org/10.21638/11701/spbu02.2021.203.
Повний текст джерелаАнотація:
The purpose of the article is to show the nature of the relationship between Emperor Alexander I, professor of the University of Dorpat Georg Friedrich Parrot and members of the Ministry of Public Education in the process of discussing the reform of parish schools in the Dorpat educational district at the beginning of the 19th century. Professor Parrot became the author of a project on the establishment of parish schools in the district, and his close friendship with the king made it possible to hope for the approval of his ideas by the minister. However, having received the initial support of the emperor, the Dorpat professor faced resistance from some members of the Main Directorate of Schools who did not want to amend the decisions which had already been adopted, and then the military conflict with France became a serious obstacle to the implementation of the planned transformations. Over the course of two years, Parrot had made changes to the text of the draft three times, but could not achieve the final consent of Alexander I. The author comes to the conclusion that Parrot’s desire to get special conditions and partial state maintenance for parish schools of the Dorpat district was unfeasible given the context of the protracted war and the worst financial crisis. The article introduces into scholarship an unpublished correspondence between the emperor and the Dorpat professor, which significantly supplements the idea of the reforms of public education in the first decade of the 19th century.
42
Black, J. William. "From Martin Bucer to Richard Baxter: “Discipline” and Reformation in Sixteenthand Seventeenth-Century England." Church History 70, no. 4 (December 2001): 644–73. http://dx.doi.org/10.2307/3654544.
Повний текст джерелаАнотація:
Already famous for his best-selling books on Christian devotion and increasingly infamous for his attempts at a theological synthesis of Calvinist and Arminian perspectives on salvation—which (no surprise) pleased hardly anyone—Richard Baxter (1615–91) nearly succeeded in redefining English pastoral practice before the Restoration brought his experiment in pastor-led, parish-based reformation to a frustrating end. At the core of his efforts to bring reformation to Kidderminster lay his efforts to establish a parish-based system of church discipline that would preserve the integrity of the sacraments and thus rob separatists of one of their primary excuses for abandoning the parochial system. This article seeks to place Baxter's effort to develop a strategy for an effective church discipline in its historical context. In particular, I will first consider the precedents to the system which Richard Baxter developed for St. Mary's parish. Special attention will be given to Martin Bucer's Reformation-era prescription for reforming the discipline of the church and the intriguing possibility that Baxter's strategy was actually a recovery of Bucerian pastoral emphases. Second, I will trace the evolution of Baxter's own program for discipline. Finally, I will discuss the impact Baxter's discipline had on his wider goal of reformation, both in his parish and beyond.
43
DANUBIO, MARIA ENRICA, and DAVIDE PETTENER. "MARITAL STRUCTURE OF THE ITALIAN COMMUNITY OF BOSTON, MASSACHUSETTS, 1880–1920." Journal of Biosocial Science 29, no. 3 (July 1997): 257–69. http://dx.doi.org/10.1017/s0021932097002575.
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The marital structure of Italians living in Boston, Massachusetts, in the period 1880–1920 was studied in order to explore the integration process in the urban context. The study analyses endogamy and inbreeding, using data on 15,579 marriages from the parish books of the three Italian parishes of Boston. Endogamic rates are very high and increased in time, ranging from 93·9% to 97·3%. This correlated with the growth of the Italian community and the decline of the biased sex ratio. One parish, Our Lady of Pompeii in the South End, displays lower endogamic rates because of the reduced and scattered population attending it. The rate of consanguineous (2·33%) and isonymous (6·38%) marriages, and the coefficients of inbreeding, alpha; (0·98×10−3) and Ft (0·0159), are similar to those of north Italian populations, and lower than those for south and insular Italy. The parish of Our Lady of Pompeii shows consistently higher values than the other two parishes. Marriages between first and second cousins are the main cause of the above values in each parish. Consanguineous marriages and inbreeding increased over time, from the 1890s, and this is in general agreement, although slightly delayed, with the Italian trend.
44
Castillo, Leydy Nathaly, James Calva, Jorge Ramírez, Giovanni Vidari, and Chabaco Armijos. "Chemical Analysis of the Essential Oils from Three Populations of Lippia dulcis Trevir. Grown at Different Locations in Southern Ecuador." Plants 13, no. 2 (January 16, 2024): 253. http://dx.doi.org/10.3390/plants13020253.
Повний текст джерелаАнотація:
In this investigation, we have analyzed for the first time the essential oils (EOs) isolated by steam distillation of the leaves and flowers of Lippia dulcis Trevir., grown at three different locations in southern Ecuador: the Catacocha canton (Ca), the Vilcabamba parish (Vi), and the Chuquiribamba parish (Ch). Around 98.5% of the oils’ constituents were identified by Gas Chromatography-Mass Spectrometry (GC-MS) and Gas Chromatography-Flame Ionization Detector (GC-FID) analysis using a DB-5ms capillary column. Sesquiterpene hydrocarbons were predominant in the EOs (79.77, 78.22, and 76.51%, respectively). The most representative constituents of the sample from the Ca canton were β-cedrene (16.75%), δ-selinene (11.04%), and β-cubebene (12.09%), while the sample from the Vi parish was characterized by the abundant presence of β-cedrene (17.9%), δ-selinene (12.52%), and bicyclogermacrene (11.34%). β-Cedrene (18.89%), δ-selinene (11.78%), and δ-cadinene (11.07%) were the main constituents of the essential oil (EO) from the Ch parish. The likely occurrence of low amounts of thermolabile hernandulcin in the volatile oils was indicated by the presence of the fragmentation products 6-methyl-5-hepten-2-one and 3-methyl-2-ciclohexen-1-one. In summary, the study gave us a clue to the variability of Lippia dulcis chemotypes depending on the collection sites.
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Moore, James. "Parish councils, political inclusion, Liberal politics and the question of class: the 1894 elections as a forgotten phase in British democratization." Historical Research 95, no. 267 (November 24, 2021): 62–81. http://dx.doi.org/10.1093/hisres/htab035.
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Abstract The creation of parish councils in 1894 has been somewhat neglected by historians of democratization and social class. This article explores how questions of political inclusion and class became important features of the first parish council elections. The National Liberal Federation and allied pressure groups encouraged electors to see the elections as a battle between working people and the privileged orders. Contrary to what is sometimes suggested, this demonstrates that ‘class politics’ was sometimes an important part of Liberal electoral strategy. Ultimately, the councils brought important changes to local political life, with working men elected to parishes in significant numbers.
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Haasl, Michael. "Catholic parish mission partnerships: Faith basis, practice, and ethical considerations." Missiology: An International Review 46, no. 4 (October 2018): 407–27. http://dx.doi.org/10.1177/0091829618798344.
Повний текст джерелаАнотація:
Parish mission partnerships have become a major mode of international mission in the US Catholic Church. This is the first large study of Catholic parishes from around the country that are engaged in such partnerships (N=91) that examines how practitioners understand the purpose and goals of the partnerships, their faith basis, and the principles and values that undergird them. It also explores how the practitioners engage in parish mission partnerships, how they learned to do so, and their awareness of potential ethical concerns in partnerships regarding dependency, paternalism, and the self-esteem of their non-US partners.
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CIAPPARA, FRANS. "Religion, kinship and godparenthood as elements of social cohesion in Qrendi, a late-eighteenth-century Maltese parish." Continuity and Change 25, no. 1 (May 2010): 161–84. http://dx.doi.org/10.1017/s0268416010000019.
Повний текст джерелаАнотація:
ABSTRACTThis micro-study examines the Maltese parish of St Mary's (Qrendi) in the second half of the eighteenth century. First it will be argued that – as in many other contemporaneous communities – migration to other parishes made its population extremely fluid. A second interest lies in the extent to which social distinctions and unruly behaviour further disrupted village solidarity. Finally there will be a consideration of the thesis that such unstable elements were counterbalanced by various integrative ties that bound the Qrendin together, such as charity, the obligations of neighbourliness and an intense devotion to the parish, kinship and godparenthood.
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Melnikov, Ilya A. "MISCELLANIES OF OLD BELIEVERS AND ORTHODOX SPIRITUAL VERSES IN 20TH – 21ST CENTURIES: FROM A GIFT TEXT TO A COPY TEXT." Folklore: structure, typology, semiotics 5, no. 2 (2022): 73–85. http://dx.doi.org/10.28995/2658-5294-2022-5-2-73-85.
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The article is devoted to the tradition of giving spiritual verses as a gift, which arose among Old Believers and representatives of the Orthodox Church parish circle in the first half of the 20th century influenced by the genre of. The Old Believers’ miscellanies, called “Sticharniks”, kept in regional book collections or currently existing among believers, were used as the material. The place of the spiritual verse in the traditional process of donation is demonstrated, as well as the function of preserving the individual memory of the donator, which in the Old Believers and the Orthodox Church parish environment performed the handwritten “Sticharniki”.
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Eno Grace Nta,. "A review of catholic men organisation (cmo) the history of st. Paul parish, university of calabar: my life as a catholic faithful, 2021 international father’s day celebration essay- writing competition results, 12th june, 2021." Global Journal of Educational Research 21, no. 2 (August 31, 2022): 173–74. http://dx.doi.org/10.4314/gjedr.v21i2.10.
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INTRODUCTION
The Catholic Men Organisation (CMO) is one of the four major organisations in the Church, the others being Catholic Women Organisation (CWO), Nigerian Federation of Catholic Students (NFCS) and Holy Childhood Association. The CMO is the pillar of the Church and as its motto, “Christ is our Leader” provides exemplary leadership in the Church. Members of the CMO are heads of their various families and understand the need to plan for every member of the family. Since 2006 when the first International father’s Day celebration took place in St Paul, children and students have played a key role. They have entertained the Parish with traditional dance displays, and had essay-writing competitions in 2007 and 2021. In addition, three undergraduate students enjoyed scholarship awards in 2021. Of course, the focus on students and children is not surprising since St. Paul is a predominantly student parish otherwise usually referred to as the Wisdom Parish.
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Jemielity, Witold. "Rezydencja duchownych w Królestwie Polskim." Prawo Kanoniczne 44, no. 3-4 (December 10, 2001): 185–205. http://dx.doi.org/10.21697/pk.2001.44.3-4.07.
Повний текст джерелаАнотація:
Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.