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Books on the topic 'Cathcart Old Parish Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Church, Shettleston Old Parish. Shettleston Old Parish Church: A parish history, 1751-1991. Glasgow: The Church, 1991.

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2

The old parish churches of Scotland. Malvern, Worcs: Folly Publications, 1994.

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3

Cullen, Irene S. Excavations at Govan Old Parish Church, 1994. Glasgow: Glasgow University, 1995.

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4

Rush, Sally Joyce. The stained glass windows of Govan Old Parish Church. Edited by Davidson Kelly Tom. (Govan: Friends of Govan Old), 1990.

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5

Sowler, Tom. The Parish Church of Stockton on Tees: Commonly called the old church. (Stockton on Tees): Stockton on Tees Borough Council Museum Service, 1988.

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6

Church, Scone Old Parish. Stones of destiny: The story of Scone old parish church. (Scone): Kirk Session of Scone Old Parish Church, 1986.

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7

Peden, Henry C. St. George's (Old Spesutia) Parish, Harford County, Maryland: Church and cemetery records, 1820-1920. Westminister, Md: Willow Bend Books, 2002.

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8

Symposium, Philadelphia Catholic History. The Catholic parish in urban America: The foundation for creative social and theological traditions. Philadelphia: [s.n.], 2008.

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9

Heavener, Robert. Credo: Dunganstown : an age-old Irish parishwith a living message for everyman today. Jordanstown, Co. Antrim: Cromlech Books, 1993.

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10

Elliott, David Raymond. Two Magheracross Parish burial grounds: Old Magheracross Graveyard and the Ballinamallard Church of Ireland Churchyard, County Fermanagh. Parkhill, Ont: Kinfolk Finders, 2010.

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11

Community, Iona. A service of thanksgiving and recommitment in gratitude for the life of George Fielden MacLeod (The Very Rev. Lord MacLeod of Fuinary, D.D.) 1895-1991: Sunday, 21st September, 1991, Govan Old Parish Church, Glasgow. [Glasgow]: Iona Community, 1991.

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12

Enjoying Old Parish Churches. Carnegie Publishing, 1999.

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13

Paul, W. Norman. Enjoying Old Parish Churches. Carnegie Publishing, 1999.

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14

Salter, Mike. The old parish churches of Cornwall. Folly Publications, 1999.

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15

John, Durham, Durham Beryl, and Highland Family History Society, eds. Monumental inscriptions Avoch parish church and old burial ground. [Inverness]: Highland Family History Society, 1995.

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16

Cumbernauld and Kilsyth District Museums., ed. Cumbernauld Old Parish Church: Inventory and index of gravestones. [Cumbernauld]: Cumbernauld and Kilsyth District Museums, 1986.

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17

Sutton, Frederick Heathcote. Church Organs: Their Position and Construction. Library Reprints, 2001.

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18

Peden, Henry C. Jr. St. Georges (Old Spesutia) Parish, Harford County, Maryland: Church and Cemetery Records, 1820-1920. Heritage Books, 2007.

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19

Govan and its early medieval sculpture. Stroud, Gloucestershire: Alan Sutton, 1994.

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20

Govan and Its Early Medieval Sculpture (Art/Architecture). Sutton Publishing Ltd, 1994.

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21

John, Harvey, ed. Govan Old Parish Church, 1888-1988: Acentenary celebration of its founders, its worship, its building and its people. Glasgow: Wild Goose, 1988.

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22

G, Beattie Alastair, and Beattie Margaret H, eds. Pre-1855 gravestone inscriptions in the burial ground of the Old High Church in the parish of Inverness in the county of Inverness-shire. [Edinburgh]: A G & M H Beattie, 1995.

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23

Highley, Christopher. Theatre, Church, and Neighbourhood in the Early Modern Blackfriars. Edited by Malcolm Smuts. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199660841.013.35.

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This chapter examines the relationship between theater and church in the early modern London parish of St. Anne, Blackfriars. From the 1580s, the parish of St Anne gained notoriety for its Puritan ministers and residents. For a brief period in the 1590s, these godly forces prevented Burbage, Shakespeare, and their fellows from opening a new indoor theater in part of the old Dominican monastery. But eventually the theatre opened and a culture of performing and playgoing became a well-established part of the local life. By looking closely at the individuals involved and at the social and economic forces at play in the Blackfriars, this chapter argues that coexistence, not conflict, characterized relations between the Godly and their neighborhood playhouse in this corner of the City.

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24

Kanter, Deborah E. Chicago Católico. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252042973.001.0001.

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This book uses the Catholic parish to view Mexican immigration and ethnicity in the United States with a focus on Chicago. For Mexican immigrants, the parish had an Americanizing influence on its members. At the same time, many Mexican Americans gained a sense of mexicanidad by participating in the parish’s religious and social events. This process of building a Mexican identity and community in Chicago began in the 1920s. The first parishes served as refuges and as centers of community and identity. Mexicans fiercely attached themselves to specific parishes in Chicago, much like European American groups before them. The book explores how Chicago’s expanding Mexican Catholic population, contained in just two parishes prior to 1960, reshaped dozens of parishes and entire neighborhoods. The laity, often with Spanish-speaking clergy, made these parishes Mexican. The third largest archdiocese in the United States has, in many ways, become “Chicago católico,” a place where religious devotions hold sway well beyond church doors. With its century-old Mexican population, Chicago presaged a national trend. Today Latinos comprise 17 percent of the US population. This book’s parish-level research offers historic lessons for myriad communities currently undergoing ethnic succession and integration around the nation.

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25

Farriss, Nancy. Catechists and Catechism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190884109.003.0007.

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The religious orders recruited the aid of the Indian ruling classes in introducing Christianity, and this alliance served to support both the new religion and the old elites. Their monopoly of alphabetic literacy helped to guarantee their status within indigenous society and provided a vital tool for mediating with the Spanish overlords. Although generally denied access to the highest ranks within the church, Indian elites received a privileged education that placed them in control of parish administration and parish schools, where the ABCs of reading and the basic catechism lessons were linked in the same printed primers. The religious orders debated how much religious instruction was required for a valid baptism. Christian identity was measured by the ability to recite the basic prayers, but rote learning unenhanced by explanation produced a weak grasp of Christian doctrine.

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