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Journal articles on the topic 'Church buildings, united states'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Tsvetkova, Polina. "The оrigin of the palladian tradition in the early church architecture of North America of the 17–18th centuries". St. Tikhons' University Review. Series V. Christian Art 49 (31 березня 2023): 42–49. http://dx.doi.org/10.15382/sturv202349.42-49.

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The article discusses the stage of formation and development of classical architectural traditions in the United States of America in the 17th-18th centuries on the example of the church architecture of Swedish settlers. The main direction in which both foreign architects and later national American masters worked was classicism, often manifested in the forms of Palladianism. The article describes the degree of influence of A. Palladio's architectural treatise on colonial building practice. Church buildings were built in the settlements the very first and best preserved, for this reason, it is

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Dunaevskiy, Evgeniy. "ARCHITECTURAL AND CONSTRUCTIVE FEATURES OF ORTHODOX CHURCHES OF THE WESTERN UKRAINIAN DIASPORA." Urban development and spatial planning, no. 78 (October 29, 2021): 173–91. http://dx.doi.org/10.32347/2076-815x.2021.78.173-191.

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As the title implies the paper deals with the architectural and design features of the Orthodox Churches of the Western Ukrainian Diaspora, the principles of their placement in the development of cities and towns. The purpose of the publication is to study the Orthodox architecture of the Ukrainian diaspora, to determine the main stages of formation, development of Orthodox Church building outside Ukraine. The article spotlights a number of political, economic and social circumstances that have forced many Ukrainians to travel to other countries. The four largest waves of immigration hav

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Dávila, María Teresa. "Building a Church of Liberation: Orthopraxis as the Public Shape of the Church’s Common Good." Journal of the Society of Christian Ethics 42, no. 2 (2022): 265–72. http://dx.doi.org/10.5840/jsce2022/2023422104.

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Examining the ethics of the church as an institution necessarily asks what can serve as criteria or ultimate aims for the functioning of institutions responsible for nourishing and supporting Christian witness in society. For liberation theology and ethics, orthopraxis—righteousness in the practices both within and outside the church for the sake of becoming the church of the poor—becomes such criteria. Becoming a church of liberation, the church of the poor, allows us to evaluate the church as an institution or polis with a particular common good that ought to be shaped for and put at the ser

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Nduka, JKC, OE Orisakwe, and CA Maduawguna. "Lead levels in paint flakes from buildings in Nigeria: a preliminary study." Toxicology and Industrial Health 24, no. 8 (2008): 539–42. http://dx.doi.org/10.1177/0748233708098125.

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Lead is a malleable metal previously used to improve the durability and color luster of paint applied in homes and on industrial structures such as bridges. Lead has deleterious effects on multiple organs in humans. There is paucity of information on the extent of the use of lead-based paint in Nigerian houses. This study has attempted to estimate the extent of use of lead-based paint in buildings in Eastern Nigeria using 168 buildings. Flaked paint samples were collected from residential, church, commercial, and school buildings from four most populous cities in Eastern Nigeria namely Enugu,

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Rasmussen, Birgit Brander. "“Attended with Great Inconveniences”: Slave Literacy and the 1740 South Carolina Negro Act." PMLA/Publications of the Modern Language Association of America 125, no. 1 (2010): 201–3. http://dx.doi.org/10.1632/pmla.2010.125.1.201.

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It was early morning on Sunday, 9 September 1739. While most South Carolina settlers were preparing for church, nearly Two dozen slaves gathered near the Stono River less than twenty miles from Charlestown. After attacking a local store to secure firearms, the group moved south toward Saint Augustine, Florida, swelling in number and spreading terror along the way. The rebels killed more than twenty settlers and set numerous buildings on fire before being defeated by a colonial militia at the Edisto River the following day (Wood 306-26). This unprecedented insurrection rocked the colony to its

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Wadsworth, Nancy. "Bridging Racial Change: Political Orientations in the United States Evangelical Multiracial Church Movement." Politics and Religion 3, no. 3 (2010): 439–68. http://dx.doi.org/10.1017/s1755048310000131.

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AbstractRecent years have witnessed the rise of a multiracial church (MRC) movement in American evangelicalism. Leaders of this movement articulate a “biblical mandate”-based mission for breaking patterns of racial homogeneity in pursuit of more diverse, egalitarian, and vibrant churches. While participants are passionate about what they see as a powerful racial change effort in their religious communities, they express a variety of orientations about the potential political implications of faith-based MRC-building. Drawing from interview-based research inside MRC settings, I find that most pa

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Pope-Levison, Priscilla. "Male Advocates in the Early Decades of the Transatlantic Methodist Deaconess Movement." Methodist History 59, no. 4-5 (2021): 215–27. http://dx.doi.org/10.5325/methodisthist.59.4-5.0215.

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Essay Abstract “Male Advocates in the Early Decades of the Transatlantic Methodist Deaconess Movement” will analyze the pivotal contributions in the early decades of the deaconess movement of male advocates as founders, financiers, bishops, clergy, authors, and spouses. These men, representing Methodist denominations in the United States, Canada and Great Britain, utilized their power to lobby and cast affirmative votes for denominational approval. They penned detailed studies about deaconesses that provided historical propaganda for the movement, donated buildings and capital to finance deaco

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Burg, Steven. "The Material Culture of Pennsylvania’s African American Cemeteries and Burial Grounds." Pennsylvania History: A Journal of Mid-Atlantic Studies 90, no. 4 (2023): 542–85. http://dx.doi.org/10.5325/pennhistory.90.4.0542.

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ABSTRACT Pennsylvania’s historic African American cemeteries share common physical characteristics with Black cemeteries found in other regions of the United States. However, the Commonwealth’s unique history, culture, and geography have influenced these sites’ material culture and shaped them into unique landscapes with distinctive features. This article begins by examining the historical forces that contributed to the creation of more than 150 separate burial grounds across the state. It then considers five characteristics that together make Pennsylvania’s African American cemeteries distinc

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Montecel, Xavier M. "Eucharist, Synodality, and Ethics: Making Connections." Religions 14, no. 11 (2023): 1379. http://dx.doi.org/10.3390/rel14111379.

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The central premise of this article is that synodality ought to be grounded in the Eucharist. The author explores the implications of this claim in the areas of ecclesiology and ethics. On the side of ecclesiology, the author argues that the Eucharist is the ritual and theological center of a synodal church. In the context of its own life, considered not only at an abstract theological level but at a practical and political level as well, the church cannot be synodal if it is not attentive to its Eucharistic origins. Synodality is the key in which communion is realized. The author discusses th

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Dickerson, Dennis C. "Building a Diasporic Family: The Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church, 1874–1920." Wesley and Methodist Studies 15, no. 1 (2023): 27–45. http://dx.doi.org/10.5325/weslmethstud.15.1.0027.

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ABSTRACT This article argues that the missionary language of the Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church was cast in familial and kinship nomenclature that eschewed the evil of racial hierarchy. Although routine missionary vernacular about heathen Africa and its need for Christianization and civilization appeared in the rhetoric of AME women, they more deeply expressed a diasporic consciousness that obligated Black people on both sides of the Atlantic to resist Euro-American hegemony. The capacious embrace of the WPMMS for Black women—whether in the Uni

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Garrard, Virginia. "Hidden in Plain Sight: Dominion Theology, Spiritual Warfare, and Violence in Latin America." Religions 11, no. 12 (2020): 648. http://dx.doi.org/10.3390/rel11120648.

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Historically, Protestant churches in Latin America regarded the ‘world’ as a realm of sin and impurity. The proper focus of the church, they believed, was on salvation, and building a community of the saved. In recent years, this has begun to change, as evangelicals have entered the political arena in force. Many are motivated by ‘Dominion theology’, a long hidden movement that works to bring a network of conservative Christians to political power in order to affect ‘dominion’ over the earth to hasten the Kingdom of God. Although its origins are in the United States, this is a global movement,

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Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930." Journal of the Canadian Historical Association 23, no. 1 (2013): 179–214. http://dx.doi.org/10.7202/1015732ar.

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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new

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Busciglio-Ritter, Thomas. "‘Covetable pictures’." Journal of the History of Collections 32, no. 1 (2018): 73–90. http://dx.doi.org/10.1093/jhc/fhy059.

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Abstract Born in 1820, John Taylor Johnston is a pivotal figure in the history of American collecting. A pioneer in transatlantic art collecting, his numerous visits to Europe helped him develop his taste, enrich his possessions, and build a reliable network of artists and dealers. He then re-injected this experience into a rising New York art market, becoming the first collector to enjoy success through the weekly public opening of a domestic art gallery. Here he displayed his highly-praised collection of European and American paintings, comprising works by Vernet, Gérôme, Meissonier, Homer a

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Cunningham, Sidney. "Subscribing to gendertrash." Papers of The Bibliographical Society of Canada 57 (May 25, 2020): 13–41. http://dx.doi.org/10.33137/pbsc.v57i0.32785.

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This article situates the Canadian zine series gendertrash between the international political context of early 1990s trans periodicals and its material roots in Toronto’s Church-Wellesley village, while also providing a brief discussion of how its form and distribution relate to contemporary scholarship on the zine as genre. Published cross-promotional materials in a number of influential trans periodicals from Canada and the United States, as well as archived correspondence, demonstrate the ‘zine’s involvement in broader networks of solidarity and resource-sharing – against which the radical

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Bishop, Alex J., and James W. Ellor. "INTEREST GROUP SESSION—RELIGION, SPIRITUALITY AND AGING: KEEPING FAITH ALIVE: ADVANCING THE NEXT GENERATION OF RELIGIOUS AND SPIRITUAL INQUIRY IN GERONTOLOGY." Innovation in Aging 3, Supplement_1 (2019): S358. http://dx.doi.org/10.1093/geroni/igz038.1302.

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Abstract A compelling body of evidence suggests that church attendance and spiritual practices increase as persons approach the end life. In fact, a growing number of baby boomers in the United States are returning to church and reconnecting with their faith communities. A primary reason for this surge in religious engagement involves a personal desire to turn away from the material pursuits of life and achieve a sense of meaning and fulfillment amid increasing frailty and vulnerability. However, most religious institutions do not have the necessary resources to support an ever increasing olde

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BENNETT, JOSHUA. "AUGUST NEANDER AND THE RELIGION OF HISTORY IN THE NINETEENTH-CENTURY ‘PRIESTHOOD OF LETTERS’." Historical Journal 63, no. 3 (2020): 633–59. http://dx.doi.org/10.1017/s0018246x19000645.

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AbstractThe Berlin ecclesiastical historian, August Neander (1789–1850), developed a religiously driven conception of history which excited contemporaries across the Protestant world. This article reconstructs the impetus which Neander gave to the creation of a religiously cosmopolitan historical imagination in Germany, Britain, and the United States. At a time when Hegelian and ‘scientific’ models of historical progress foretold a post-Christian future for civilization, Neander's alternative idea of world history, centred on the leavening spread of the invisible church through contrasting for

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Novo Malvárez, Margarita, and Joseph R. Hartman. "La Catedral de la Inmaculada Concepción de Kansas City (Missouri). Un recurso patrimonial en un escenario de diversidad religiosa." Vegueta. Anuario de la Facultad de Geografía e Historia 21, no. 2 (2021): 137–60. http://dx.doi.org/10.51349/2021..2.06.

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En Estados Unidos no hay religión oficial, ni confesionalismo, ni Iglesia de Estado, pero la religión tiene un peso superior a otros países occidentales. La ciudad más poblada de Missouri, Kansas City, es un ejemplo de diversidad religiosa, en cuyo escenario destaca una catedral católica. Estudiamos la evolución del edificio y modelo de gestión patrimonial a partir de una metodología cualitativa y de la realización de entrevistas a religiosos y gestores culturales. Un modelo que puede transformarse como consecuencia de los procesos de recentralización y gentrificación que están afectando al Po

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Novo Malvárez, Margarita, and Joseph R. Hartman. "La Catedral de la Inmaculada Concepción de Kansas City (Missouri). Un recurso patrimonial en un escenario de diversidad religiosa." Vegueta. Anuario de la Facultad de Geografía e Historia 21, no. 2 (2021): 137–60. http://dx.doi.org/10.51349/veg.2021.2.06.

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En Estados Unidos no hay religión oficial, ni confesionalismo, ni Iglesia de Estado, pero la religión tiene un peso superior a otros países occidentales. La ciudad más poblada de Missouri, Kansas City, es un ejemplo de diversidad religiosa, en cuyo escenario destaca una catedral católica. Estudiamos la evolución del edificio y modelo de gestión patrimonial a partir de una metodología cualitativa y de la realización de entrevistas a religiosos y gestores culturales. Un modelo que puede transformarse como consecuencia de los procesos de recentralización y gentrificación que están afectando al Po

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Schultz, Joshua A., and Viktoria Henriksson. "Structural assessment of St. Charles hyperbolic paraboloid roof." Curved and Layered Structures 8, no. 1 (2021): 157–66. http://dx.doi.org/10.1515/cls-2021-0015.

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Abstract At the time of completion in 1961, the roof of St. Charles Church became the largest unbalanced hyperbolic paraboloid structure in the United States and the only shell structure in Spokane, WA. Situated on an 8-acre site on the north side of the city, St. Charles is a modernist structure designed through partnership of Funk, Molander & Johnson engineers, architect William C. James and in consultation with Professor T.Y. Lin of the Structural Engineering Laboratory at the University of California, Berkeley. This asymmetric structure spans over 33.5 m (110 ft) and utilizes folded ed

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van Rooden, Peter. "Public Orders into Moral Communities: Eighteenth-Century Fast and Thanksgiving Day Sermons in the Dutch Republic and New England." Studies in Church History 40 (2004): 218–39. http://dx.doi.org/10.1017/s0424208400002898.

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In the eighteenth century, both in the Dutch Republic and in the colonies of New England, collective repentance and social reconciliation with God were institutionalized in great common rituals. In both polities, Fast and Thanksgiving Days were proclaimed by civil authority, and these occasions brought people together into churches to hear ministers interpret their common situation. These rituals were the main way in which the New England colonies and the Dutch Republic expressed their unity as political communities. It was this aspect of these sermons that made them of interest to nineteenth-

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Hochberg, Joshua. "CHURCH ATTENDANCE AND PROTEST PARTICIPATION IN THE UNITED STATES." Politics and Religion Journal 17, no. 2 (2023): 383–409. http://dx.doi.org/10.54561/prj1702383h.

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While church attendance is linked to many forms of civic and political engagement, the relationship between church attendance and protest participation is underexplored. Drawing on three waves of the Cooperative Election Study, I examine whether church attendance is positively and significantly associated with protest participation among both the general US adult population and specific religious traditions. I find that church attendance is a positive and significant predictor of protest participation among the general population, Catholics, Mainline Protestants, Black Protestants, and Jews. H

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Keller, William B. "BUILDINGS OF IOWA (Buildings of the United States). David Gebhard , Gerald MansheimBUILDINGS OF MICHIGAN (Buildings of the United States). Kathryn Bishop Eckert." Art Documentation: Journal of the Art Libraries Society of North America 12, no. 3 (1993): 136–37. http://dx.doi.org/10.1086/adx.12.3.27948573.

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Ferré, John P. "Protestant Press Relations in the United States, 1900–1930." Church History 62, no. 4 (1993): 514–27. http://dx.doi.org/10.2307/3168075.

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Protestant churches in the early twentieth century were vexed by dwindling attendance, a clear sign of their declining social authority. The Reverend William C. Skeath complained about “the masses of the passively religious who have closed their ears to the sermon subject and their doors to pastoral visitation.” Likewise, inHow to Fill the Pews, Ernest Eugene Elliott said that because no more than two-fifths of church members went to church on any given Sunday, the church had ceased to be the chief forum in American public life.

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Binfield, Clyde. "The Bolton Prelude to Port Sunlight: W. H. Lever (1851–1925) as Patron and Paternalist." Studies in Church History 42 (2006): 383–93. http://dx.doi.org/10.1017/s0424208400004095.

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Christ Church United Reformed Church (formerly Congregational), Port Sunlight, and St George’s United Reformed Church (formerly Congregational), Thornton Hough, do not spring to mind as Free Church buildings. There is scarcely one architectural respect in which either announces a Dissenting presence. Each conforms to nationally established tradition. Their quality, however, is as incontestable as it is incontestably derivative. Their role in their respective village-scapes is important, even dominant. As buildings, therefore, they are significant and perhaps suggestive, but do they say anythin

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Curran, Charles E. "Being Catholic and Being American." Horizons 14, no. 1 (1987): 49–63. http://dx.doi.org/10.1017/s0360966900037063.

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The story of Catholicism in the United States can best be understood in light of the struggle to be both Catholic and American. This question of being both Catholic and American is currently raised with great urgency in these days because of recent tensions between the Vatican and the Catholic Church in the United States.History shows that Rome has always been suspicious and fearful that the American Catholic Church would become too American and in the process lose what is essential to its Roman Catholicism. Jay Dolan points out two historical periods in which attempts were made to incorporate

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O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.

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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.

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Shchipkov, V. A. "Systemic Pressure of the United States on the Russian Orthodox Church in the Ideological and Geopolitical Confrontation." Orthodoxia, no. 1 (September 27, 2023): 10–125. http://dx.doi.org/10.53822/2712-9276-2022-1-10-125.

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The paper represents the interim results of a study conducted by the Russian Expert School Research Centre and reveals the politics, as well as scientifi c and expert mechanisms, used by the United States when applying the religious factor for geopolitical purposes. It also examines the way the United States exploits the religious agenda to put the direct political pressure on Russia. The purpose of the study is to identify the mechanisms used by the United States to deliver international pressure on world Orthodoxy and the Russian Orthodox Church. In 1998, the USA adopted the Law on Internati

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Stritch, Samuel Cardinal. "Observations on the Memorandum “The Crisis in Church-State Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 704–10. http://dx.doi.org/10.1017/s0034670500050580.

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The presentation of what the author calls a “grave danger” which confronts the Church in the United States in my judgment is not comprehensive. All through our history, we Catholics in the United States have had to face this same attack upon the Church from non-Catholics. The point of the attack has been the same all through the years: namely, that Catholics cannot be loyal to the Constitution of the United States and at the same time loyal to their Church. The notion of religious freedom in the non-Catholic mind in the Englishspeaking world derives from the Protestant doctrine upholding the r

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Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century." Genesis: исторические исследования, no. 1 (January 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.

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Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute t

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Rausch, Thomas P. "The Papacy and the Church in the United States." Thought 66, no. 4 (1991): 417–19. http://dx.doi.org/10.5840/thought199166412.

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Labaki, Georges T. "The Maronite Church in the United States, 1854–2010." U.S. Catholic Historian 32, no. 1 (2014): 71–85. http://dx.doi.org/10.1353/cht.2014.0001.

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Soule, Sarah A., and Nella Van Dyke. "Black church arson in the United States, 1989-1996." Ethnic and Racial Studies 22, no. 4 (1999): 724–42. http://dx.doi.org/10.1080/014198799329369.

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Shaduri, George. "Washington National Cathedral as the Main Spiritual Landmark of America." Journal in Humanities 5, no. 2 (2017): 63–65. http://dx.doi.org/10.31578/hum.v5i2.337.

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Washington National Cathedral, located in Washington, D.C., is one of the major landmarks of the United States. Formally, it belongs to Protestant Episcopal Church of the United States. Informally, it is the spiritual center of the nation.The article discusses a number of factors contributing to this status of the Cathedral. Most of the Founding Fathers of the US were Episcopalians, as well as Episcopalians were the US presidents who played key role in the nation’s political history (George Washington, Franklin D. Roosevelt, George Bush, Sr.).Episcopalian Church belongs to the Anglican communi

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Tibon, Noriza Revaula, and Raniel Mejia Suiza. "Quantification of seismic exposure and vulnerability of historic buildings in Metro Manila." International Journal of Disaster Resilience in the Built Environment 9, no. 3 (2018): 249–57. http://dx.doi.org/10.1108/ijdrbe-01-2017-0010.

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Purpose Structures such as buildings are at risk to the natural hazards such as earthquakes. Damage and loss of these structures may cause not just human lives but cultural heritage to be lost as well. This study aims to look into the exposure and vulnerability that deal with how many historic buildings there are in Metro Manila, how they are classified and how susceptible these buildings are to damage because of a certain amount of ground motion. Design/methodology/approach Inventories for exposure were conducted according to structural material, height and vintage. The building typologies of

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Kramarenko, Grigoriy. "Development of the UAOC (Sobornopravna) flows in the free world and their destiny." Ukrainian Religious Studies, no. 6 (December 5, 1997): 16–19. http://dx.doi.org/10.32420/1997.6.111.

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In Ukraine, in October 1921, Metropolitan Vasyl Lipkivsky was quipped by the UAOC, which in the 1930s was completely liquidated in Ukraine. In 1924, Metropolitan Vasyl Lipkovsky sent to the United States Archbishop I. Theodorovich, who organized the UPA of the parish in the USA and Canada, and thus created the UAOC on the American continent. In his letter to Archbishop Ioan Teodorovich on March 27, 1946, Bishop Mstislav wrote: "... solemnly declare that I recognize the grace of the hierarchy of the Ukrainian Autocephalous Orthodox Church in the United States of America and in Canada, the

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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government

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Subotić, Mile. "Theophan Fan Noli: Albanian American hierarch, politician, and writer." Sabornost, no. 14 (2020): 177–86. http://dx.doi.org/10.5937/sabornost2014177s.

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Metropolitan Theophan Fan Noli was a leader of the Church both in America and his native Albania. He was a pioneer in calling for a united Orthodox Church in America and in the use of English in services. Noli began his life of service in the Church in the United States organizing Albanian parishes. With the Balkan Wars and the independence of Albania, Fan Noli devoted more of his time to the cause of Albania. He was Prime Minister of Albania in 1924. After a change in political climate, Bishop Theophan was forced to leave Albania. He was able to return to the United States in 1932. Upon arriv

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Rozborski, Grzegorz. "Secularism as a Challenge for the Catholic Church in the United States of America in the 21st Century." Roczniki Teologiczne 69, no. 6 (2022): 77–93. http://dx.doi.org/10.18290/rt.22696.5.

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Secularism is a founding principle of the United States of America. Historically, Americans have viewed secularism as a means to protect freedom of religion for its citizenry from a state imposed religion or, conversely, state imposed agnosticism. The American Catholic Church in the 21st century respects the separation of Church and State because it upholds the principle of religious freedom. Contemporary aggressive secularism becomes a challenge for the Church as it increasingly hinders the realization of her mission in the world. Secularism is also a challenge for pastoral theology, whose ta

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Murray, John Courtney. "The Crisis in Church-State Relationships in the U.S.A." Review of Politics 61, no. 4 (1999): 687–704. http://dx.doi.org/10.1017/s0034670500050579.

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In this memorandum four points will be briefly made.First, a grave danger confronts the Church in the United States, because the Church is the object of a newly intense fear, distrust, and hostility. At the same time a new apostolic opportunity is being offered to the Church, because the Church is now the object of a new interest, curiosity, and sympathy.Second, one great obstacle hinders the Church in coping effectively with the danger confronting her. And the same obstacle also blocks her from making full use of the opportunity offered to her. This obstacle consists in the present state of d

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Wong, Kit M. "High Seismic Economic Risk Buildings: Recognizing a Potential Problem." Earthquake Spectra 10, no. 1 (1994): 125–48. http://dx.doi.org/10.1193/1.1585765.

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The objective of this paper is to present an overview of buildings in California that may pose a high earthquake economic risk, beyond the issue of life safety. To help recognize this potential problem, four prototypes of high economic risk buildings were developed based on the damage statistics of public buildings from the Loma Prieta Earthquake and the building code history of the western United States. These prototypes are illustrated herein. The greatest sources of economic loss due to earthquakes appear to be historic buildings built before 1937 and concrete multi-story buildings built be

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Riccardi-Swartz, Sarah. "American Conservatives and the Allure of Post-Soviet Russian Orthodoxy." Religions 12, no. 12 (2021): 1036. http://dx.doi.org/10.3390/rel12121036.

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This article explores the growing affinity for the post-Soviet Russian Orthodox Church by far-right Orthodox converts in the United States, highlighting how the spiritual draw to the faith is caught up in the globalizing politics of traditionalism and a transnational, ideological reimaging of the American culture wars. Employing ethnographic fieldwork from the rural United States and digital qualitative research, this study situates the post-Soviet Russian Orthodox Church in the international flows of conservativism focused on reclaiming social morals and traditional religiosity. In doing so,

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Cantrell, Phillip A. "The Anglican Church of Rwanda: domestic agendas and international linkages." Journal of Modern African Studies 45, no. 3 (2007): 333–54. http://dx.doi.org/10.1017/s0022278x07002650.

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ABSTRACTThe article analyses the relationship between the Anglican Church of Rwanda and evangelical Episcopalians in the United States. In 2000, the archbishop of Rwanda, Emmanuel Kolini, in a move that gained great support for Rwanda's post-genocide recovery, ordained several bishops to preside over congregations of orthodox, evangelical Americans who had severed their relationship with the Episcopalian Church of the United States over issues such as the blessing of same-sex marriages and the ordination of openly gay clergy. The result was the creation of the Anglican Mission in the Americas,

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Wiggins, Jonathon L., Mary L. Gautier, and Thomas P. Gaunt. "A Realignment of the Catholic Church in the United States." Theology Today 78, no. 3 (2021): 267–75. http://dx.doi.org/10.1177/00405736211030236.

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The official, parish-identified, Catholic population in the United States over the past forty years (1980 to 2019) has grown 40 percent, from about 48 million to over 67 million. Such a hearty rate of growth might lead one to assume that the Catholic population is increasing across all parts of the country. This growth, however, has been anything but uniform. From 1980 to the present, the Catholic population in some US Census regions—mostly in the South and in the West of the country—has experienced a boom, while in others—mostly in the Northeast and Midwest—it has experienced a bust. In this

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ROBBINS, Thomas. "The Intensification of Church-State Conflict in the United States." Social Compass 40, no. 4 (1993): 505–27. http://dx.doi.org/10.1177/003776893040004002.

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Jelen, Ted G. "The future of church–state relations in the United States." Futures 36, no. 9 (2004): 1030–33. http://dx.doi.org/10.1016/j.futures.2004.02.008.

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Stern, Marc D. "United States: Supreme Court's surprise decision on church‐state issue." Patterns of Prejudice 21, no. 2 (1987): 44–46. http://dx.doi.org/10.1080/0031322x.1987.9969906.

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Duncan, Jason K. "The Imperial Church: Catholic Founding Fathers and United States Empire." Journal of American History 110, no. 4 (2024): 775. http://dx.doi.org/10.1093/jahist/jaad377.

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Malhotra, Praveen K. "Seismic Risk and Design Loads." Earthquake Spectra 22, no. 1 (2006): 115–28. http://dx.doi.org/10.1193/1.2161185.

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The 2003 International Building Code seismic design procedures do not result in uniform risk throughout the country. A comparison is made between the expected lifetime damage to two identical buildings—one in the western United States and other in the central United States. The seismic design accelerations are the same for these buildings, but the expected lifetime damage is very different. The causes of this difference are discussed in the paper.

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Torbus, Tomasz. "„Król się ślini na myśl o Gdańsku…” – cztery odsłony walki o symbole między miastem a władzą zwierzchnią z zamkiem krzyżackim w tle." Porta Aurea, no. 19 (December 22, 2020): 231–56. http://dx.doi.org/10.26881/porta.2020.19.12.

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I draw the historical background with the question of how the city has for centuries been communicating with visual signs with its so different external sovereigns. After general remarks, I focus on the ruler’s relationship with the city during the Teutonic Knights’ era, as the example serving the Teutonic castle in Gdansk, from the beginning of its construction to the story of its demolition. The Teutonic castle was built, according to the message of Wigand of Marburg, during the time of Grand Master Dietrich von Altenburg around 1340. Unlike the dating, its form disappears in the darkn

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Davidson, Christina Cecelia. "Black Protestants in a Catholic Land." New West Indian Guide 89, no. 3-4 (2015): 258–88. http://dx.doi.org/10.1163/22134360-08903053.

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The African Methodist Episcopal (AME) Church, a black Church founded in the United States in 1816, was first established in eastern Haiti when over 6,000 black freemen emigrated from the United States to Hispaniola between 1824 and 1825. Almost a century later, the AME Church grew rapidly in the Dominican Republic as West Indians migrated to the Dominican southeast to work on sugar plantations. This article examines the links between African-American immigrant descendants, West Indians, and U.S.-based AME leaders between the years 1899–1916. In focusing on Afro-diasporic exchange in the Church

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