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Academic literature on the topic 'Church of the First Born (Morrisites)'
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Journal articles on the topic "Church of the First Born (Morrisites)"
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Laugrand, Frédéric, and Pascale Laneuville. "Armand Tagoona and the Arctic Christian Fellowship: The first Inuit church in Canada." Polar Record 55, no. 2 (2019): 72–81. http://dx.doi.org/10.1017/s0032247419000226.
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AbstractArmand Tagoona (1926–1991) was born in Naujaat (Repulse Bay, Northwest Territories) in 1926, from an Inuk mother and a German father. Born as a Roman Catholic, he converted to Anglicanism. In 1969, he founded a new independent religious group affiliated to the Anglican Church in Qamani’tuaq (Baker Lake, Northwest Territories): the Arctic Christian Fellowship (ACF). In this paper, we examine his life briefly as well as this very first “Inuit church” he created. We argue that Tagoona played the role of a mediator encompassing various religious traditions and various cultures at a time when solid boundaries separated all these institutions. In bridging them, Tagoona’s church turned to be very innovative and aimed at more religious autonomy, while being fundamentally guided by the words of God. Tagoona’s church carries conversionist, reformist and utopian aspects at the same time.
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Hofmeyr, J. W. "Carl Borchardt en die Suid-Afrikaanse kerkgeskiedenis." Verbum et Ecclesia 16, no. 2 (1995): 350–60. http://dx.doi.org/10.4102/ve.v16i2.456.
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Carl Borchardt and South African church historyCarl Borchardt was in the first instance a general church historian who specialised in the field of the Early Church. However, born as a South African, he did not only do some research in the field of South African church history but he even partook in some crucial events in modem South African church history. This article attempts to describe and explain his interest and involvement in South African church history.
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Platt, Warren C. "The African Orthodox Church: An Analysis of Its First Decade." Church History 58, no. 4 (1989): 474–88. http://dx.doi.org/10.2307/3168210.
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The African Orthodox church, an expression of religious autonomy among black Americans, had its genesis in the work and thought of George Alexander McGuire, a native of Antigua, whose religious journey and changing ecclesiastical affiliation paralleled his deepening interest in and commitment to the cause of Afro-American nationalism and racial consciousness. Born in 1866 to an Anglican father and a Moravian mother, George Alexander McGuire was educated at Mico College for Teachers in Antigua and the Nisky Theological Seminary, a Moravian institution in St. Thomas, Virgin Islands (then the Danish West Indies). In 1893 McGuire, having served a pastorate at a Moravian church in the Virgin Islands, migrated to the United States, where he became an Episcopalian. In 1897 he was ordained a priest in that church and, in the succeeding decade, served several parishes, including St. Thomas Church in Philadelphia, which was founded by Absalom Jones. His abilities and skills were recognized, and in 1905 he became the archdeacon for Colored Work in the Episcopal Diocese of Arkansas. Here he became involved with various plans—none of which bore fruit—which would have provided for the introduction of black bishops in the Episcopal church to assist in that church's work of evangelization among black Americans. It is believed, however, that McGuire was influenced by the different schemes which were advanced, and that he “almost certainly carried away from Arkansas the notion of a separate, autonomous black church, and one that was episcopal in character and structure, as one option for black religious self-determination and one avenue for achieving black independence.”
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Calvert, Robert. "Why Become a Rainbow Church?" Exchange 34, no. 3 (2005): 269–76. http://dx.doi.org/10.1163/157254305774258690.
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AbstractAcross the cities of Europe, there are new and growing Christian communities with leadership originating from Asia, Africa and Latin America. In recent years, the formation of SKIN (Samen Kerk in Nederland — Together Church in the Netherlands) and the publication of a book entitled Geboren in Sion (Born in Sion) have contributed to our understanding. However, it remains a major challenge for the indigenous churches to relate to their life and spirituality. Can we learn from Biblical models of heterogeneous and multicultural Christian communities in the New Testament? Different aspects of the identity and contrasting types of so-called migrant churches are explored in this paper which was first presented to the migrant study group at the Landelijke Diensten Centrum (National Service Centre) of the Protestantse Kerken in Nederland (Protestant Churches in the Netherlands) in Utrecht on November 15, 2004. Some examples have been cited from the city of Rotterdam and questions raised in order to how to recognize and receive their spiritual gift in the Netherlands.
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Frijhoff, Willem. "A Misunderstood Calvinist: The Religious Choices of Bastiaen Jansz Krol, New Netherland's First Church Servant." Journal of Early American History 1, no. 1 (2011): 62–95. http://dx.doi.org/10.1163/187707011x552736.
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AbstractIn the history of New Netherland the comforter of the sick Bastiaen Jansz Krol (1595-1674) is known as the first servant of the Reformed Church, before the establishment of a formal congregation with an ordained minister. Until recently, his reputation as such was quite mediocre, and the quality of his faith was questioned by the historians of the Reformed Church. In this article, the author revises this negative image thoroughly. Completing the biographical data he interprets them in the context of the early ambitions of the WIC. Arguing, moreover, that Krol was born in a Mennonite family and converted to Calvinism after his first marriage, he presents (with a full translation) the pamphlet which shows his new commitment to orthodox Calvinism. Krol's pamphlet was published previously to his appointment as comforter of the sick and may have motivated his choice by the Amsterdam consistory.
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Rüfner, Thomas. "Rüfner, Thomas, Recht und Religion in der europäischen Rechtstradition I: Sedes iustitiae und zweiter Dom im Rheinland. Die Konstantin-Basilika als Kristallisationspunkt von Recht und Religion in Trier." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (2019): 153–58. http://dx.doi.org/10.1515/zrgk-2019-0005.
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Abstract Seat of Justice and Second Cathedral of the Rhineland. The Basilica of Constantine as a point of encounter of law and religion in Trier. The Aula Palatina in Trier was part of the residence of the Roman Emperors and as such a place of legislation and jurisdiction. Notably, the trial of Priscillian of Avila, often labelled the first heresy trial in church history, was likely conducted in the Aula Palatina. Centuries later, the Roman building was converted into Trier's first protestant church. Caspar Olevianus, the Trier-born jurist and Calvinist reformer, is remembered nearby. The so-called Basilica of Constantine provides thus a peculiarly apt venue for exploring the mutual influences and entanglements of law and Christian religion in European history.
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Czyżewski, Bogdan. "Wypowiedzi Ojców Kościoła na temat wiary w interpretacji papieża Franciszka w encyklice "Lumen fidei"." Vox Patrum 61 (January 5, 2014): 493–502. http://dx.doi.org/10.31743/vp.3641.
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The first Encyclical Letter of Pope Francis, commencing with the word “Lumen fidei”, contains valuable statements of the Church Fathers on the topic of faith. The Holy Father examines and interprets them in the context of his own reflections. He quotes St. Augustine (11 times), St. Irenaeus of Lyons (3 times), St. Justin and Origen (each 2 times) and the Epistle of Barnabas, Clement of Alexandria, Tertullian, St. Cyril of Jerusalem, St. Leo the Great and St. Gregory the Great. The texts of the Church Fathers, cited by the Pope, are focused on four main themes. The first is related to the way, that leads a man to faith, which is born through love looking for truth. Therefore, there is a deep relationship between two realities – fides et ratio. Faith finally demands to be shared with others, and is transmitted in the community of the Church. She is strengthened by the fact, that it bears fruit, and will change the lives of those, who believe.
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Laing, Annette. "“Heathens and Infidels”? African Christianization and Anglicanism in the South Carolina Low Country, 1700–1750." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 197–228. http://dx.doi.org/10.1525/rac.2002.12.2.197.
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In early 1710, a small group of parishioners approached Francis Le Jau, the Anglican missionary to St. James Parish in South Carolina. He recognized them all as regular churchgoers, and he was pleased when they asked him to admit them to Holy Communion. Yet he hesitated, because the men admitted that, having been “born and baptized among the Portuguese,” they were Roman Catholics. Le Jau was always cautious in such cases, he assured church authorities in London. He told the men that he would need them first to renounce “the errors of the Popish Church” before he would allow them the sacrament. He then suggested that they give the matter some thought over the next few months.
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Loue, Sana. "Parentally Mandated Religious Healing for Children: A Therapeutic Justice Approach." Journal of Law and Religion 27, no. 2 (2012): 397–422. http://dx.doi.org/10.1017/s0748081400000436.
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Significant controversy surrounds individuals' reliance on religious healing approaches to the treatment of illness, particularly when such efforts focus on the provision of care for children. These approaches, rooted in organized religions and their theologies, encompass a wide range of practices, ranging from prayer, meditation, and the laying on of hands, to exorcism, speaking in tongues, Spiritism, shamanic intervention, and various rituals of Santería. Numerous faith communities espouse one or more forms of religious healing while discouraging reliance on conventional medical treatments: These communities include the Christian Science Church, the Church of the First Born, End Time Ministries, Faith Tabernacle, Followers of Christ Church, Bible Believers' Fellowship, Christ Assembly, Christ Miracle Healing Center, Church of God Chapel, Church of God of the Union Assembly, Holiness Church, Jesus Through Jon and Judy, “No Name” Fellowship, Northeast Kingdom Community Church, and The Source.Others, such as the Assemblies of God, have moved away from an exclusive reliance on religious healing practices to a more holistic approach that combines religious-healing with at least some aspects of biomedicine. For many of these listed groups, health and illness represent the physical manifestation of moral concerns relating to salvation, which can only be addressed through religious healing.
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Morrissey, Thomas J. "A Man of the Universal Church: Peter James Kenney, S.J., 1779–1841." Recusant History 24, no. 3 (1999): 320–34. http://dx.doi.org/10.1017/s0034193200002545.
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Kenney, Peter James (1779–1841), was born in Dublin, probably at 28 Drogheda Street, on 7 July, 1779. His father, Peter, and his mother, formerly Ellen Molloy, ran a small business. Apart from Peter, the other known children were Anne Mary, who joined the convent of the Sisters of St. Clare, and an older brother, or half-brother, Michael, who set up an apothecary’s shop in Waterford.Peter was born, therefore, in the decade which saw the American Revolution, the Suppression of the Jesuits and, in Ireland, the birth of Daniel O’Connell—destined to become ‘The Liberator’. The need to keep Ireland quiet during the American conflict, led to concessions to the Catholic population. The first of these was in 1778. Others followed when the French Revolution raised possibilities of unrest. In 1792 the establishment of Catholic colleges was allowed, and entry to the legal profession. These led to the founding of Carlow College and to Daniel O’Connell’s emergence as a lawyer. The following year the Irish parliament was obliged by the government to extend the parliamentary franchise to Catholics. Increased freedom, however, and the government’s connivance at the non-application of the penal laws, led to increased resentment against the laws themselves and, among middle-class Catholics, to a relishing of Edmund Burke’s celebrated reminder to the House of Commons in 1780, that ‘connivance is the relaxation of slavery, not the definition of liberty’.
Books on the topic "Church of the First Born (Morrisites)"
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LeRoy, Anderson C., ed. Joseph Morris and the saga of the Morrisites. Utah State University Press, 1988.
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Joseph Morris and the saga of the Morrisites, revisited. Utah State University Press, 2010.
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Wood, Robert D. Carlos Camilo Garcia: First native born Mexican-American priest of the Archdiocese of San Antonio. St. Mary's University, 2002.
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Lucier, Roy. First American-born Priests And Catholic Religious of New England. Xlibris Corporation, 2005.
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Mother's first-born daughters: Early Shaker writings on women and religion. Indiana University Press, 1993.
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Mother's First-Born Daughters: Early Shaker Writings on Women and Religion (Religion in North America). Indiana University Press, 1993.
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Mother's First-Born Daughters: Early Shaker Writings on Women and Religion (Religion in North America). Indiana University Press, 1993.
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Harper, Steven. First Vision. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199329472.001.0001.
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Joseph Smith, the founder of The Church of Jesus Christ of Latter-day Saints, remembered that his first audible prayer, uttered in spring 1820, resulted in a vision of heavenly beings who forgave him and told him Christianity had gone astray. “The Mormon narrative,” according to a 2012 blog post, “seems to always start with a young boy who asked God a question one spring morning in 1820.” That is true if one qualifies the always, for it has not always been so. When and why and how did Joseph Smith’s “first vision,” as Latter-day Saints or “Mormons” know the event, become their seminal story? What challenges did it face along the way? What changes did it undergo as a result? Can it possibly hold its privileged position against the tides of doubt and disbelief, memory studies, and source criticism—all in the information age? First Vision tells how Joseph Smith—by remembering his past in various present contexts—opened the way for alternatives, how saints chose the collective memory they did, and what difference it has made for them and their critics. This book is the biography of a contested memory and how it was born, grew, changed the world, and was changed by it.
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John the Divine's divinity, or, The confession of the generall assembly, or church of the first-born in heaven: For these, and higher truths than these (by head and shoulders) will be acknowledged, not by some, but the whole multitude of disciples, when all the saints shall see their onenesse : one father, family, doctrine. Printed for Giles Calvert ..., 1985.
Find full textBook chapters on the topic "Church of the First Born (Morrisites)"
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Gagliardi, Isabella. "Le vestigia dei gesuati." In Le vestigia dei gesuati. Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-228-7.04.
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The essay traces the salient historical steps of the Jesuat congregation, highlighting its genesis and development up to the year of its suppression (1668). The focus is on the dynamics triggered by the born of the Jesuat congregation, who grew on the border between the “church of the religious” and the “church of the laity”, and on the use of intellectual energies of the Jesuat friars, because they were directed towards defining and safeguarding their own religious identity. The latter had two focal points: the example of Giovanni Colombini, its first “father”, and, at the same time, the defence of the autonomy necessary to move interstitially between institutions, groups and movements. The historical parable of the Jesuats, in fact, clearly shows the importance assumed by the network of social relations for the constitution of the movement and for its progressive normalisation.
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Malcolm, Noel. "The First Albanian Autobiography." In Rebels, Believers, Survivors. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0010.
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This essay presents a hitherto unknown work: the first autobiography ever written by an Albanian. It was composed in 1881–2 by a young man (born in 1861) called Lazër Tusha; he wrote it in Italian, and the manuscript has been preserved in an ecclesiastical archive in Italy. Tusha was the son of a prosperous tailor in the city of Shkodër, which was the administrative centre of the Catholic Church in Albania. He describes his childhood and early education, which gave him both a love of Italian culture and a strong desire to serve the Church; at his insistence, his father sent him to the Catholic seminary there, run by the Jesuits. He describes his disappointment on being obliged, after six years, to leave the seminary and resume lay life, and his failed attempts to become either a Jesuit or a Franciscan. Some aspects of these matters remain mysterious in his account. But much of this unfinished draft book is devoted to things other than purely personal narrative: Tusha writes in loving detail about customs, superstitions, clothes, the city of Shkodër, its market and the tailoring business. This is a very rich account of the life and world of an ordinary late-nineteenth-century Albanian—albeit an unusually thoughtful one, with some literary ambition.
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McGuire, Brian Patrick. "Toward Reformation of Church and Monastery." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0006.
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This chapter reflects on how Saint Bernard of Clairvaux was born in the aftermath of the first medieval reformation of the Church and grew up in a world where royal, ducal, and other secular figures had to respect the prerogatives of the Church. His actions in defending what he found to be ecclesiastical interests reflect his attachment to this reformation, even though he by no means was extreme or radical in his view of how Christian society should function. Like other church figures, he took it for granted that there would be a great amount of cooperation between ecclesiastical and secular powers. They could strengthen each other, and only in extraordinary situations was it necessary for churchmen to distance themselves from kings and other lay authorities. In 1129, Bernard joined with other Cistercian abbots, including his father abbot, Stephen Harding, and addressed King Louis VI of France concerning a quarrel between the king and the bishop of Paris, Stephen of Senlis. This is a classic case of the old regime, where king and churchmen supported each other, in the face of a new world where the Church reformed itself and kept secular authority at a distance.
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McGuire, Brian Patrick. "A Time of Hope and Change." In Bernard of Clairvaux. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751042.003.0002.
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This chapter discusses how the world into which Saint Bernard of Clairvaux was born in 1090 was full of hope and promise. The search for intimacy would come to characterize Bernard's life and helps explain why he joined a monastery. At the same time, however, he benefited from other factors in creating his life. A few decades before Bernard was born, the Western Church had experienced the upheaval of what many history books call the Gregorian Reform. This movement can be called the first medieval reformation, for it brought about a genuine reformation or restructuring of the Christian Church. Bernard came to the monastery as an adult, and the new monasticism that he joined insisted on individual choice. In this sense, Bernard and his contemporaries would discover the meaning of Christianity as manifested in the words of Jesus, emphasizing the consent that comes from the heart instead of the gesture's symbolic assent.
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McCreless, Patrick. "Richard Allen and the Sacred Music of Black Americans, 1740–1850." In Theology, Music, and Modernity. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198846550.003.0010.
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This chapter’s central claim is that the notion of freedom, in the context of theology, music, and modernity (1740–1850), is incomplete if it does not address the sacred music of the enslaved people of North America during this period—a population for whom theology, music, and freedom were of enormous personal and social consequence. The central figure in this regard is Richard Allen (1760–1831), who in 1816 founded the African Methodist Episcopal (AME) Church, the first independent black religious denomination in the United States. Allen was born enslaved, in Philadelphia or Delaware, but was able to purchase his freedom in 1783. He had already had a conversion experience in 1777, and once he gained his freedom, he became an itinerant preacher, ultimately settling in Philadelphia, where he preached at St George’s Methodist Church and a variety of venues in the city. In 1794 he led a walkout of black members at St George’s, in protest of racism; and over the course of a number of years he founded Mother Bethel, which would become the original church of the AME. This chapter situates Allen in the development of black sacred music in the US: first, as the publisher of hymnals for his church (two in 1801, and another in 1818); and second, as an important arbitrator between the traditions and performance styles of Protestant hymnody as inherited in the British colonies, and an evolving oral tradition and performance style of black sacred music.
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Brody, Robert. "Sa’adyah Gaon, Revolutionary Champion of Tradition." In Sa'adyah Gaon. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113881.003.0002.
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This chapter describes Sa'adyah Gaon as a remarkable figure of the geonic era that styled the chief discourser everywhere by Abraham ibn Ezra. It looks at many documents with a bearing on different aspects of Sa'adyah's life and works that have come to light since the early days of Genizah research. It also explains why Sa'adyah Gaon is a more attainable subject for a biography than any other Jewish figure of the first millennium. The chapter provides an overview of Sa'adyah 'the Fayyumite', who was born in 882 in the Egyptian district of Fayyum to a family originating from the area of Dilas. It reviews Sa'adya's family background, which claims that he was the descendant of local non-Jews who had converted to Judaism, or the scion of church sextons.
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George, Carol V. R. "A Thoroughly Methodist Beginning, 1898–1921." In God's Salesman. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914769.003.0002.
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This chapter focuses on Norman Vincent Peale’s early life and Methodist beginning, which covers the years 1898–1921. Norman Vincent Peale was born on May 31, 1898 in Ohio. His parents, Anna and Charles Clifford Peale, were members of the Methodist Church. The chapter first provides a background on Anna and Clifford Peale as Methodists before discussing Norman Peale’s reminiscences of his childhood. It then considers how Norman Peale may have experienced the label of “preacher’s kid” as a tighter fit than his two younger brothers and goes on to examine his Methodist education. It also narrates how Norman Peale discovered Ralph Waldo Emerson and William James while studying at Ohio Wesleyan University, an institution known for its patent identification with Methodism; his life in active politics; his early writing career; and his decision to enroll at the Boston University School of Theology.
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Mueller, Max Perry. "From Gentile to Israelite." In Race and the Making of the Mormon People. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469636160.003.0005.
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This chapter traces the racial implications of the Mormons’ forced removal in 1833 from Jackson County, Missouri, where the Mormons had hoped to build New Jerusalem. Non-Mormons in the county forced the Mormons out following accusations that the Mormons were “meddling” with black slaves and Indians in order to convert them and to foment racial violence. In exile, the Mormons’ practice of (relative) racial inclusion became more circumscribed, though one famous black convert, Elijah Abel, joined the church. Promising not to upset the nation’s racial hierarchy, early Mormon leaders focused on making white converts in America and in the first international missions to the British Isles. White Mormons also began to reexamine their own racial/genealogical identities. Through the ritual of the patriarchal blessing, Mormons discovered that most of them were not actually “gentiles,” but Israelites and natural born heirs to the sacred covenant that God made with Abraham.
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Kosicki, Piotr H. "Epilogue." In Catholics on the Barricades. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300225518.003.0010.
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The book’s epilogue sketches the afterlife of the anti-political alternative to Catholic socialism: dialogue, solidarity, and a pastorally driven, pluralistic “ethical life” (the answer to G.W.F. Hegel’s search for Sittlichkeit). When the Stalinist bubble ultimately burst in the years 1955–1956, Catholic Poland’s non-Stalinist “revolutionaries” joined forces with the dispossessed young radicals from PAX. Together, they looked to reform not only Communist Poland, but Catholicism, too. Poland’s Solidarity movement of 1980–1981 was born in the space of encounter between Catholic socialists and pastoral radicals. Karol Wojtyła became Pope John Paul II, while Tadeusz Mazowiecki co-founded Solidarity and went on to become the Soviet Bloc’s first non-Communist head of state. Yet the lessons of Catholics’ twentieth-century quest for “revolution” dwarf matters of Church and state. The ultimate revolutionary answer to the ethical life was to seek genuine encounters with other “persons” on a similar quest for social justice, human dignity, and solidarity in the world—whatever the Judgment of Heaven to come.
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Nicholson, Ernest, and John Barton. "James Barr 1924–2006." In Proceedings of the British Academy, Volume 153 Biographical Memoirs of Fellows, VII. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264348.003.0002.
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James Barr (1924–2006), a Fellow of the British Academy, was a biblical scholar, Semitist, and theologian, who combined these three skills with exceptional brilliance. He was among the foremost biblical specialists of his generation, and for his depth of insight into the study of the Bible he was in a class of his own. Barr was born on March 20, 1924 in Glasgow. He never considered any other profession than the ministry of the Church of Scotland, and upon graduating proceeded to New College, Edinburgh to study theology and prepare for ordination. Barrs's first book, The Semantics of Biblical Language (Oxford, 1961), was a ‘landmark’ contribution in the history of twentieth-century biblical studies. In 1961, he migrated to the United States to take up an appointment as Professor of Old Testament Literature and Theology at Princeton Theological Seminary. Barr returned to England in 1965 as Professor of Semitic Languages and Literatures at the University of Manchester. Despite his many honours, he retained a simplicity and straightforwardness of manner that endeared him to family and friends alike.