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Journal articles on the topic 'San Francisco (church)'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

Feduchi Benlliure, Ignacio, Javier Feduchi Benlliure, Luz Feduchi Benlliure, and Luis Fernández Aldaco. "Restauración de "San Francisco el Grande". Madrid. España." Informes de la Construcción 40, no. 399 (February 28, 1989): 5–21. http://dx.doi.org/10.3989/ic.1989.v40.i399.1510.

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Ubelaker, Douglas H., and Catherine E. Ripley. "Ossuary of San Francisco Church, Quito, Ecuador: Human Skeletal Biology." Smithsonian Contributions to Anthropology, no. 42 (1999): 1–32. http://dx.doi.org/10.5479/si.00810223.42.1.

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3

París Marqués, Amparo. "Seis ápocas de los maestros que intervinieron en la construcción de la iglesia de San Juan de los Panetes de Zaragoza (1722)." Studium, no. 23 (August 12, 2018): 113–31. http://dx.doi.org/10.26754/ojs_studium/stud.2017232607.

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Cuentas y materiales utilizados en la construcción de la iglesia de San Juan de los Panetes de Zaragoza, según seis albaranes de pago a los maestros que intervinieron en las obras. Palabras clave. Orden de San Juan de Jerusalén. Iglesia de San Juan de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex. Abstract. Accountancy and materials used in the construction of the church of Saint John de los Panetes, in Zaragoza, according to six slips with the payment to the master builders who took part in the works. Key Words Order of Knights of the Hospital of Saint John of Jerusalem. Church of Saint John de los Panetes (Zaragoza). Blas Ximénez. Pedro Izaguirre. Francisco de Urbieta. Domingo Sastre. Tomás de Mesa. Lorenzo Arbex

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4

Delannoy, Jaime. "The acoustics of the church San Francisco of Santiago of Chile." Journal of the Acoustical Society of America 109, no. 5 (May 2001): 2304. http://dx.doi.org/10.1121/1.4744086.

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Jiménez, Leticia, Diana E. Arano, José L. Ruvalcaba, and Fanny Unikel. "Characterization of Inherent Materials of San Antonio Altarpiece in San Roque Church, Campeche." MRS Proceedings 1618 (2014): 153–60. http://dx.doi.org/10.1557/opl.2014.464.

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ABSTRACTThe altarpiece dedicated to San Antonio de Padua was made of wood assembled and self-supporting structure attached to the wall. It is a straight plant altarpiece designed to withstand sculptures. This master piece belongs to the a set of Baroque altarpieces preserved in the state of Campeche and is located in San Roque Church in the City of San Francisco de Campeche, Mexico. This altarpiece was decorated following the traditional technique of the seventeenth century in Mexico, a technique derived from Spain. According to literature sources we know that the strata are the wood, the imprimatura, the pictorial strata and metal sheets that make the golden color and corladuras. The characterization of the constituent materials was of great importance for the interpretation of the constructions system and manufacture of the decoration. The present study shows the results of analysis techniques such as optical microscopy, Particle Induce X Ray Emission (PIXE), and X Ray Florescence Spectroscopy (XRF) and interpretation of the different layers constituting the altarpiece of San Antonio.

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Zucchi, Alberta. "Churches as Catholic Burial Places: Excavations at the San Francisco Church, Venezuela." Historical Archaeology 40, no. 2 (June 2006): 57–68. http://dx.doi.org/10.1007/bf03376726.

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7

Paddison, Joshua. "Anti-Catholicism and Race in Post-Civil War San Francisco." Pacific Historical Review 78, no. 4 (November 1, 2009): 505–44. http://dx.doi.org/10.1525/phr.2009.78.4.505.

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In San Francisco during the 1870s, conflicts over public schools, immigration, and the bounds of citizenship exacerbated long-simmering tensions between Protestants and Catholics. A surging anti-Catholic movement in the city——never before studied by scholars——marked Catholics as racially and religiously inferior. While promising to unite, anti-Catholicism actually exposed splits within Protestant San Francisco as it became utilized by opposing sides in debates over the place of racially marked groups in church and society. Considered neither fully white nor fully Christian, many Irish Catholics in turn demonized Chinese immigrants to establish their own credentials as patriotic white Christians. By the early 1880s the rising anti-Chinese movement had eclipsed tensions between Catholics and Protestants, creating new coalitions around Christian whiteness rather than broad-based interracial Protestantism.

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Herrero Montero, Ana María. "El arco de San Isidoro de Oviedo. La destrucción del patrimonio monumental ovetense en el primer tercio del siglo XX. Parte II." Liño 23, no. 23 (June 30, 2017): 85. http://dx.doi.org/10.17811/li.23.2017.85-104.

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RESUMEN:El 10 de septiembre de 1925, el Ayuntamiento de Oviedo aprueba la instalación en el Campo de San Francisco del arco de la portada de San Isidoro, último vestigio de aquella iglesia románica. Este artículo, en un viaje a través del tiempo, pretende dar explicación de cómo se llegó a esta situación basándose en los documentos que sobre esta cuestión obran en los distintos archivos ovetenses, a la vez que se presentan otras discutidas actuaciones en materia de destrucción del Patrimonio monumental ovetense en los comienzos del s. XX.PALABRAS CLAVE:Oviedo. Historia. San Isidoro El Real. Patrimonio monumental. Urbanismo (Oviedo).ABSTRACTOn the 10th of September, 1925, the Oviedo City Council authorized the installation of the last remains of the Romanesque Church of San Isidoro, its arched portal, in the Campo de San Francisco. On a journey through time, this article aims to explain how this situation arose, with the help of documents from the Oviedo archives, while, in a second part, outlining other controversial acts of destruction of Oviedo’s monumental heritage at the beginning of the XXth century.KEY WORDS:Oviedo. History. San Isidoro el Real. Monumental heritage. Urban planning (Oviedo).

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9

Kelly, T. "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco." Journal of Church and State 56, no. 4 (October 13, 2014): 790–92. http://dx.doi.org/10.1093/jcs/csu093.

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10

Estevez, Jesus. "The Music Manuscripts in the Church of San Francisco de Quito: An Undocumented Collection." Fontes Artis Musicae 66, no. 1 (2019): 26–41. http://dx.doi.org/10.1353/fam.2019.0001.

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11

Redinger, M. A. "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco." Journal of American History 101, no. 3 (December 1, 2014): 965–66. http://dx.doi.org/10.1093/jahist/jau648.

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12

Rambo, Lewis R. "Congregational care and discipline in the San Francisco Church of Christ: A case study." Pastoral Psychology 43, no. 4 (March 1995): 283–98. http://dx.doi.org/10.1007/bf02282637.

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13

Lam, Joseph. "La alegría del evangelio. Leyendo la ‘Evangelii Gaudium’ del Papa Francisco con san Agustín." Augustinus 63, no. 1 (2018): 137–53. http://dx.doi.org/10.5840/augustinus201863248/2495.

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The article offers a synopsis of the ecclesiological vision of Pope Francis, underlining the centrality of Charity that is what should guide the Evangelization of the Church within a secularized context. The role of the «missionary disciples» in this task, which is a work of mercy, is also pointed out. Later the article presents the illumination of the Augustinian doctrine to the encyclical Evangelii Gaudium, particularly concerning the preaching, as a service of charity, where the pastor gives voice to the message of God. The article also stresses S. Augustine’s doctrine of the Interior Master in relationship with preaching.

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Suleeman. "Strangers No More? The Case of Glory Presbyterian Church (GPC) Chinese-Indonesian Church in the San Francisco Bay Area, California." Horizontes Decoloniales / Decolonial Horizons 4 (2018): 109. http://dx.doi.org/10.13169/decohori.4.0109.

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15

Hidalgo Lehuedé, Jorge, Nelson Casto Flores, Alberto Díaz Araya, and Priscila Cisternas. "De músico a extirpador: Algunas notas sobre Francisco Otal en Lima y La Plata de 1613 a 1618." Allpanchis 45, no. 81/82 (January 8, 2020): 119–54. http://dx.doi.org/10.36901/allpanchis.v45i81/82.223.

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En este trabajo se analizan los años iniciales del sacerdote Francisco Otal en las arquidiócesis de Lima y La Plata. Su carrera eclesiástica, que lo condujo de doctrinero en San Francisco de Chiuchiu hasta racionero de la catedral de La Plata, estuvo precedida por una trayectoria como músico y cantor, facilitada por la fuerza interpretativa de su registro como capón tiple. Fue precisamente este "oficio de ángeles" en que acercó a Francisco Otal tanto a las capillas catedralicias de Lima y La Plata como a los prelados y miembros de los cabildos eclesiásticos. Ahora bien, su primer nombramiento en Lima, en 1613, estuvo muy cercano y coincidió con los años iniciales del proceso de extirpación de idolatrías. Francisco Otal conoció a sus principales protagonistas, entre ellos al arzobispo Bartolomé Lobo Guerrero y a otras autoridades eclesiásticas, diáconos y extirpadores de terreno como Francisco de Ávila, que seguramente le predicaron esta forma de evangelización que se movía de la persuasión a la compulsión. A Francisco de Ávila lo volvería a encontrar en La Plata, en 1618, al igual que a los discursos de extirpación de idolatría que incorporó el primer sínodo platense (1619-1690). Estas experiencias estuvieron en la base de su actividad de extirpación en Atacama y también le permitieron definir nuevas estrategias de posicionamiento en el interior de las redes eclesiásticas de La Plata. Abstract This paper analyzes the early years of the priest Francisco Otal in the Archdiocese of Lima and La Plata. His ecclesiastical career, which led him to doctrinero in San Francisco de Chiuchiu to racionero of the Cathedral of La Plata, was preceded by a career as a musician and singer, helped by the interpretative strength og his record as tiple capon. It was this «officio of angels» which approached to Francisco de Otal to both the cathedral chapels of Lima and La Plata as to the prelates and members of church councils. As a consequence, his first appointment in Lima, in 1613, was very close and coincided with the early years of the process of extirpation of idolatry. Francisco Otal met its main protagonists, including the Archbishop Bartolomé Lobo Guerrero and other ecclesiastical authorities, deacons and field ground as Francisco de Avila that will surely preached this form of evangelization moving from persuasion to compulsion. Francisco de Avila met him agin in La Plata, in 1618, as well as speeches rejecting of idolatry which incorporated the first platense synod (1619-1690). Both experiences were the basis for its activity in Atacama rejecting and also allowed him to define new strategies for positioning himself within church networks of La Plata.

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16

Romanillos, Emmanuel Luis A. "Masinloc, Zambales: Augustinian Recollect Mission (1607-1902)." Philippine Social Science Journal 2, no. 2 (January 2, 2020): 151–71. http://dx.doi.org/10.52006/main.v2i2.86.

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Zambales carved a special niche in Augustinian Recollect mission history. Recollects evangelized Mariveles, then part of Zambales, where their protomartyr Miguel de la Madre de Dios met his death. Rodrigo de San Miguel later set up five towns. In 1607, Andrés del Espíritu Santo founded Masinloc and then proceeded to create Casborran [Alaminos], Bolinao, Balincaguin [Mabini] and Agno in Pangasinan. Blessed Francisco de Jesús resided there before his 1632 martyrdom in Nagasaki. We recall the successful defense of Masinloc in 1649 against 600 Moro pirates by the natives headed by Father Francisco de San José. Its parish priest José Aranguren became Manila archbishop in 1845. In the wake of the Revolution, the returning Agustín Pérez was welcomed by his parishioners. He restored the Catholic worship and urged Aglipayans to return to the fold. In 1902, Father Pérez left due to a conflict with its anti-friar mayor. Thus, ended its Recollect history. But the legacy of Christian faith lives on. The parish church of 1745 is a witness to the zealous Recollect evangelization and the people’s steadfast Catholic faith.

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17

Luciani, Rafael. "LA OPCIÓN TEOLÓGICO-PASTORAL DEL PAPA FRANCISCO." Perspectiva Teológica 48, no. 1 (August 5, 2016): 81. http://dx.doi.org/10.20911/21768757v48n1p81/2016.

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Resumen: La Evangelii Gaudium y los discursos ofrecidos durante los viajes apostólicos a Latinoamérica han dejado clara la opción teológico-pastoral del Papa Francisco, cuyo eje se encuentra en torno a la opción preferencial por «una Iglesia pobre que asuma al pueblo-pobre» y, desde ahí, se deje evangelizar reconociendo el lugar teológico que tiene la cultura popular como mediación socioanalítica y de encuentro con el Dios de Jesús. Para comprender esto hay que adentrarse en el debate sociohistórico de la teología latinoamericana de la liberación y en el modo como esta fue recibida en Argentina por medio de la teología del pueblo. Así también, es necesario seguir los debates sobre la relación que ha de existir entre el anuncio del Evangelio, la vida de la Iglesia y la realidad de los pobres, según han sido expuestos desde Medellín hasta Aparecida. En el presente artículo iremos desarrollando estos ejes fundamentales en los que se inspira la opción teológico-pastoral del Papa Francisco y las consecuencias para la credibilidad de la comunidad cristiana en la era globalizada.Abstract: The Evangelii Gaudium and the speeches offered during the Papal Apostolic Journeys to Latin America made more clear the theological and pastoral option of Pope Francis, whose axis is around a preferential option for «a poor Church that assumes the poor-people». A Church that recognizes the theological locus of the popular culture, as a socio-analytic mediation to encounter the God of Jesus. To understand this, it is mandatory to examine the social and historical debates occasioned by Latin American Liberation Theology and the way it was received in Argentina through the so called «Theology of the People». It will also be necessary to follow the discussions on the relationship between the proclamation of the Gospel, the life of the Church and the reality of the poor, as they have been stated from Medellin and San Miguel to Aparecida. In this article we will study those key areas and topics in which Pope Francis has developed his theological-pastoral option and its consequences for the credibility of the Christian community in a globalized era.

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Gómez Gil, Antonio Miguel. "Una mezquita en Valencia: capilla del Grupo Benéfico San Francisco Javier, A. Gómez Davó." VLC arquitectura. Research Journal 5, no. 2 (October 31, 2018): 127. http://dx.doi.org/10.4995/vlc.2018.8940.

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In Valencia there was a large building complex, the Grupo Benéfico San Francisco Javier in the district of Campanar, built in Spanish neo-colonial style, now disappeared. Among many of its endowments was a chapel designed in Maghrebi style (1941), which, of the entire ensemble, is the only construction currently left standing. The article, written with unpublished material, reveals the building and analyses the author, the Valencian architect Antonio Gómez Davó, to verify whether or not he acted with archaeological rigor in its design. For this, its building elements and parameters have been compared with other existing religious buildings in North Africa. This analysis shows efficiency in the floor plan and other parameters, for its use as a Catholic church. There is, on the other hand, a Maghrebi archaeological project rigor; in terms of its construction system, its forms and its decoration. We must also highlight the wise decision of including in the chapel a missing Spanish historical architectural element, such as the roof of the convent of San Juan de la Penitencia de Toledo. This non-Islamic element was skillfully integrated into the Maghreb environment of the Campanar chapel.

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19

Gribble, Richard. "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco by William Issel." Catholic Historical Review 99, no. 3 (2013): 586–88. http://dx.doi.org/10.1353/cat.2013.0161.

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20

Heineman, Kenneth J. "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco by William Issel." U.S. Catholic Historian 31, no. 2 (2013): 119–24. http://dx.doi.org/10.1353/cht.2013.0009.

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21

Sterne, Evelyn. "Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco by William Issel." American Catholic Studies 125, no. 3 (2014): 82–84. http://dx.doi.org/10.1353/acs.2014.0061.

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22

De Ponti, Riccardo D., Lorenzo Cantini, and Laura Bolondi. "Evaluation of the masonry and timber structures of San Francisco Church in Santiago de Cuba through nondestructive diagnostic methods." Structural Control and Health Monitoring 24, no. 11 (February 21, 2017): e2001. http://dx.doi.org/10.1002/stc.2001.

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23

Streete, Gail Corrington. "When Women Were Priests: Women's Leadership in the Early Church and the Scandal of their Subordination in the Rise of Christianity; By Karen J. Torjesen; San Francisco, Harper San Francisco, 1993. 240 pp. $22.00." Theology Today 51, no. 3 (October 1994): 446–50. http://dx.doi.org/10.1177/004057369405100318.

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24

Araya, C., J. Jaque, N. Naranjo, M. Icaza, R. E. Clavijo, T. Aguayo, and M. M. Campos-Vallette. "Raman Characterization of Pigments in Painted Beams and a Wall Painting Discovered in the San Francisco Church in Santiago, Chile." Spectroscopy Letters 47, no. 3 (December 27, 2013): 177–83. http://dx.doi.org/10.1080/00387010.2013.788521.

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25

Miller, Rachel. "Converting “the Indies” of Naples in Luca Giordano’s St. Francis Xavier Baptizing Indians Altarpiece." Journal of Jesuit Studies 6, no. 2 (June 21, 2019): 249–69. http://dx.doi.org/10.1163/22141332-00602004.

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This article discusses an altarpiece by Luca Giordano painted for the church of San Francesco Saverio (now San Ferdinando) in Naples in 1685. Described in contemporary sources as “St. Francis Xavier baptizing the people of Japan,” the painting reveals little about Japan or Jesuit missionary efforts in Asia; instead, the painting discloses much about how Jesuits approached their mission in Naples. Here, Jesuit missionaries found a heterogeneous environment, filled with a variety of different types of potential converts, including unruly nobles, superstitious peasants, fallen women, and a large number of Muslim slaves. Giordano’s altarpiece uses the figures of St. Francis Xavier and St. Francisco de Borja to exemplify two models for the conversions that Neapolitan Jesuits hoped to bring about—the baptism of non-Christians and the religious reform of those who had been born Christian. This article will demonstrate that Giordano’s altarpiece thematized the transformation of heterodoxy into orthodoxy, while also contributing to a Jesuit discourse that characterized Naples as being another “Indies,” an environment mired in religious heterodoxy and thus attractive to ambitious Jesuits who longed for the mission fields of far off lands.

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Norget, Kristin. "Popes, Saints, Beato Bones and other Images at War." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 337–64. http://dx.doi.org/10.1558/post.v5i3.337.

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This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.

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McKibben, Carol Lynn. "Book Review: Issel, Church and State in the City: Catholics and Politics in Twentieth-Century San Francisco, by Carol Lynn McKibben." Pacific Historical Review 83, no. 1 (February 1, 2014): 169–70. http://dx.doi.org/10.1525/phr.2014.83.1.169.

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Lausent-Herrera, Isabelle. "Speaking Chinese: A major Challenge in the Construction of Identity and the Preservation of the Peruvian Chinese Community (1870–1930)." Global Chinese 1, no. 1 (April 1, 2015): 203–25. http://dx.doi.org/10.1515/glochi-2015-1008.

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Abstract The arrival of around 100,000 Chinese male workers, in Peru between 1849 and 1874 as indentured labor created particularly difficult conditions for the emergence and development of a Chinese community. Arriving without women, the majority of the Chinese founded families in Peru. To conserve a blood link with their Chinese identity, many sought to marry young mixed blood Chinese-Peruvian girls. However, to make up a Chinese community, a Chinese education was considered essential for the transmission and preservation of cultural values and language. There were several attempts to create a Chinese school for the children of the Emperor’s subjects, first by the church in 1882 and later by Chinese officials as early as 1885, following the model of San Francisco and Havana. This article examines the historical development between 1870 and 1930 of the efforts the Chinese community in Peru made in setting up Chinese language education and community associations and the institutions that supported the development.

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Tennis, Diane. "Women-Church: Theology and Practice of Feminist Liturgical Communities By Rosemary Radford Ruether San Francisco, Harper & Row, 1985. 306 pp. $16.95." Theology Today 44, no. 1 (April 1987): 139–42. http://dx.doi.org/10.1177/004057368704400120.

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Méndez Hernán, Vicente. "Apuntes sobre Tiburcio de Aguirre y Antonio Milón, clientes del escultor Luis Salvador Carmona, y sus encargos para Brozas y la iglesia del Rosario en el Real Sitio de San Ildefonso." Liño 23, no. 23 (June 30, 2017): 41. http://dx.doi.org/10.17811/li.23.2017.41-56.

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RESUMEN:El presente trabajo tiene como objetivo definir la personalidad de los clientes que acudieron al taller de Luis Salvador Carmona para encargarle las esculturas de Ntra. Sra. del Socoro, que hoy se venera en la parroquia de Brozas (Cáceres), y las del Pilar y San Francisco Javier que hizo para la iglesia del Rosario, en el Real Sitio de San Ildefonso (Segovia). El profesor Martín González y Eileen Lord las atribuyeron, respectivamente, a la gubia del artista, aunque sin las aportaciones documentales que ahora presentamos. El primer encargo partió de la iniciativa de Tiburcio de Aguirre y Ayanz, y de Antonio Milón López los dos restantes. Ambos estuvieron directamente relacionados con el entorno de la reina Isabel de Farnesio, de cuya inclinación hacia el arte y la cultura en general se dejó influir Tiburcio de Aguirre, y de su lado más piadoso Antonio Milón, su confesor personal.PALABRAS CLAVE:Luis Salvador Carmona, Tiburcio de Aguirre, Antonio Milón, Brozas, Real Sitio de San Ildefonso.ABSTRACT.This paper aims to define the persona of the clients who turned to the workshop of Luis Salvador Carmona to commission the sculpture of Our Lady of Perpetual Succour, which is today located at the Parish of Brozas (Cáceres), as well as the sculptures of Our Lady of the Pillar and of Saint Francis Xavier, which were done for the Holy Rosary Church located in Real Sitio de San Ildefonso (Segovia). Professor Martín González, as well as Eileen Lord, both considered them to be the work of the aforementioned artist; however, they did so without the documentary proof that we are presenting here. The first work was commissioned by Tiburcio de Aguirre Ayanz, while Antonio Milón López was responsible for the initiative which was required for the other two. Both were directly related with all that which surrounded Queen Elisabeth Farnese at the time, whose inclination towards art and culture in general helped to influence Tiburcio de Aguirre, while the more devout Antonio Milón was her personal confessor.KEYWORDS:Luis Salvador Carmona, Tiburcio de Aguirre, Antonio Milón, Brozas, Real Sitio de San Ildefonso.

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Cronshaw, Darren. "Better Together: Making Church Mergers Work. By Jim Tomberlin and Warren Bird. San Francisco, California, US, Jossey-Bass 2012. Pp. xx + 252. $24.95." Mission Studies 30, no. 2 (2013): 268–69. http://dx.doi.org/10.1163/15733831-12341297.

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Kaup, Monika. "“¡Vaya Papaya!”: Cuban Baroque and Visual Culture in Alejo Carpentier, Ricardo Porro, and Ramón Alejandro." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 156–71. http://dx.doi.org/10.1632/pmla.2009.124.1.156.

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Cuba assumes a special place in the genealogy of the latin American Baroque and its twentieth-century recuperation, ongoing in our twenty-first century—the neobaroque. As Alejo Carpentier has pointed out (and as architectural critics confirm), the Caribbean lacks a monumental architectural baroque heritage comparable with that of the mainland, such as the hyperornate Churrigueresque ultrabaroque of central Mexico and Peru (fig. 1). Nevertheless, it was two Cuban intellectuals, Alejo Carpentier and José Lezama Lima, who spearheaded a new turn in neobaroque discourse after World War II by popularizing the notion of an insurgent, mestizo New World baroque unique to the Americas. Carpentier and Lezama Lima are the key authors of the notion of a decolonizing American baroque, a baroque that expressed contraconquista (counterconquest), as Lezama punned, countering the familiar identification of the baroque with the repressive ideology of the Counter-Reformation and its allies, the imperial Catholic Iberian states (80). Lezama and Carpentier argue that the imported Iberian state baroque was transformed into the transculturated, syncretic New World baroque at the hands of the (often anonymous) native artisans who continued to work under the Europeans, grafting their own indigenous traditions onto the iconography of the Catholic baroque style. The New World baroque is a product of the confluence (however unequal) of Iberian, pre-Columbian, and African cultures during the peaceful seventeenth century and into the eighteenth in Spain's and Portugal's territories in the New World. The examples studied by Lezama and Carpentier are all from the monumental baroque sculpture and architecture of Mexico, the Andes, and Brazil's Minas Gerais province: the work of the Brazilian mulatto artist O Aleijadinho (Antônio Francisco Lisboa [1738–1814]; see fig. 2 in Zamora in this issue) and the indigenous Andean artist José Kondori (dates unknown; see fig. 1 in Zamora), central Mexico's Church of San Francisco Xavier Tepotzotlán (fig. 1), and the folk baroque Church of Santa María Tonantzintla (see fig. 3 in Zamora), to mention a few landmarks and names.

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33

Gallagher, Philip F. "Church and State in Early Christianity. By Hugo RahnerS.J. Translated by Leo Donald Davis S.J. San Francisco, Calif.: Ignatius Press, 1992. xviii + 324 pp." Church History 66, no. 1 (March 1997): 89–90. http://dx.doi.org/10.2307/3169639.

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Baum, Gregory. "The Reshaping of Catholicism: Current Challenges in the Theology of the Church by Avery Dulles. San Francisco, Harper & Row, 1988. 276 pp. $19.95." Theology Today 46, no. 2 (July 1989): 246–47. http://dx.doi.org/10.1177/004057368904600232.

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Dolan, Jay P. "Archbishop: Inside the Power Structure of the American Catholic Church. By Thomas J. Reese, S.J. San Francisco: Harper and Row, 1989. xiv + 401 pp. $17.95." Church History 60, no. 1 (March 1991): 144–45. http://dx.doi.org/10.2307/3168569.

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36

Cameron-Mowat, Andrew. "No Place for God: The Denial of the Transcendent in Modern Church Architecture. By Moyra Doorly. Pp. vii, 148, San Francisco, Ignatius Press, 2007, $10.48." Heythrop Journal 55, no. 2 (January 6, 2014): 349–50. http://dx.doi.org/10.1111/heyj.12067_50.

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Thompson, A. "Church and State in Early Christianity. By Hugo Rahner, S.J. Trans, by Leo Donald Davis, S.J. San Francisco: Ignatius Press, 1992. 324 pp. $16.95 paper." Journal of Church and State 36, no. 4 (September 1, 1994): 849–50. http://dx.doi.org/10.1093/jcs/36.4.849.

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Hollerich, Michael J. "The Catholic Moment: The Paradox of the Church in the Postmodern World. By Richard John Neuhaus. San Francisco: Harper & Row, 1987. x + 292 pages. $19.95." Horizons 16, no. 1 (1989): 181–82. http://dx.doi.org/10.1017/s0360966900040263.

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Reid, R. L. "The Excellent Empire: The Fall of Rome and the Triumph of the Church. By Jaroslav Pelikan. San Francisco: Harper and Row, Publishers, 1987. 133 pp. $18.95." Journal of Church and State 31, no. 2 (March 1, 1989): 331–32. http://dx.doi.org/10.1093/jcs/31.2.331.

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S.S., Peter Chirico. "The Promise of Partnership: Leadership and Ministry in an Adult Church. By James D. Whitehead and Evelyn Eaton Whitehead. San Francisco: Harper, 1991. xiv + 225 pages. $19.95." Horizons 19, no. 2 (1992): 326–27. http://dx.doi.org/10.1017/s0360966900026487.

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Balan, Jaroslaw Ihor. "Missed Opportunities: Early Attempts to Obtain Bukovynian Orthodox Clergy for the Ukrainian Pioneers of Alberta." East/West: Journal of Ukrainian Studies 1, no. 1 (August 9, 2014): 3. http://dx.doi.org/10.21226/t27p4x.

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Immigration from the Austro-Hungarian crown land of Bukovyna to the Canadian West was initiated in 1897-98, continuing thereafter until the outbreak of the First World War. Comprised mostly of ethnic Ukrainians, but including a small number of Romanians and families of mixed marriages, the peasant farmers from Bukovyna took out homesteads alongside the fledgling colony established northeast of Edmonton a few years earlier by Ukrainians from Galicia. An immediate concern of the settlers was the lack of any priests to serve their pastoral needs and to provide leadership for the communities that they were struggling to establish in challenging circumstances in the New World. Although itinerant priests dispatched by the Russian Orthodox mission based in San Francisco began visiting the Ukrainian settlers in Alberta beginning in July 1897 at the request of Russophiles among the first Galician homesteaders, the new arrivals from Bukovyna found them to be less than satisfactory because of linguistic and cultural differences. Almost immediately, the Bukovynians began appealing to the Orthodox Church in Bukovyna for clergy who could speak the Bukovynian Ukrainian dialect and “Wallachian,” so that they would not be dependent on priests from the Russian Mission. Despite numerous requests sent to the Metropolitanate of Bukovyna over the course of the next decade and a half—not only from Alberta, but also from other Bukovynian colonies in Canada—no Ukrainian clergy were ever assigned by church officials in Chernivtsi to serve the Orthodox faithful overseas. Drawing on archival sources, press reports and secondary sources, this article reconstructs these efforts by the pioneer era Ukrainian settlers from Bukovyna to obtain Orthodox clergy from their native land, at the same time suggesting reasons for their failure.

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Doyle, Dennis M. "What's Right with the Church: A Spirited Statement for Those Who Have Not Given Up on the Church and for Those Who Have. By William H. Willimon. San Francisco: Harper & Row, 1985. 144 pages. $13.95." Horizons 14, no. 1 (1987): 163–64. http://dx.doi.org/10.1017/s0360966900037415.

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Kovalchuk, Lada Igorevna. "Specificity of arrangement of apse space in the Franciscan Church of San Lorenzo Maggiore in Naples (1260-1340)." Исторический журнал: научные исследования, no. 4 (April 2020): 146–54. http://dx.doi.org/10.7256/2454-0609.2020.4.32913.

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This article explores the peculiarities of spatial planning and construction phases of apse in the Franciscan Church of San Lorenzo Maggiore in Naples. Gothic deambulatory with a crown of radial chapels in the Church of San Lorenzo Maggiore is a unique typology of apse structure for the architecture of Franciscans in Italy. The architectural monument is ranked with a number of other Franciscan churches in Naples, built under the patronage of the monarchs of the Kingdom of Naples from Anjou Dynasty. Analysis is conducted on engineering aspects and system of orders of the Neapolitan Church. The analysis of formal-stylistic features and taking and consideration of historical peculiarities of the architectural monuments, the author suggests possible influence of the architectural language of French Gothicism upon the plan of the Church of San Lorenzo Maggiore. The article revises historiography of the question of origin of oriental hue in the Church of San Lorenzo Maggiore. The author substantially broadens the vector of research problems and interpretations associated with examination of French influence upon the plan of the apse of the Church of San Lorenzo Maggiore. The novelty of consists in the analysis of apse of the Church of San Lorenzo Maggiore the context of logics of the development of deambulatory in French Gothicism, rather than borrowing of this shape from medieval Italian architecture.

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44

Grant, Robert M. "The Excellent Empire: The Fall of Rome and the Triumph of the Church. By Jaroslav Pelikan. The Rauschenbusch Lectures, New Series, 1. San Francisco: Harper & Row, 1987. xiii + 133 pp. $18.95." Church History 58, no. 4 (December 1989): 503–4. http://dx.doi.org/10.2307/3168213.

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Gallagher, Michael J. "The Story of Christianity, Vol. 1: The Early Church to the Dawn of the Reformation. By Justo L. Gonzales. San Francisco: Harper and Row, 1984. xviii + 429 pages. $12.95 (paper). - The Story of Christianity, Vol. 2: The Reformation to the Present Day. By Justo L. Gonzales. San Francisco: Harper and Row, 1985. xiii + 414 pages. $12.95 (paper)." Horizons 13, no. 1 (1986): 162–64. http://dx.doi.org/10.1017/s0360966900035854.

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Cronshaw, Darren. "The Permanent Revolution: Apostolic Imagination and Practice for the 21st-Century Church. By Alan Hirsch and Tim Catchim. Jossey-Bass Leadership Network Series. San Francisco, California, US, Jossey-Bass 2012. Pp. 368. $24.95." Mission Studies 30, no. 1 (2013): 113–14. http://dx.doi.org/10.1163/15733831-12341264.

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Largo, G. A. "The Ratzinger Report: An Exclusive Interview on the State of the Church. Joseph Cardinal Ratzinger with Vittorio Messori. Translated by Salvator Attanasio and Graham Harrison. San Francisco: Ignatius Press, 1985. 197 pp. n.p." Journal of Church and State 29, no. 3 (September 1, 1987): 565–66. http://dx.doi.org/10.1093/jcs/29.3.565.

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48

Kalinovsky, Vladimir. "Episodes from the confessional history of Alaska: Nikolay Ziorov’s missionary service." SHS Web of Conferences 84 (2020): 01002. http://dx.doi.org/10.1051/shsconf/20208401002.

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The paper deals with one of the outstanding hierarchs of the late 19th - early 20th century - Nikolay (Ziorov) and his missionary activity in Alaska. It is noteworthy that the peculiarity of his Ministry was that a diverse national staff distinguished all three departments that he led (Aleutian, Taurida, Warsaw and Privislenskaya), so he had to defend the rights of the Orthodox population and to try to harmonize interethnic relations at the level of his ideas. The path of Nikolay (Ziorov)’s Episcopal Ministry began with the appointment in 1891 to the Aleutian diocese, which was responsible for all Orthodox parishes in North America, including Alaska. When Nikolay (Ziorov) arrived in the United States, the local Church Department was located in San Francisco, which made it impossible for the Bishop to have a regular presence in Alaska. Moreover, even the possibility of moving the Department to Alaska was not considered acceptable, since the conversion of the Uniate population living in other States was seen as more promising perspective for the Hierarch at that time. It is established that the Bishop traveled a lot in Alaska, advocated for the rights of the Orthodox population, had a diary and appealed to central and regional authorities. At the initiative of the Minister, the sacred texts were translated into the languages of the indigenous peoples of the region. The views that Nikolay (Ziorov) developed while serving in North America were continued in his later work in other dioceses. Largely, this affected inter-ethnic and inter-religious relations. In both Taurida and Warsaw dioceses, he positioned himself as a defender of the Orthodox faith among the gentile environment. It is shown that Nikolay (Ziorov) used the methods of missionary work, developed in Alaska, later in Taurida and the Kingdom of Poland.

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Kress, Robert. "The Ratzinger Report. By Joseph Cardinal Ratzinger with Vittorio Messori. San Francisco: Ignatius Press, 1985. 197 pages. $9.95. - Theology and the Church: A Response to Cardinal Ratzinger and a Warning to the Whole Church. By Juan Luis Segundo. Minneapolis: Winston, 1985. 188 pages. $15.95." Horizons 14, no. 2 (1987): 391–93. http://dx.doi.org/10.1017/s0360966900038135.

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50

Savage, Thomas J. "Emeline and Jeremiah." California History 93, no. 2 (2016): 31–56. http://dx.doi.org/10.1525/ch.2016.93.2.31.

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On November 2, 1850, Jeremiah Root published a “Notice” in the Sacramento Transcript offering a reward for the arrest of his wife, Emeline, who had absconded with a younger man, twelve thousand dollars, and their two-year-old daughter, leaving Root and their five sons to fend for themselves at the roadhouse they ran along the American River. When Emeline and their daughter were found three months later on a bark in San Francisco preparing to leave California, Jeremiah met with her and the couple quickly reconciled. Charges were dropped against Emeline and her associates, and Jeremiah and the rest of their family joined her on the ship to travel east. The Transcript editorialized against the apparent tawdry nature of the affair, but a deeper inspection of the history of this forty-niner family reveals in intimate detail how Jeremiah and Emeline's personal struggles emerged from the incredible physical and spiritual turmoil experienced by early Mormon emigrants, who played a seminal role in Gold Rush–era California. Emeline and Jeremiah Root were early converts to Mormonism and arrived in California having survived a twelve-year odyssey that began in Kirtland, Ohio. They were expelled first from Kirtland and then from Nauvoo, Illinois, after the murder of their church leader, Joseph Smith. They persevered through starvation and malnutrition at Winter Quarters on the Missouri River while following Brigham Young to Salt Lake. They struggled with spiritual allegiances as the practice of polygamy and economic inequities became apparent among church leadership, and they ultimately defied Brigham Young by taking the physically demanding overland route from Salt Lake through the Forty-Mile Desert and over the Carson Pass to Gold Rush California in early 1849. Finally, they lived through a tumultuous year on the lower American River, surviving among unruly miners, deadly shootouts over property rights, and a rampant outbreak of cholera. These pressures erupted into a personal crisis when Emeline escaped, escorted by a family friend who was perhaps her lover, taking her only daughter and the family fortune with her. Emeline and Jeremiah's eventual reconciliation and the way Jeremiah ultimately lived out his life revealed them to be people of personal and spiritual integrity who, in this one incident, were overwhelmed by the struggles of the times. Their story illustrates the incredible resiliency of early California pioneers and integrates in vivid detail the physical, spiritual, and emotional challenges facing families in Gold Rush–era California.

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