Relevant bibliographies by topics / Second Church (Bradford, Mass.)

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  2. Dissertations / Theses
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Academic literature on the topic 'Second Church (Bradford, Mass.)'

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Published: 4 June 2021
Last updated: 16 February 2022

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Journal articles on the topic "Second Church (Bradford, Mass.)"

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JASPER, DAVID, and JEREMY SMITH. "‘The Lay Folks' Mass Book’ and Thomas Frederick Simmons: Medievalism and the Tractarians." Journal of Ecclesiastical History 70, no. 4 (2019): 785–804. http://dx.doi.org/10.1017/s002204691900054x.

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Thomas Frederick Simmons (1815–84) combined his ecclesiastical duties and liturgical interests with editing the fourteenth-century Middle EnglishLay folks’ mass book(1879) for the Early English Text Society, with the aim of showing the continuity of the English Church from the medieval period through the Reformation. In the light of modern scholarship, this article recontextualises both medieval text and Simmons's own editorial practice, and shows how Simmons, as a second-generation Tractarian churchman, sought in this text – and others associated with it – evidence for the Church of England's Catholic underpinning in an imagined medieval English Church.
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Ruozzi, Federico. "Catholic Church and the Italian public television. An enduring relation with an interlude: the Council." Studia Europaea Gnesnensia, no. 11 (January 1, 2015): 179–99. http://dx.doi.org/10.14746/seg.2015.11.9.

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The article presents the entanglement of the Catholic Church and the media by focusing on the case of the Second Vatican Council and the television broadcast of its events. The mass media attention of the council stimulated, according to the author, a double level: the media conveyed more information about the church event than it had ever done before, but at the same time, the mass media influenced the discussion of the council fathers. The article also analyzes, through the lens of the Council, the recent relationship between the Catholic Church and the Italian television.
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Kerc, Olga. "Roman Catholic periodicals in the national media space of Ukraine." Ukrainian Religious Studies, no. 66 (February 26, 2013): 292–300. http://dx.doi.org/10.32420/2013.66.276.

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The Second Vatican Council became a prerequisite for the functioning of the mass media of the Roman Catholic Church, defining mass media as a strategic object for spreading the ideas of the Church, Christian upbringing. Due to the actualization of religious freedom with the independence of Ukraine, national confessional media (including the Roman Catholic) received an impetus for the deployment of active activities, as well as the chance for an impartial scientific analysis. Today, Ukrainian Roman Catholic media are a significant component of the system of national religious editions, which, in turn, is one of the media segments of the state. Therefore, studying in the context of the mass media of Ukraine periodicals of the Roman Catholic Church is necessary to create a holistic image of the national information space. This is due to the relevance of the topic.
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ZINK, JESSE. "Lost Boys, Found Church: Dinka Refugees and Religious Change in Sudan's Second Civil War." Journal of Ecclesiastical History 68, no. 2 (2017): 340–60. http://dx.doi.org/10.1017/s0022046916000683.

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The experience of young male Dinka refugees during Sudan's second civil war (1983–2005) illustrates the connections between religious change, violence and displacement. Many of the ‘unaccompanied minors’ who fled to camps in Ethiopia and then Kenya moved decisively towards Christianity in the years during which they were displaced. Key variables were the connection between education and Christianity, the need for new structures of community, and the way in which the Church offered a way to make sense of the destruction of civil war. As the war ended, many former refugees returned to their home regions as Christian evangelists, leading to further religious change. Their case parallels other mass conversion movements in African Christian history but takes place in a post-colonial context of civil war.
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Vinogradov, Vladimir. "ДУХОВНОЕ ОБРАЗОВАНИЕ В БАРНАУЛЕ (АЛТАЙСКИЙ ОКРУГ, РОССИЙСКАЯ ИМПЕРИЯ) ВО ВТОРОЙ ПОЛОВИНЕ XVIII В." Proceedings of Altai State Academy of Culture and Arts, № 2 (2021): 73–79. http://dx.doi.org/10.32340/2414-9101-2021-2-73-79.

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The paper drawing on documents kept by State Archive of Altai Krai (Barnaul, Russia) reconstructs historical origins of mass parish education system in Barnaul of the second half of the 18th century which was a capital of the Altai District entered into Tomsk Province of the Russian Empire. The author describes a contribution of His Imperial Majesty, Front Office of Kolyvano-Voskresensky territory (Mining Office), and Barnaul Church Government to development of a system of enlightment of local schoolchildren run by priests of the Russian Church.
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Chia, Edmund. "Dominus Iesus and Asian Theologies." Horizons 29, no. 2 (2002): 277–89. http://dx.doi.org/10.1017/s0360966900010148.

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ABSTRACTThe document Dominus Iesus, issued by the Congregation for the Doctrine of the Faith on September 5, 2000, was perhaps the most talked-about document in recent church history, both within and without the Catholic Church. Some of the reactions to it, which came from all quarters, were profound, and provided both a field day for the mass media and much data for theological reflections. Significantly missing from theological journals in the West, however, is the response of the Asian church and its implications for Asian theologies. This is a serious omission since Dominus Iesus, seems to have been written because of and for the Asian church in general and its theologians in particular. The present essay, therefore, looks at this Asian factor, especially in the context of the renewal inaugurated by the Second Vatican Council.
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MORO, RENATO. "The Catholic Church, Italian Catholics and Peace Movements: The Cold War Years, 1947–1962." Contemporary European History 17, no. 3 (2008): 365–90. http://dx.doi.org/10.1017/s0960777308004530.

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AbstractThis article focuses on the early years of the cold war in Italy in the form of an analysis of the Catholic press from 1947 to the eve of the Second Vatican Council in 1962. In so doing it attempts to answer key questions for Italian Catholicism relating to peace building that arose from total war in the age of mass democracy.
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8

Pokrovskaya, Elena. "Increasing the strength of destroyed wood of wooden architecture monuments by surface modification." MATEC Web of Conferences 251 (2018): 01034. http://dx.doi.org/10.1051/matecconf/201825101034.

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The Anglican Church in Arkhangelsk built in 1833 represents a wooden architecture monument. The article describes the strengthening of partially destroyed samples of the Anglican Church wood by surface modification. The first layer of the sandwich coating is nitrilotrimethylphosphonic acid, which forms covalent bonds with the substrate, partially strengthening the wood. The second layer is an epoxy resin solution, which forms covalent bonds with the coating of the first layer, with hydroxyl groups of the first layer involved in the curing of the second layer as well. A two-layer surface coating is formed, while the strength of the wood increases by 2 – 2.5 times, water absorption decreases by 3 times, and mass loss in combustion is no more than 9% according to GOST 27484-87. The monument preservation increases.
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Superson, Jarosław A. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (2009): 165. http://dx.doi.org/10.21906/rbl.205.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Superson, Jarosław. "Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)." Ruch Biblijny i Liturgiczny 62, no. 3 (2009): 165. http://dx.doi.org/10.21906/rbl.298.

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Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland, it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century, the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, an introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holy day Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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Dissertations / Theses on the topic "Second Church (Bradford, Mass.)"

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Milata, Jan. "Kněžské bratrstvo sv. Pia X. v současné české diskusi o odkazu Druhého vatikánského koncilu." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-353354.

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The SSPX is a community of non-monastic priests with a structure similar to that of many religious orders. It was founded in 1970 by Archbishop Marcel Lefebvre. Its pro- gram is to defend traditional Catholic values against the danger supposedly represented by the reforms initiated by the Second Vatican Council. A wider community of Catholics disagreeing with developments in the Church was formed around the SSPX. Following the breakup of the SSPX with the leadership of the Church in 1988, this community gained strength and a character of a certain denomination. The Second Vatican Council (1962-1965) carried out a lot of changes, many of which have not yet been fully implemented. They concern the liturgy, pastoral care, interpretation of Scripture, and theology studies, among other issues. The common denominator of the con- ciliar reforms was to make the proclamation of Christ more comprehensible to modern man and make many things in the church consistent with the spirit of the Gospel and early Chris- tian tradition. The most significant shifts, initiated by the council, were the new approaches to ecumenism, to principle of religious freedom and to interfaith dialogue. Many circles in the Church, however, considered these changes as grinding the truths of faith; these Cath- olics began to be...
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Milata, Jan. "Kněžské bratrstvo svatého Pia X." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-353218.

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9 Summary The SSPX is a society of Roman Catholic priests, who aren't organized in any religious order, however, it's organization is similar to many religious orders. As its mission the SSPX consider the defense of a catholic priesthood, the Tridentine Mass and the true doctrine of the Church against danger, which supposedly affected the Church after the Second Vatican Council. The SSPX was established in 1970 and its center became Ecône Seminary in Switzerland. Hereafter, a wider informal group of Catholics, who were unsatisfied with an evolution of the Church, formed around the Society. The members of this group attended masses, celebrated by SSPX priests. This group had united more after a breakup between the SSPX and superiors of the Catholic church, which was caused by an illicit ordinations of a priests and following excommunication of a founder, archbishop Marcel Lefebvre, and his nearest fellows in 1988. From that point, these believers are forming to some kind of congregations similar to parishes, but which are unofficial and improvised. These activities, as well as a sacraments celebrated by SSPX priests, are unacceptable in a catholic canon law system (however, these sacraments are valid, if they were already celebrated!). The ethos of this society is conservative - both in a relation to...
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Books on the topic "Second Church (Bradford, Mass.)"

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O'Malley, Patricia Trainor. Sacred Hearts Parish, Bradford, Massachusetts: A 75th anniversary history. [Sacred Hearts Parish], 1985.

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2

Dorothy, Woodward, ed. We learn about the Mass: Second edition. Liturgy Training Publications, 2011.

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3

Catholic Church. Lectionary for Mass, second typical edition, introduction. United States Catholic Conference, 1998.

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No vipers in the Vatican: A second anthology of sorts. Columba Press, 1996.

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Second Congregational Church (Chicopee, Mass.). Manual of the Second Congregational Church, Chicopee, and catalogue of officers and members, Chicopee Falls, Mass., January 1, 1886. Aceto Bookmen, 1998.

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Liturgiques, Centre International d'Etudes, ed. Vénération et administration de l'Eucharistie: Actes du second colloque d'études historiques, théologiques et canoniques sur le rite catholique romain, Notre-Dame-du-Laus, 9 au 11 octobre 1996. Centre international d'études liturgiques, 1997.

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Catholic Church. Congregatio de Cultu Divino et Disciplina Sacramentorum. Musica sacra: Music at Mass, a liturgical and pastoral challenge ; papers from the second study day on the anniverary of Sacrosanctum Concilium, Vatican City, December 5, 2005. Ignatius Press, 2010.

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Catholic Church. United States Conference of Catholic Bishops.17, ed. Lectionary for Mass: The Roman Missal restored by decree of the Second Ecumenical Council and promulgated by authority of Pope Paul VI ; for use in the Dioceses of the United States of America. 2nd ed. Liturgical Press, 1998.

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Catholic Church. The Roman missal: Reformed by decree of the second Vatican Ecumenical Council, published by authority of Pope Paul VI, revised at the direction of Pope John Paul II. The Conference, 2000.

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The book of the Gospels: The Roman Missal restored by decree of the Second Ecumenical Council of the Vatican and promulgated by authority of Pope Paul VI and revised by order of Pope John Paul II ; for use in the dioceses of the United States of America according to the second typical edition of the Order of readings for mass. Liturgical Press, 2000.

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Book chapters on the topic "Second Church (Bradford, Mass.)"

1

Bullivant, Stephen. "Epilogue." In Mass Exodus. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837947.003.0008.

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Whether and to what extent the Second Vatican Council (either as a whole, or some particular aspect of its teaching and/or implementation) is to blame for the significant declines the Church has experienced in the decades following it is a question of significant dispute. The Epilogue to Mass Exodus addresses the question head on. It emphasizes the range of (non-Catholic-specific) social and cultural factors, discussed at length in earlier chapters, that have undoubtedly impacted upon Catholic retention. The notable declines witnesses by other major denominations over the same period, moreover, strongly suggest that Catholicism would also have suffered, even without the turbulence of Vatican II (and/or Humanae Vitae). Nevertheless, Vatican II cannot be absolved so easily. For a Council explicitly intended to read the signs of the times, to equip the Church to meet the challenges of the contemporary world, and indeed to make the Mass ‘pastorally efficacious to the fullest degree’, then it is very hard to escape that conclusion that, in Britain and America at least, it has failed to live up to its own expectations.
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Fernández, Johanna. "A Second Occupation." In The Young Lords. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469653440.003.0011.

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In Fall 1970, the Young Lords again occupied the FSUMC church, in response to the shocking death of one of their own, Julio Roldan, who after a false arrest was found hanged in the Tombs, NYC’s notorious detention center. The occupation happened against the backdrop of a prisoner uprising in the Tombs, a precursor to the Attica Rebellion. At the occupied church, the Young Lords mounted a precursor to contemporary movements against mass incarceration and for abolition. They launched a legal defense center to aid poor Black and Latino prisoners; challenged the politics of bail; denounced state repression of the left; the politics of law and order, and the hyper imprisonment of people of color. They identified structural violence, poverty, and racism as root causes of social problems and supported the redistribution of resources and wealth through the revolutionary overthrown of capitalism. The group’s radical actions led to the first official investigation of the death of a single prisoner, Julio Roldan. Roldan’s arrest and arraignment offered a window into the botched legal process that, beginning in the late 1960s and early 1970s, exponentially increased the arrest and jailing of people of color living in urban centers.
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Starr, Chloë. "The Church and the People’s Republic of China." In Chinese Theology. Yale University Press, 2016. http://dx.doi.org/10.12987/yale/9780300204216.003.0007.

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If the early twentieth century saw great growth in the Chinese church, the first decade of the second half of the century saw persecution and a mass falling away from the church. By the end of the 1960s, when public religious activity in China had been shut down for several years, the rest of the world wondered if a Chinese church still existed. The focus of this chapter is the key decade of the 1950s, and particularly the policies and events of the first years of that decade. The chapter discusses the very different responses of Roman Catholic and certain Protestant church leaders to the leadership of New China and to the creation of state patriotic bodies during the difficult transition to a “post-denominational” church.
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Burnett, Amy Nelson. "Reconstituting Authority." In Debating the Sacraments. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190921187.003.0014.

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Through the second half of the 1520s, cities and territories began to institutionalize reforms to the Lord’s Supper. Luther’s German Mass was influential in central and northern Germany, while the communion liturgies of Zurich and Basel were important as sacramentarian models. Church ordinances also contained sections on the Lord’s Supper, with the most important being the Instruction to the Visitors of Saxony and Bugenhagen’s Braunschweig ordinance. The Bern Disputation of 1528 generated a number of publications by both sacramentarians and Catholics; so, too, did the events leading to Basel’s abolition of the mass. The leaders of both parties could not reach agreement on the Lord’s Supper at the Marburg Colloquy, but the articles adopted there marked the emergence of a new source of collective authority: a confession of faith that defined orthodoxy.
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Eggemeier, Matthew T., and Peter Joseph Fritz. "The Politics of Mercy against Neoliberal Sacrifice." In Send Lazarus. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288014.003.0006.

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This chapter responds to the neoliberal crises described in chapter 3 in light of the theology of mercy developed in chapter 4. First, theological ideas provide theoretical-critical leverage over against the neoliberal vision for the world: the doctrine of creation, imago dei, the freedom of Christ, and the hospitality of Christ. Second, a principle from CST or secular discourse (if the Catholic church has not developed an adequate response) offers a long-term goal for civilization: universal destination of goods and abolitionism. Finally, corporal works of mercy respond to neoliberal sacrifices: against environmental destruction, visiting the sick; slum proliferation, feeding the hungry, giving drink to the thirsty, and clothing the naked; mass incarceration, ransoming the captive; and mass deportation, welcoming the stranger. These works must be made political not only as direct action, but also as an interlocking strategy over the short-term, middle-term, and long-term for social transformation.
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Gill, Miriam. "Adam Easton and the Lutterworth Wall Paintings Revisited." In Cardinal Adam Easton (c.1330–1397). Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726528_ch03.

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In his monograph on Easton, Andrew Lee proposed that a previously unidentified contemporary portrait of the cardinal may be preserved in the form of an image added to an existing morality wall painting in the parish church of Lutterworth in Leicestershire. This proposal not only suggests the existence of a second representation of this important historical f igure, but makes this wall painting a public visual expression of the ongoing animosity between Easton and the reformer John Wyclif, the incumbent at Lutterworth. This chapter reviews the conservation history and uncovering of the painting, its probable dating, its visual conventions and its iconographic content. This examination of the evidence makes Lee’s suggestion untenable; however, careful examination of the image of the cardinal shows that it was most probably once part of a scene of the Mass of St Gregory, a late medieval devotional theme exemplifying the doctrine of Transubstantiation. The Lutterworth mural thus represents the trenchant restatement in Wyclif’s former parish of the orthodox position which Adam Easton so vigorously defended.
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Pavićević, Aleksandra. "Travelling through the Battle Fields. The Cult of the Bogorodica in Serbian Tradition and Contemporary Times." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.234-249.

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The chapter deals with the role of the Virgin Mary in the nation- state building process in Serbia. The beginning of the process of religious revival in Serbia coincided with the beginning of the social, economic and political crisis in the former Socialistic Federative Republic of Yugoslavia, which took place at the beginning of the 1990s. There was an urgent need to find new collective identity, since the earlier had been reduced to rubble. At the individual level, this process primarily implied increased participation in rites within the life cycle of an individual (baptism, wedding, and funeral), followed by popularisation of the practice of celebrating family's patron saint days and, only in the end and on the smallest scale, by an increase in the number of believers taking an active part in regular church services. On the collective level, the traditional closeness of the Serbian Orthodox Church and Serb people and the state was the basic paradigm of such restructuring. The attempt to establish continuity with the tradition of the medieval Serb state, which implied active participation of the Church in both social and political matters, as well as the grafting of this relationship in the secular state and civil society in Serbia at the end of the second millennium, turned out to be a multi-tiered issue (Jevtić 1997). At mass celebrations, as well as at revolutionary street protest rallies (which were plentiful in the capital during the last dozen years or so) and at celebrations of the town's patron saint days and various festivities, the image of the ‘Bogorodica’ [Gr. ‘Theotokos’, i.e. The Mother of God]; appears. Leading the processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. The main thesis of the chapter is to explain the historical roots of her cult and her embeddedness in the national history and identity in Serbia. The cult of the ‘Bogorodica’ has always had greater importance on the macro than on the micro level. This is corroborated by the fact that a relatively small number of families celebrated some of the ‘Bogorodica’ holidays as their Patron St Day, while a large number of monasteries and churches, as well as village Patron St Days were dedicated to one of them (Grujić 1985: 436). On the other hand, some authors believe that, with the acceptance of Christianity, it was the cult of the ‘Bogorodica’ which was the most developed among the Serb population, because her main and most widely recognisable epithet Baba, connected to giving birth, was directly associated with the powerful female pagan divinities such as the Great Mother, Grandmother etc. (Petrović 2001: 55; Čajkanović 1994a: 339). In the folk perception, the ‘Presveta Bogorodica’ [The Most Holy Mother of God] is unambiguously connected to the phenomenon and process of birth-giving and, that is why, barren women most frequently addressed the ‘Bogorodica’ for assistance. The observance of the image of the ‘Bogorodica’ was specifically connected with the so-called miracle icons, that is, her paintings linked to some miraculous event, either locally or generally. This was most frequently related to the icons which were famous for discharging myrrh, as well as icons which would ‘cry’ in certain situations, as well as those that changed the place of residence in a miraculous manner. The use of icons in wars, either those of conquest or defensive, appears to be a widely spread practice in the Orthodox world. It was noted that Serb noblemen carried standards with images of various saints to wars, and that the cities were frequently placed under the protection of certain icons. The author shows how, travelling through towns and battlefields, throughout the decades and centuries, the ‘Bogorodica’ appeared through its holy image at the end of the second millennium as the protectress, advocate, Pointer of the Way and foster mother of those who were, possibly more than ever, in need of miracles and waymarks.
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