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Books on the topic 'Second Church (Bradford, Mass.)'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Consult the top 23 books for your research on the topic 'Second Church (Bradford, Mass.).'

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1

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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4

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

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5

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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6

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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7

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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8

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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9

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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10

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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11

Catholic Church. People's Roman Missal: Sunday vigil and holy week masses for the entire three year cycle complete in one volume : text revised to correspond with today's church lectionary and approved for use in England, Ireland, Scotland and Wales. Washbourne Quinlan, 1986.

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12

International Committee on English in the Liturgy., ed. General instruction of the Roman missal. United States Conference of Catholic Bishops, 2003.

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13

Catholic Church. Daily Roman missal: Sunday and weekday masses ... 4th ed. Scepter, 1998.

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14

Oremus: Speaking with God in the words of the Roman rite. Institute of Jesuit Sources, 1993.

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15

James, Socías, ed. Daily Roman missal: Sunday and weekday masses for proper of seasons, proper of saints common masses, ritual masses, masses for various needs and occasions, votive masses, masses for the dead : complete with readings in one volume including devotions and prayers. 6th ed. Midwest Theological Forum, 2004.

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16

Ditewig, William T. Deacon at Mass, The: A Theological and Pastoral Guide; Second Edition. Paulist Press, 2014.

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17

Bullivant, Stephen. Mass Exodus. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837947.001.0001.

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In 1962, Pope John XXIII opened the Second Vatican Council with the prophecy that ‘a new day is dawning on the Church, bathing her in radiant splendour’. Desiring ‘to impart an ever increasing vigour to the Christian life of the faithful’, the Council Fathers devoted particular attention to the laity, and set in motion a series of sweeping reforms. The most significant of these centred on refashioning the Church’s liturgy. Over fifty years on, however, the statistics speak for themselves—or seem to. In America, only 15% of cradle Catholics say that they attend Mass on a weekly basis; meanwhile, 35% no longer even tick the ‘Catholic box’ on surveys. In Britain, of those raised Catholic, just 13% still attend Mass weekly, and 37% say they have ‘no religion’. But is this all the fault of Vatican II, and its runaway reforms? Or are wider social, cultural, and moral forces primarily to blame? Catholicism is not the only Christian group to have suffered serious declines since the 1960s. If anything Catholics exhibit higher church attendance, and better retention, than most Protestant churches do. If Vatican II is not the cause of Catholicism’s crisis, might it instead be the secret to its (comparative) success? Mass Exodus is the first serious historical and sociological study of Catholic lapsation and disaffiliation. Drawing on a wide range of theological, historical, and sociological sources, it also offers a comparative study of secularization across two famously contrasting religious cultures: Britain and the USA.

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18

Catholic Church. National Conference of Catholic Bishops. and Vatican Council (2nd : 1962-1965), eds. 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. Catholic Book Pub., 2004.

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19

Rivers, Isabel. The Pilgrim’s Progress in the Evangelical Revival. Edited by Michael Davies and W. R. Owens. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199581306.013.36.

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This chapter is concerned with the ways in which evangelicals of various persuasions in the later eighteenth century—Methodists (both Arminian and Calvinist), Church of England evangelicals, and evangelical Dissenters (both Congregationalist and Baptist)—adopted The Pilgrim’s Progress as one of their key texts and made it speak to their own situations. It focuses on three main topics: first, how, in the hands of its editors, The Pilgrim’s Progress became a polemical text, especially from the 1770s onwards, one hundred years after the book’s publication; second, how it was used as a guide to Christian experience as lived by evangelicals; and third, how it became a means of writing the history of Dissent and evangelicalism. The key figures discussed include John Wesley, George Whitefield, John Newton, Richard Conyers, William Shrubsole, William Mason, George Burder, John Bradford, and Thomas Scott.

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20

Catholic Church. Oremus: Speaking with God in the words of the Roman rite. Institute of Jesuit Sources, 1993.

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21

Tadmor, Naomi. The Bible in English Culture. Edited by Malcolm Smuts. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199660841.013.22.

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William Shakespeare’s thirty-nine plays contain numerous biblical references. Of the 151 English Psalms, for example, twenty-nine only receive no mention, while a total of about 350 phrases are quoted by Shakespeare from the remaining Psalms. The frequent mention of the Bible by a playwright such as Shakespeare was the outcome of four overlapping processes, explained in the chapter. First, there was the consolidation of the English biblical codex, largely in the context of the Reformation. Second, the Bible was propagated through church reading, widely prevalent catechisms and prayer books, as well as private and domestic reading—all of which rendered it widely familiar. Third, it is important to note the unprecedented scale of the dissemination, owing to mass print production. Finally, the chapter explains the processes of ‘Englishing’, whereby the biblical translations of the Tudor and early Stuart period rendered the ancient text in familiar terms, assisting its assimilation.

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22

Bontemps, Arna. And Churches. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037696.003.0025.

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This chapter examines the storefront churches and “cults” of Illinois in the early decades of the twentieth century. Before the Negroes' mass exodus to Illinois and Chicago, migrants settling in the state had selected one or another among the orthodox faiths and had been absorbed quietly. However, the dramatic influx about the middle of the second decade of the twentieth century gave rise to a number of “storefront” churches. Several new standard churches were born during the Great Migration, including Monumental Baptist Church, Liberty Baptist Church, and Progressive Baptist Church. In addition, during the period from the start of World War I, churches of a number of other established faiths were added to the orthodox list. Furthermore, the independent churches multiplied in the latter years of the nearly three decades since 1914. This chapter considers the appeal of storefronts to common people and their undeclared religious war with standard churches, along with the emergence of the spiritualist churches as well as other churches that were regarded as cults in Illinois.

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23

Poleg, Eyal. A Material History of the Bible, England 1200-1553. British Academy, 2020. http://dx.doi.org/10.5871/bacad/9780197266717.001.0001.

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This book examines the production and use of Bibles in late medieval and early modern England. The analysis of hundreds of biblical manuscripts and prints reveals how scribes, printers, readers, and patrons have reacted to religious and political turmoil. Looking at the modification of biblical manuscripts, or the changes introduced into subsequent printed editions, reveals the ways in which commerce and devotions joined to shape biblical access. The book explores the period from c.1200 to 1553, which saw the advent of moveable-type print as well as the Reformation. The book’s long-view places both technological and religious transformation in a new perspective. The book progresses chronologically, starting with the mass-produced innovative Late Medieval Bible, which has often been linked to the emerging universities and book-trade of the thirteenth century. The second chapter explores Wycliffite Bibles, arguing against their common affiliation with groups outside Church orthodoxy. Rather, it demonstrates how surviving manuscripts are linked to licit worship, performed in smaller monastic houses, by nuns and devout lay women and men. The third chapter explores the creation and use of the first Bible printed in England as evidence for the uncertain course of reform at the end of Henry VIII’s reign. Henry VIII’s Great Bible is studied in the following chapter. Rather than a monument to reform, a careful analysis of its materiality and use reveals it to have been a mostly useless book. The final chapter presents the short reign of Edward VI as a period of rapid transformation in Bible and worship, when some of the innovations introduced more than three hundred years earlier began, for the first time, to make sense.

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