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Dissertations / Theses on the topic 'Unitarian Church (New Orleans, La.)'

Author: Grafiati

Published: 26 July 2024

Last updated: 27 July 2024

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1

Green, Alvah J. III. "Fighting Spirit: A History of St. Henry's Catholic Church New Orleans 1871-1929." ScholarWorks@UNO, 2015. http://scholarworks.uno.edu/td/2078.

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In 2009, the Archdiocese of New Orleans went through a reorganization that resulted in the closure of numerous parishes under its direction. This thesis will look at how one of the parishes closed during this reorganization, St. Henry’s, had already faced, and survived, numerous attempts at closure. A study of these previous attempts reveals that internal church politics were often on display and the driving force behind the decisions. Using documents from the Archdiocesan Archives of New Orleans, this thesis looks at the history and leadership of St. Henry’s parish, and examines how the survival of a church often has more to do with the personalities of those in leadership positions and less to do with the propagation of faith.

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2

Truehill, Marshall Jr. "The Capacity of the Black Protestant Church to Provide Social Ministry in Post-Katrina New Orleans." ScholarWorks@UNO, 2008. http://scholarworks.uno.edu/td/895.

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This research is an ethnography which investigates the effects of Hurricane Katrina upon the capacity of African American Protestant churches in New Orleans to provide spiritual and social ministry to the city's underprivileged. More than three years after Hurricane Katrina unleashed its fury upon the city, fifty per cent of the churches remain as the hurricane left them. Pre-Katrina, fifty per cent of the population lived at or below the poverty line and depended upon faith-based programs as part of their support network and ladder toward selfsufficiency. Because of the disaster, there was substantive loss of parishioners, financial resources, and program operational infrastructure that severely limited or destroyed faith-based capacity to serve. The purpose of the study is to examine what social vulnerabilities and barriers hinder churches' capacity to serve community needs in four particular areas, including providing and advocating for affordable housing, quality health care, strategies for eliminating poverty, and disaster evacuation education, preparedness and response. The researcher hypothesizes that structural and institutional racism were already undermining that capacity pre-Katrina and continues to hinder it more than three years since. The study investigates the veracity of this hypothesis. It attempts to offer strategies to help mitigate the social vulnerabilities and increase the community's resiliency and sustainability against future disasters. This research is important because it provides increased awareness and understanding of how pre-existing social vulnerabilities in combination with Hurricane Katrina contributed to the lingering diminished capacity of the church and community. It also provides insight into how the faith community's attitude and action toward handling its vulnerabilities lead to increased resiliency and sustainability, and suggest a course of action toward the alleviation of marginalization of both the faith institutions and the people they serve.

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3

Murphey, Kent D. "A program of supervision for ministry interns at Calvary Baptist Church, New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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4

Bambury, Jill Ellen. "The church in the 'hyperghetto' : an architectural investigation into an African American neighbourhood in New Orleans, Louisiana." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708793.

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5

Pitman, Tobey O. "Developing a strategy for congregationalizing homeless people at the Brantley Baptist Center in New Orleans, Louisiana." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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6

Woods, Calvin W. "Improving the self-esteem of young and middle-aged males of Greater Liberty Baptist Church, New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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7

Smith, Melissa Lee. "Merging Identities: A Glimpse into the World of Albert Wicker, An African American Leader in New Orleans, 1893-1928." ScholarWorks@UNO, 2007. http://scholarworks.uno.edu/td/606.

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The life and career of Albert Wicker, Jr. (1869-1928), reflects the growth of the new urban African-American middle class in New Orleans, Louisiana, in the early years of the twentieth century. He spent his career working for advances in education while using memberships in churches, Masonic groups, insurance companies, benevolent societies, and educational leagues to achieve his personal and professional goals. The networks created by him and others along the way illustrate not only complexity of black life in New Orleans but also the growing tendency of differing ethnic groups to work together to achieve common economic, political, social objectives.

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8

Bennett, Kay. "Equipping staff members of Baptist Friendship House, New Orleans, Louisiana, to minister to abused women post-hurricane Katrina." New Orleans, LA : New Orleans Baptist Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.053-0345.

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Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2008.
Abstract and vita. Includes final project proposal. Description based on Print version record. Includes bibliographical references (leaves 146-152, 219-225).

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9

Morgan, G. William. "A program to encourage the implementation of selected Christian disciplines in the lives of the members of Third Presbyterian Church in New Orleans, Louisiana." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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10

Le, Peter Hong. "Developing a Vietnamese Ministry Training Center to equip the lay leaders at the Vietnamese Baptist Church of New Orleans to perform ministry skills more effectively according to the church's five purposes." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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11

Nuttli, Emily E. "“Fixing the Italian Problem”: Archbishop of New Orleans John W. Shaw and the Oblates of Mary Immaculate, 1918-1933." ScholarWorks@UNO, 2016. http://scholarworks.uno.edu/td/2178.

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In 1918, Archbishop Shaw invited the Texas Catholic religious order, Missionary Oblates of Mary Immaculate, to New Orleans to manage the St. Louis Cathedral and its filial parish for Southern Italians, St. Mary’s Church. This thesis will look at the personalities and preferentialism that affected this early 20th century transfer of religious power from secular priests to a religious order. Comparing the language used by Archbishop Shaw in correspondence with Oblate Fathers with the language he used with his secular priests will determine that Shaw displayed favoritism in his decision to invite the Oblates. This decision was affected by four primary factors: Shaw’s prior relationship with the Oblates as Bishop of San Antonio, his concerns with archdiocesan finances, his perceived threat of encroaching Protestantism, and politics of discontent amongst his secular clergy. Shaw’s distinct idealistic pragmatism shows the dynamic nature of the institution of the Catholic Church in Louisiana.

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12

Vest, Katherine. "La Fièvre Jaune: An Exhibition Plan on St. Patrick’s Cemetery, Irish Immigrants, and the Role of the Catholic Church During the 1853 Yellow Fever Epidemic in New Orleans." ScholarWorks@UNO, 2019. https://scholarworks.uno.edu/td/2651.

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The proposed public history project, La Fièvre Jaune, will be one component of a larger exhibit sponsored by the Archdiocese of New Orleans, Office of Archives and Records entitled Song of Farewell: Catholic Cemeteries of New Orleans, focusing on New Orleans’s historic Catholic cemeteries, funeral chapels, relics, and burial rights. Using cemetery and death records, La Fièvre Jaune documents many of the Catholic, largely Irish immigrants struck by yellow fever in 1853 and the role of St. Patrick’s cemetery as the burial site for this population. The epidemic took the lives of some 8,000 people. This project will provide insight into the ways that the Catholic Church in New Orleans responded to the 1853 yellow fever epidemic using photographs, official correspondence, as well as cemetery and death records. The entire exhibit will be housed at the Old Ursuline Convent Museum in the French Quarter.

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13

Harris, James Wesley. "Wholly Innocent." ScholarWorks@UNO, 2008. http://scholarworks.uno.edu/td/873.

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Why would a relatively normal eighteen year-old boy from New Orleans decide to dedicate his life to God as a Jesuit priest at the tail-end of the twentieth century? What obstacles would he meet along the way? What would sustain him in religious life? Why would he leave after seven years? Can one be sexually and emotionally healthy as a celibate? Is celibacy different for homosexuals than it is for heterosexuals? What is essential in the spiritual life?

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14

Piché, Geneviève. "À la rencontre de deux mondes : les esclaves de Louisiane et l'Église catholique, 1803-1845." Thesis, Toulouse 2, 2015. http://www.theses.fr/2015TOU20080/document.

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Intitulée « À la rencontre de deux mondes : les esclaves de Louisiane et l’Église catholique, 1803-1845 », cette thèse vise à reconstituer l’histoire et l’évolution de l’afro-catholicisme en Louisiane dans la première moitié du XIXe siècle, tant en milieu urbain − avec la ville de la Nouvelle-Orléans comme toile de fond − qu’en milieu rural, en prenant la paroisse Saint-Jean-Baptiste comme étude de cas. L’étude débute en 1803, date à laquelle la Louisiane devient une possession américaine, et se termine en 1845, trois ans après la fondation à la Nouvelle-Orléans de l’Église Saint-Augustine, emblème de la religion des Noirs libres et des esclaves, et de la communauté des Sœurs de la Sainte-Famille, un ordre religieux propre aux femmes de couleur libres. La Louisiane de la première moitié du XIXe siècle représente ainsi le théâtre parfait pour étudier la rencontre entre catholicisme et esclavage et pour mettre en lumière les prémisses de la construction d’un afro-catholicisme distinct. Bien que de nombreuses études aient porté sur l’histoire de l’esclavage en Louisiane, le monde des esclaves et de leurs pratiques religieuses nous échappe encore en grande partie. Partir à la découverte de la culture religieuse des esclaves du Sud américain représente donc un défi historiographique qui permet d’affiner nos connaissances à la fois sur une période très trouble de l’histoire américaine − celle de l’esclavage −, sur des acteurs plutôt méconnus − les esclaves catholiques −, et sur une région qui se distingue des autres États américains. En fait, de par ses racines franco-hispaniques et son caractère catholique, la Louisiane apparaît comme une entité unique au sein des États-Unis d’Amérique, majoritairement de culture anglo-protestante
Entitled « When Two Worlds Meet : Louisiana Slaves and the Catholic Church, 1803-1845 », this dissertation aims to reconstruct the history and the evolution of Afro-Catholicism in Louisiana in the early nineteenth century, both in urban areas, with the city of New Orleans as a backdrop, and rural areas, with the parish of St. John the Baptist as a case study. It begins in 1803, when Louisiana became an American possession, and ends in 1845, three years after the founding in New Orleans of the St. Augustine Church, the emblem of the religion of free blacks and slaves, and of the Sisters of the Holy Family, a religious order for free women of color. Early nineteenth-century Louisiana is the perfect theater to explore the encounter between Catholicism and slavery and to perceive the construction process of a distinct Afro-Catholicism. Although many studies focus on the history of slavery in Louisiana, the world of the slaves and of their religious practices is still largely elusive. Exploring the religious culture of the slaves in the American South represents a historiographical challenge that help refine our knowledge of a troubled time in American history – the era of slavery–, of largely unknown actors– Catholic slaves –, and of an area totally different from the rest of the United States. In fact, because of its Franco-Hispanic roots and its Catholic character, Louisiana appears as a single entity within the United States of America, predominantly Anglo-Protestant

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15

"A New World community: The New Orleans Ursulines and colonial society, 1727-1803." Tulane University, 1998.

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This dissertation explores the relationship between a women's religious order and the growth of colonial culture and society in New Orleans between 1727 and 1803. The experience of the Ursulines traces a common arc of colonial development from the frontier struggle to survive, to stabilization, and maturation. At the same time, it reveals a distinctive pattern of cultural continuity and adaptation at work. A traditional French institutional form was transplanted to a new environment, leaving its imprint on the society that emerged in the process. The Ursulines influenced slavery and race relations, shaped gender roles and expectations; and played a critical part in establishing and defining Catholicism in New Orleans The Ursulines promoted an aggressively inclusive form of Catholicism that deputized laywomen of all racial and social backgrounds to carry out an active campaign of catechesis among the young and unconverted of the colony. The results of their apostolate were striking. Enslaved Africans were drawn into the fold of Catholicism and women of diverse backgrounds enjoyed a formal educational experience unavailable to the colony's men The spirituality and practices of vowed and lay women in colonial New Orleans invite comparison among English, French, and Spanish experiences, and suggest how different cultural legacies inflected the developmental course of these three colonial societies. The Ursulines' active educational mission contrasts with the contemplative mode of Spanish and Spanish colonial female religious, who were excluded from the process of native and slave conversion. The New Orleans nuns enjoyed economic autonomy and wealth in land and slaves, providing a counterpoint to trends in the English colonies and post-Revolutionary America which reinscribed women within a confining realm of domesticity The history of the Ursulines in New Orleans demonstrates that while the institutions of colonizing nations shared a common developmental trajectory, distinct cultural endowments persisted in the New World. It testifies to the profound impact of religious ideology and institutional forms on colonial development, and offers new perspective on the origins of nineteenth-century conflict over the nature of American identity
acase@tulane.edu

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16

Clark, Emily J. "A new world community the New Orleans Ursulines and colonial society, 1727-1803 /." 1998. http://books.google.com/books?id=MlHZAAAAMAAJ.

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17

"A certain ring to it: How church bells have contributed to the richness of New Orleans’ sacred and secular history." Tulane University, 2019.

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18

"The Gospel according to St. Mark's: Methodist women embodying a liberating theology from the Social Gospel Era to the Civil Rights Era at a deaconess-run settlement house in the French Quarter of New Orleans." Tulane University, 2002.

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This study focuses on St. Mark's Community Center and St. Mark's United Methodist Church, which share a building in New Orleans, Louisiana. In 1895, Methodist women, motivated by Social Gospel studies, adopted a struggling mission, and in 1909, expanded the work to the French Quarter, where Methodist deaconesses established a settlement serving white immigrants Women's work at Methodist settlement houses has been undervalued, discounted by the church as too secular, and by non-sectarian settlement workers and historians as too religiously motivated. I argue that examining the work of southern Methodist women who embodied the Social Gospel reveals gender differentiation in the movement's praxis, alters understandings of its duration, and demonstrates the unproductiveness of characterizing female reformers as social and theological conservatives. Far more nuanced understandings of their motives and experiences are required Despite attempts in the early 1990s by Ralph Luker and Ronald White to combat assertions that the Social Gospel was racist, in 2001, scholar Darryl Trimiew still insisted it was by definition a racist movement. The perception is common that female Social Gospel/Progressive reformers pursued conservative, if not racist and classist, agendas. However, several white deaconesses who served St. Mark's joined the National Association for the Advancement of Colored People in the 1930s, held radical views about social and economic equality, and operated as racially open a facility as possible within Deep South mainline Protestantism Denied ordination because of their sex, deaconesses nevertheless exerted profound theological influence on two young New Orleans clergymen (including a deaconess's son) who agitated prophetically for school desegregation in the mid-1950s. In 1960, the pastor of the St. Mark's congregation broke the white boycott of William Frantz Elementary School by keeping his daughter in school with the first black student. Deaconesses were leaders in the congregation, and many members had joined because of their relationships with the women of the Community Center; thus, deaconesses played decisive roles in determining the congregation's response during the school desegregation crisis. Studying six decades of deaconess work at St. Mark's reveals strong links between female Social Gospel practitioners and the Civil Rights Movement in New Orleans
acase@tulane.edu

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