Founding the Church in an Age of Fragmentation (1585–1688)
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Climatic Variability in Sixteenth-Century Europe and Its Social Dimension: a Synthesis
CLIMATIC VARIABILITY IN SIXTEENTH-CENTURY EUROPE AND ITS SOCIAL DIMENSION: A SYNTHESIS CHRISTIAN PFISTER', RUDOLF BRAzDIL2 IInstitute afHistory, University a/Bern, Unitobler, CH-3000 Bern 9, Switzerland 2Department a/Geography, Masaryk University, Kotlar8M 2, CZ-61137 Bmo, Czech Republic Abstract. The introductory paper to this special issue of Climatic Change sununarizes the results of an array of studies dealing with the reconstruction of climatic trends and anomalies in sixteenth century Europe and their impact on the natural and the social world. Areas discussed include glacier expansion in the Alps, the frequency of natural hazards (floods in central and southem Europe and stonns on the Dutch North Sea coast), the impact of climate deterioration on grain prices and wine production, and finally, witch-hlllltS. The documentary data used for the reconstruction of seasonal and annual precipitation and temperatures in central Europe (Germany, Switzerland and the Czech Republic) include narrative sources, several types of proxy data and 32 weather diaries. Results were compared with long-tenn composite tree ring series and tested statistically by cross-correlating series of indices based OIl documentary data from the sixteenth century with those of simulated indices based on instrumental series (1901-1960). It was shown that series of indices can be taken as good substitutes for instrumental measurements. A corresponding set of weighted seasonal and annual series of temperature and precipitation indices for central Europe was computed from series of temperature and precipitation indices for Germany, Switzerland and the Czech Republic, the weights being in proportion to the area of each country. The series of central European indices were then used to assess temperature and precipitation anomalies for the 1901-1960 period using trmlsfer functions obtained from instrumental records. -
The Development of Congregational Polity and Early Governance in Watertown, Massachusetts”
“The Development of Congregational Polity and Early Governance in Watertown, Massachusetts” Charter Day Talk - September 12, 2009 - Rev. Mark W. Harris Anyone who wishes to understand early town government and town meetings in Massachusetts needs to know about the form of church government that the early Puritan settlers described as, “One, Immutable, and Prescribed in the Word of God.” (1) The authority for their chosen form of Ecclesiastical organization was the Bible, and the Puritans set forth in the Cambridge Platform of 1648 that “the parts of church-government are all of them exactly described” there. Here was a sharp division between Puritan and Anglican, for the Puritan could not find in the book of Acts or the letters of Paul any reason to justify a hierarchal system of bishops, or cardinals, or popes. The Puritan structure of organization has typically been described as congregational polity, because the congregations were intended to be a reflection of the primitive Christian churches which were small cells of independent believers. (2) By 1648 nearly thirty years had passed since the first settlers had arrived in Plymouth. The Westminster Confession, a theological platform, had arrived in the colonies from England, and by and large, there was agreement among the Puritans in matters of faith. Fifty churches had been gathered in the four colonies - Plymouth, Massachusetts Bay, New Haven and Hartford. The Synod in Cambridge, which held its first session in 1646, was called by the General Court to formally structure the polity of the New England churches. Some of the English authorities had hoped to Presbyterianize the congregations, and while the theological agreement made it a fortuitous time to regularize church polity in the New World, the Puritans had no desire to capitulate to a system that did not, in their view, conform to texts from scripture. -
What Is a Capuchin Friar? What Do They Do? Who Are They?
what is a capuchin friar? what do they do? who are they? an introduction to the Exactly 257 years ago before anyone knew Capuchin Friars about capuchin monkeys (so named in 1758), there were Capuchin friars. It was more than 400 years after Capuchin friars came into existence in 1528 that anyone tasted a cup of cappuccino (first served in 1948). As for friar’s, no, they aren’t fryers, but some of them do prefer theirs fried, rather than baked or grilled. The ‘hood’? It’s all in the name. The brotherhood is found in all kinds of neighbourhoods, hoods and all. Even if you have known Capuchin friars for a long time, it wouldn’t be surprising if you found them somewhat mysterious. The Catholic Church has many religious Orders and communities of men. So what makes Capuchins different? Aren’t they Franciscans? And how are they different from Diocesan priests? It can all be confusing even for those well versed in Catholic life. Maybe you can recognize a Capuchin because of the curious, medieval clothing he wears, but you might wonder what makes him tick on the inside. Come to think about it, why do they wear that robe? And you might ask why anyone would want to be a Capuchin friar in this day and age? Is there a point to a bunch of men living together? Why don’t they get married like other people? And then there’s the money thing? Like everyone else they need it, but they take a vow of poverty. -
Courtesy and Protocal
WHAT IS THE PROPER DRESS FORMS OF ADDRESS CODE OF A MASON? In referring to a Member of a Lodge, the A Mason's personal appearance in proper form is "Brother" (in the plural Lodge is normally a mark of his respect for "Brethren"). MASONIC COURTESY AND the Fraternity. PROTOCOL The form used when addressing the The proper attire for attending a Lodge Worshipful Master of a Lodge is Masonic Courtesy or Etiquette refers to meeting is normally a coat and tie and "Worshipful Master". A Past Master is those social graces that Distinguish street shoes. Do not let this prevent you referred to as "Worshipful Brother". It Masonic Fellowship. may be termed a from attending Lodge if you don't have a system of formality, which sets Masonry coat or suit. Wear the most appropriate In Lodge Assembled, each Officer is apart from contemporary customs. clothing you own. addressed by the title "Brother" and the title of the station he occupies. Example: The authority of the Worshipful Master If you are taking part in a Degree or an and proper form when entering or retiring Installation, wear the best clothing that you "Brother Senior Warden". from the Lodge are to be observed. can afford. Others may wear tuxedoes for Improper movement of the Brethren about these and other special events, but that Each Brother on the sidelines is the Lodge room is disrespectful and is not does not require you to rush out and buy addressed as "Brother Smith" or "Brother to be tolerated by the Worshipful Master. one "Unless you can afford it and wish to Kenneth", not just as "Pete" or "Joe". -
1580 Series Manual
Installation Guide Series 1580 Intercom Systems The Complete 1-on-2 Solution 2048 Mercer Road, Lexington, Kentucky 40511-1071 USA Phone: 859-233-4599 • Fax: 859-233-4510 Customer Toll-Free USA & Canada: 800-322-8346 www.audioauthority.com • [email protected] 2 Contents Introducing Series 1580 Intercom Systems 4 Series 1580 System Components 4 1580S and 1580HS Kits 4 Audio Installation 5 Lane Cable Information 6 Wiring 6 Advertising Messages 7 Traffic Sensors 8 Basic Calibration and Testing 9 Self Setup Mode 9 Troubleshooting Tips 9 Operation 10 Operator Guide 11 Using the 1550A Setup Tool 12 Advanced Calibration and Setup 12 Power User Tips 12 1550A Configuration Example 13 Definitions 14 Appendix 15 WARNINGS • Read these instructions before installing or using this product. • To reduce the risk of fire or electric shock, do not expose components to rain or moisture • This product must be installed by qualified personnel. • Do not expose this unit to excessive heat. • Clean the unit only with a dry or slightly dampened soft cloth. LIABILITY STATEMENT Every effort has been made to ensure that this product is free of defects. Audio Authority® cannot be held liable for the use of this hardware or any direct or indirect consequential damages arising from its use. It is the responsibility of the user of the hardware to check that it is suitable for his/her requirements and that it is installed correctly. All rights are reserved. No parts of this manual may be reproduced or transmitted by any form or means electronic or mechanical, including photocopying, recording or by any information storage or retrieval system without the written consent of the publisher. -
Exploring Boston's Religious History
Exploring Boston’s Religious History It is impossible to understand Boston without knowing something about its religious past. The city was founded in 1630 by settlers from England, Other Historical Destinations in popularly known as Puritans, Downtown Boston who wished to build a model Christian community. Their “city on a hill,” as Governor Old South Church Granary Burying Ground John Winthrop so memorably 645 Boylston Street Tremont Street, next to Park Street put it, was to be an example to On the corner of Dartmouth and Church, all the world. Central to this Boylston Streets Park Street T Stop goal was the establishment of Copley T Stop Burial Site of Samuel Adams and others independent local churches, in which all members had a voice New North Church (Now Saint Copp’s Hill Burying Ground and worship was simple and Stephen’s) Hull Street participatory. These Puritan 140 Hanover Street Haymarket and North Station T Stops religious ideals, which were Boston’s North End Burial Site of the Mathers later embodied in the Congregational churches, Site of Old North Church King’s Chapel Burying Ground shaped Boston’s early patterns (Second Church) Tremont Street, next to King’s Chapel of settlement and government, 2 North Square Government Center T Stop as well as its conflicts and Burial Site of John Cotton, John Winthrop controversies. Not many John Winthrop's Home Site and others original buildings remain, of Near 60 State Street course, but this tour of Boston’s “old downtown” will take you to sites important to the story of American Congregationalists, to their religious neighbors, and to one (617) 523-0470 of the nation’s oldest and most www.CongregationalLibrary.org intriguing cities. -
The Influence of the Irish Tudor and Stuart Plantation Experiences in the Evolution of American Colonial Theory and Practice
W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1992 "This Famous Island in the Virginia Sea": The Influence of the Irish Tudor and Stuart Plantation Experiences in the Evolution of American Colonial Theory and Practice Meaghan Noelle Duff College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the United States History Commons Recommended Citation Duff, Meaghan Noelle, ""This Famous Island in the Virginia Sea": The Influence of the Irish udorT and Stuart Plantation Experiences in the Evolution of American Colonial Theory and Practice" (1992). Dissertations, Theses, and Masters Projects. Paper 1539625771. https://dx.doi.org/doi:10.21220/s2-kvrp-3b47 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. "THIS FAMOUS ISLAND IN THE VIRGINIA SEA": THE INFLUENCE OF IRISH TUDOR AND STUART PLANTATION EXPERIENCES ON THE EVOLUTION OF AMERICAN COLONIAL THEORY AND PRACTICE A THESIS PRESENTED TO THE FACULTY OF THE DEPARTMENT OF HISTORY THE COLLEGE OF WILLIAM AND MARY IN VIRGINIA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS BY MEAGHAN N. DUFF MAY, 1992 APPROVAL SHEET THIS THESIS IS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS AGHAN N APPROVED, MAY 1992 '''7 ^ ^ THADDEUS W. TATE A m iJI________ JAMES AXTELL CHANDOS M. -
December 2016
ANGLICAN JOURNAL Since 1875 vol. 142 no. 10 december 2016 Welby, Francis vow to strive for social justice André Forget STAFF WRITER While decisions by some Anglican churches to ordain women and allow same-sex marriage have been major hindrances to formal unity between IMAGE: THOOM/SHUTTERSTOCK Anglicans and Roman Catholics, a common declaration issued by Archbishop of Canterbury Justin Welby and Pope Francis October 5 reaffirmed their commitment to ecumenical work. “While…we ourselves do not see solutions to the obstacles before us, we are undeterred,” the declaration says. “We are confident that dialogue and engagement with one another will deepen our understanding and help us to discern the See related story, mind of Christ for his church.” p. 3. See Anglicans, p. 13 ILLUSTRATION: ALIDA MASSARI IMAGE: SASKIA ROWLEY The task force on the theology of money argues that the current Rejoice economic system is an example of “structural sin.” There’s something special about Advent concerts, which draw Christians and non-Christians alike. See story p. 7 ‘A vision of enough’ André Forget Traumatized as a child, Rwandan Anglican STAFF WRITER On October 18, an Anglican Church of works to heal genocide-scarred youth Canada task force released “On the Theol- Tali Folkins about what the next day would bring, had ogy of Money,” a report calling the faithful STAFF WRITER to be reminded by their parents that it was to embrace a “vision of ‘enough’” when it Emmanuel Gatera was only five when time for bed. IMAGE: SKYBOYSV/SHUTTERSTOCK comes to material wealth. trauma of a kind so familiar to his fellow About an hour later, a mob of more Many Christians in the 21st century Rwandans first began to afflict his young than a hundred people had gathered are torn between their faith, which teaches brain. -
VOCATION STORY:Friar Julian Zambanini, OFM Conv
VOCATION STORY: Friar Julian Zambanini, OFM Conv. When people ask me about myself, I generally begin by telling them I was born in Brooklyn! But I guess I started thinking about my vocation when I was in 7th grade, when our class was given the assignment to write a paragraph on what we would like to be, with a picture of that occupation. I wrote I wanted to be a, “teaching religious brother.” All I remember was a bit of pleased surprise on the part of the Court Street Franciscan, Sr. Casilda, and my parents. “Of course, he’s only 12 and still may change his mind.” And they were right. At the end of 8th grade, I was offered the opportunity to go to St. Francis Seminary, Staten Island, for 4 years of high school. But fortunately, I received a scholarship to attend a local Catholic High School, V.I. (Vincentian Institute) in Albany NY, a co-educational -- boys and girls the same building but separately taught by the Holy Cross Brothers and the Sisters of Mercy. It was the perfect excuse for not going to the seminary at 13 years old and one of the best decisions I have made. I had a great 4 years: the teachers, my friends, the football and basketball games, the dances … in the Marching Band and 2 Dance Bands …. All this time I stayed in contact with Conventual Franciscan Friars at my parish and at the end, although I still was looking to be a, “teaching brother,” I decided to go to St. -
Spring 2020 Course Syllabus LDST 340 Late Medieval and Early Modern Leadership: the Tudor Dynasty Peter Iver Kaufman [email protected]; 289-8003
Spring 2020 Course Syllabus LDST 340 Late Medieval and Early Modern Leadership: The Tudor Dynasty Peter Iver Kaufman [email protected]; 289-8003 -- I’m tempted to say that this course will bring you as close as GAME OF THRONES to political reality yet far removed from the concerns that animate and assignments that crowd around your other courses. We’ll spend the first several weeks sifting what’s been said by and about figures who played large parts in establishing the Tudor dynasty from 1485. You received my earlier emails and know that you’re responsible for starting what’s been described as a particularly venomous account of the reign of the first Tudor monarch, King Henry VII (1485 -1509). We’ll discuss your impressions during the first class. You’ll find the schedule for other discussions below. We meet once each week. Instructor’s presentations, breakout group conversations, film clips, plenary discussions, and conferences about term papers should make the time pass somewhat quickly and productively. Your lively, informed participation will make this class a success. I count on it, and your final grades will reflect it (or your absences and failure to prepare thoughtful and coherent responses to the assignments). Final grades will be computed on the basis of your performances on the two short papers (800 words) that you elect to submit. Papers will be submitted by 10 AM on the day of the class in which the topics are scheduled to be discussed. For each paper, you can earn up to ten points (10% of your final grade). -
Preface Introduction: the Seven Bishops and the Glorious Revolution
Notes Preface 1. M. Barone, Our First Revolution, the Remarkable British Upheaval That Inspired America’s Founding Fathers, New York, 2007; G. S. de Krey, Restoration and Revolution in Britain: A Political History of the Era of Charles II and the Glorious Revolution, London, 2007; P. Dillon, The Last Revolution: 1688 and the Creation of the Modern World, London, 2006; T. Harris, Revolution: The Great Crisis of the British Monarchy, 1685–1720, London, 2006; S. Pincus, England’s Glorious Revolution, Boston MA, 2006; E. Vallance, The Glorious Revolution: 1688 – Britain’s Fight for Liberty, London, 2007. 2. G. M. Trevelyan, The English Revolution, 1688–1689, Oxford, 1950, p. 90. 3. W. A. Speck, Reluctant Revolutionaries, Englishmen and the Revolution of 1688, Oxford, 1988, p. 72. Speck himself wrote the petition ‘set off a sequence of events which were to precipitate the Revolution’. – Speck, p. 199. 4. Trevelyan, The English Revolution, 1688–1689, p. 87. 5. J. R. Jones, Monarchy and Revolution, London, 1972, p. 233. Introduction: The Seven Bishops and the Glorious Revolution 1. A. Rumble, D. Dimmer et al. (compilers), edited by C. S. Knighton, Calendar of State Papers Domestic Series, of the Reign of Anne Preserved in the Public Record Office, vol. iv, 1705–6, Woodbridge: Boydell Press/The National Archives, 2006, p. 1455. 2. Great and Good News to the Church of England, London, 1705. The lectionary reading on the day of their imprisonment was from Two Corinthians and on their release was Acts chapter 12 vv 1–12. 3. The History of King James’s Ecclesiastical Commission: Containing all the Proceedings against The Lord Bishop of London; Dr Sharp, Now Archbishop of York; Magdalen-College in Oxford; The University of Cambridge; The Charter- House at London and The Seven Bishops, London, 1711, pp. -
Early Colonial Life
Early Colonial Life The 16th century was the age of mercantilism, an extremely competitive economic philosophy that pushed European nations to acquire as many colonies as they could. As a result, for the most part, the English colonies in North America were business ventures. They provided an outlet for England’s surplus population and more religious freedom than England did, but their primary purpose was to make money for their sponsors. The first English settlement in North America was established in 1587, when a group of colonists (91 men, 17 women and nine children) led by Sir Walter Raleigh settled on the island of Roanoke. Mysteriously, the Roanoke colony had vanished entirely. Historians still do not know what became of its inhabitants. In 1606, King James I divided the Atlantic seaboard in two, giving the southern half to the Virginia Company and the northern half to the Plymouth Company. In 1606, just a few months after James I issued its charter, the London Company sent 144 men to Virginia on three ships: the Godspeed, the Discovery and the Susan Constant. They reached the Chesapeake Bay in the spring of 1607 and headed about 60 miles up the James River, where they built a settlement they called Jamestown. The Jamestown colonists had a rough time of it: They were so busy looking for gold and other exportable resources that they could barely feed themselves. It was not until 1616, when Virginia’s settlers learned to grow tobacco and John Smith’s leadership helped the colony survive. The first African slaves arrived in Virginia in 1619.