The church's mission in the world, by Louis and Andrâe Râetif. Translated from the French by Reginald F. Trevett.

http://www.archive.org/details/churchsmissionin013224mbp

June 12, 1820 letter to Epaphras "Kibby[sic]" on Circular by Baltimore preachers in the M.E. Church

Handwritten letter from Timothy Merritt to Epaphras "Kibby [sic]" on a Circular published by local preachers of the Baltimore area. Letter dated 6/12/1820, Circular dated 5/20/1820. Both are on the subject of the changed protocols resulting from decisions made at a General Conference held just previous to publication, involving the installment of new preachers

The United Methodist Church at 40: What Can We Hope For?

The necessity we face for the future of Methodism is the re-invention of traditions. To re-invent traditions is to re-visit the past with all of its richness; to discern what in our tradition is most central to Christian faith; to analyze those parts of our past that continue to give life; to discern and build upon what is of value in the newly emerging tradition; and to reflect on those aspects of the neglected and rejected past that challenge our present perspectives and practices. To re-invent traditions is to develop new perspectives and practices from the building blocks of the past and from the fresh movements of the Spirit in the present. To do so is to recognize that Christianity in general, and Methodism in particular, is marked by traditions that have continually been passed on, critiqued, eliminated, created, and re-invented for the sake of a living Christian witness. What we can hope for is that God is there in the future already, pulling us toward God’s own New Creation.

Review of The Deconstructed Church: Understanding Emerging Christianity, by Gerardo Marti and Gladys Ganiel

Published Version

Presbyterian Religion, Historiography and Ulster Scots Identity, c. 1800 to 1914

The links between Presbyterians in Scotland and the north of Ireland are obvious but have been largely ignored by historians of the nineteenth century. This article addresses this gap by showing how Ulster Presbyterians considered their relationship with their Scottish co-religionists and how they used the interplay of religious and ethnic considerations this entailed to articulate an Ulster Scots identity. For Presbyterians in Ireland, their Scottish origins and identity represented a collection of ideas that could be deployed at certain times for specific reasons – theological orthodoxy, civil and religious liberty, and certain character traits such as hard work, courage, and soberness. Ideas about the Scottish identity of Presbyterianism were reawakened for a more general audience in the first half of the nineteenth century, during the campaign for religious reform and revival within the Irish church, and were expressed through a distinctive denominational historiography inaugurated by James Seaton Reid. The formulation of a coherent narrative of Presbyterian religion and the improvement of Ulster laid the religious foundations of a distinct Ulster Scots identity and its utilization by unionist opponents of Home Rule between 1885 and 1914.

Church of St George and St Thomas

Abstract: A vibrant inner city parish needed space for meetings, language classes, children’s play and other support accommodation as well as a clearer link between the interior of the listed church and the space outside.

The project builds itself about the entrance to the church. The form is manipulated such that the intervention recedes from those entering the church, drawing them into the plan before becoming readable as an addition. The resultant poché between this entrance sequence and the fabric of the church is hollowed out to provide the required accommodation. These rooms are insulated and lined in cork to allow for their use separate to the main body of the church. With budget at a premium the construction methodology was developed from an analysis of traditional Irish boat building techniques, which allowed the use of the solid timber to act as the primary structure with no additional material support.

Constructed in solid walnut the intervention reads with the existing brick interior and yet is clearly identifiable as a contemporary addition.

Aims / Objectives Questions

1 To accommodate new space inside an existing protected structure.
2 To form a new threshold between interior and exterior.
3 To develop an affordable means of construction that would be durable and rapid to erect.
4 To make a contemporary addition in sympathy with the qualities of the existing protect structure, in line with best conservation practice and research.
5 Traditional forms of construction as a model for contemporary technologies.

Additional Accommodation Church of St George and St Thomas

A vibrant inner city parish needed space for meetings, language classes, children’s play and other support accommodation as well as a clearer link between the interior of the listed church and the space outside.

The project builds itself about the entrance to the church. The form is manipulated such that the intervention recedes from those entering the church, drawing them into the plan before becoming readable as an addition. The resultant poché between this entrance sequence and the fabric of the church is hollowed out to provide the required accommodation. These rooms are insulated and lined in cork to allow for their use separate to the main body of the church. With budget at a premium the construction methodology was developed from an analysis of traditional Irish boat building techniques, which allowed the use of the solid timber to act as the primary structure with no additional material support.

Constructed in solid walnut the intervention reads with the existing brick interior and yet is clearly identifiable as a contemporary addition.

Aims / Objectives Questions

1 To accommodate new space inside an existing protected structure.
2 To form a new threshold between interior and exterior.
3 To develop an affordable means of construction that would be durable and rapid to erect.
4 To make a contemporary addition in sympathy with the qualities of the existing protect structure, in line with best conservation practice and research.
5 Traditional forms of construction as a model for contemporary technologies.


Principal Investigator: Clancy Moore Architects –Colm Moore

Co-investigator(s): Andrew Clancy, Mathew O’Malley

Funding partner/ Client: Select Vestry of St George and St Thomas

Finance. €35’000

Date (start – finished) Start June 2008 – Completed December 2008

The Deconstructed Church: Understanding Emerging Christianity

The Emerging Church Movement (ECM) is a reform movement within Western Christianity that reacts against its roots in conservative evangelicalism by “de-constructing” contemporary expressions of Christianity. Emerging Christians see themselves as overturning out-dated interpretations of the bible, transforming hierarchical religious institutions, and re-orientating Christianity to step outside the walls of church buildings toward working among and serving others in the “real world.”

Drawing on ethnographic observations from emerging congregations, pub churches, neo-monastic communities, conferences, online networks, in-depth interviews, and congregational surveys in the US, UK, and Ireland, this book provides a comprehensive social scientific analysis of the development and significance of the ECM. Emerging Christians are shaping a distinct religious orientation that encourages individualism, deep relationships with others, new ideas around the nature of truth, doubt, and God, and innovations in preaching, worship, Eucharist, and leadership.

Christian Church member at pulpit; Chapman College Chapel, Orange, California

Chapman College Chapel, Orange, California. The wooden-shingled church, constructed in 1909 for the congregation of Trinity Episcopal Church, is located on the northeast corner of East Maple Avenue and North Grand Street. Chapman College (now Chapman University) purchased the church for their chapel when the congregation moved to a new church on Canal Street.

Elisha B. Sherwood letter, February 26, 1845

Elisha Barber Sherwood (1810-1905) was a Presbyterian minister. He began his career as a minister in the Church at Wilson, Niagara County, N.Y., subsequently becoming pastor at various churches in New York, Michigan, and Missouri. He is the author of Fifty Years on the Skirmish Line, a review of his ministerial work.

Church-Rosser groups and growing context-sensitive groups

A finitely generated group is called a Church-Rosser group (growing context-sensitive group) if it admits a finitely generated presentation for which the word problem is a Church-Rosser (growing context-sensitive) language. Although the Church-Rosser languages are incomparable to the context-free languages under set inclusion, they strictly contain the class of deterministic context-free languages. As each context-free group language is actually deterministic context-free, it follows that all context-free groups are Church-Rosser groups. As the free abelian group of rank 2 is a non-context-free Church-Rosser group, this inclusion is proper. On the other hand, we show that there are co-context-free groups that are not growing context-sensitive. Also some closure and non-closure properties are established for the classes of Church-Rosser and growing context-sensitive groups. More generally, we also establish some new characterizations and closure properties for the classes of Church-Rosser and growing context-sensitive languages.

cultural field of the seventeenth century in Spain and New Granada

The article aims to make visible some nuances of the 17TH century in Spain and the New Granada with emphasis on articulations and tensions that made up this cultural and social space through the analysis of the letrados and its position in the Hispanic cultural field of the 16th and 17TH centuries. This article also discusses the traditional thesis about the cultural isolation and obscurantism in the American colonies before the eighteenth century through the analysis of the circulation of books and knowledge between mainland Spain and its colonies, and the heterogeneous character of the lawyers that affect the symbolic monopoly of the Catholic Church.