In lieu of an abstract, here is a brief excerpt of the content: The Good News in Print and Image: Catholic Evangeliteracy in Native America Christopher Vecsey In the comparative study of New World colonialism and the culture of writing, I am interested in how Christian missionaries—especially Roman Catholics—employed writing in their evangelism, and how the Indians of the Americas have responded—primarily within the regions now controlled by the United States.
The infamous Hurricane of walloped the entire northeastern U. The damage to Long Island was extensive and not limited to public and private property including local churches as well.
This paper surveys religious disaster relief strategies through three church reconstruction campaigns—the successful work of St.
Finally, the failure to rebuild some churches was based on simple economics and the attempt to recapture an unrecoverable past. Eleven days later it made a mad dash up the eastern seaboard of the United States striking Long Island and greater New England.
The following morning, Long Islanders awoke to a scene of utter devastation.
But the damage was not limited to public and private spaces, including churches as well. While it is true that most parishes emerged from the storm with nary a scratch, a few were completely destroyed.
Others had stained glass windows broken and shingles blown off. Still more were littered with storm debris running from narthex to nave. Federal resources contributed to the immediate needs of hard hit communities in areas of rescue, transportation, and manpower.
New Deal programs served a valuable role augmenting state resources and gaps in local capabilities. Further down the ladder, New York State, Suffolk County, and local concerns were busy clearing roads, carting away debris and coordinating relief services. Aside from modest grants provided by the American Red Cross, individuals and private concerns were left the task of long term reconstruction.
Religious relief schemes, in particular, followed an evolving script based on the spirituality, economics and identity of individual communities.
In the wake of the storm, religious relief schemes of Long Island churches were coordinated to maximize the capabilities of local communities. Church trustees would use the media to announce dedication ceremonies, fund raising drives, and outreach activities.
And, the Suffolk County Council of Churches commissioned a modern design and construction of the Shinnecock Indian Church after the storm. With vast changes in modern life ways typified by the expansion of cities, mass transportation and communication, the church experienced an identity crisis.
Church rebuilding plans reflected different religious responses to these changing social conditions.
Some churches, in an effort to carve out an oasis of spirituality in the pell-mell modern world, would be rebuilt according to the Gothic Restoration style with a premium placed on architectural soundness, quality of materials, and the embrace of the natural world.
The Social Gospel movement began in post bellum America and continued through World War I as a religious antidote to varying social, economic, and political conditions.
The Suffolk County Council of Churches, an interdenominational association of eastern Long Island churches, appointed a Disaster Relief Committee to oversee the design, funding and construction of the Shinnecock Church.
English church influences, Gothic styles, and pieces of Old World cathedrals were transported and assembled to form a unique American church. The sea and shore exerted a powerful religious hold on church members whose spiritual identity was fashioned by the natural rhythms of the Atlantic.
The rites and faith of Dune Church also found a spiritual connection within its natural setting and demonstrated a deep reverence for the natural realm. The Shinnecock Presbyterian Church would draw on their native customs to raise funds for the completion of a church, recreation center and outbuildings.
This article traces three religious disaster relief efforts on Long Island, New York in the wake of the Hurricane of — the successful campaigns of St. Modern organization, management, and fund raising efforts are explored.
Finally, the celebration of the natural world, Long Island history and individual styles of faith will be examined as elements critical to the restoration of — or failure to restore — parishes damaged by the storm.
Individual churches began work almost immediately after the storm clearing fallen trees, removing broken stained glass windows, and tending to the needs of their members. Diocesan efforts were quickly mobilized conducting a survey of far flung parishes spread out across Suffolk County.
But information was a commodity in short supply in that long first week after the storm. From Tuesday morning the 27th of September through Thursday afternoon the 29th, the Rt.
|Browse by Subject||We aimed to better understand the population structure and diversity of strains currently affiliated to A.|
F Barnes traveled to no less than forty-three participating and non-participating churches from St.Oct 29, · The Evolutionary Ladder to New Media October 29, Posted in Uncategorized It started out with the air ways, families sat by the radio sets in their homes waiting for a familiar voice to greet them with the latest news.
This was written as an essay for World Civilization class at City College of New York, Fall The purpose of this essay is to examine the methodology used during the discovery and publishing of the Lucy bones, as an exercise in critical thinking.
To compare the evolutionary relationships among the V. vulnificus isolates, each gene sequence was used to reconstruct phylogenetic trees. Additionally, the sequences were concatenated, and sequence types (ST) were analyzed for all genes. The structure and evolution of stars is the one part of modern astrophysics that can be described as, to a considerable extent, a solved problem.
This means we can- 1. write down a set of four differential equations (see the previous chapter or §) that describe gradients of conditions inside a.
Before delving into the issue of the impact that ‘new’ media has on ‘traditional’ media, it is important to define these two terms. ‘Traditional ‘ media is commonly . The Smile at the Foot of the Ladder, New York: Duell, Sloan and Pearce, Sexus and His Essay "The Angel Is My Watermark," Abrams, Stand Still Like the Hummingbird, New York: New Directions, Wikimedia Commons memiliki media mengenai Henry Miller Terakhir diubah pada 6 Februari , pukul