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The article offers travel tips for Barcelona, Spain and includes recommendations for hotels for accomodation, Picasso Museum and Antoni Gaudí's Sagrada Familia Church.

Chapter 7 of the book "Art & Religion in 18th-Century Europe," by Nigel Aston, is presented. It explores topics like church building as a priority, architectural innovation and inheritance, and interior highlights of churches. As mentioned, Gothick was speedily becoming the religious mainstream, at the turn of the nineteenth century.

Chapter 7.5 of the book "Frommer's Canada, 2008" is presented. It offers information on tourist attractions in Montreal, Quebec. Cathédrale Christ Church stands in glorious Gothic contrast to the city's commercial skyscrapers. Montréal's Museum of Contemporary Art is the only museum in Canada devoted exclusively to contemporary art. Associated with McGill University, the McCord Museum of Canadian history showcases the eclectic collections of scores of benefactors from the 19th century through today.

Chapter 5 of the book "Hellfire and Herring: A Childhood Remembered" is presented. It explores the Holy City, located in the East Neuk of Fife in Scotland, wherein people booked early for churchyard plots that ran east-west rather than north-south. It illustrates the ten churches catered by the Holy City for the spiritual needs and zealous propensities of a thousand souls.

Chapter 26 of the book "The Woman-Hater" is presented. It mentions Poikilus, a man who had a great respect for dignitaries, and who happened to be a sleek dignitary of the Church of England. It adds that Poikilus kept Edward Severne posted by letter and wire as to many things that happened outside Vizard Court. It suggests that he and Zoe Vizard spent hours conducting meeting in the shrubbery.

The article focuses on views of scholars on medieval culture having lack of sense reduced to lacking dimensions emerged with Renaissance and mentions idea of authorship and bureaucratic state. Topics discussed include dissolution of the medieval church in England in the 1530s. understanding the medieval literature and scholarship that addresses premodern literature.

Chapter 10 of the book "Empty Schoolhouse" is presented. It focuses on the recollections of former teachers of rural schools in West Texas about living in the community. Aline Darden Northrup recalls putting on a community play. According to Ina Dingus Cowan, she rode a horse to school because gas was expensive. Bargy Fields Hargrove remembers going to church in the community.

While we haue therfore time, let vs do good vnto all men, & specially vnto them whych are of the houshollde of fayth. THE UNACCEPTABLE FACE OF REFORMISM Early evangelicals have never been easy people to find. Attempts to guess at their numbers are clearly futile, although tempting. All our knowledge about the early modern world is fragmentary, but Henrician evangelicals took active steps to conceal themselves and their opinions. They bought their survival at the very reasonable price of historical anonymity. A few evangelicals became visible by virtue of their place in English society: the reformers at court, amongst the higher clergy or in the universities. Others chose to make themselves visible: preachers, authors and printers. While of enormous significance to the movement, naturally none of these groups were representative of the rank and file. A third group had visibility thrust upon them. The sporadic enforcement of heresy laws has left us with a few glimpses of late Henrician heresy as it existed behind closed doors, in parishes across the country. This private face of reformism is qualitatively different from the aspects of the movement which we have seen so far. However, it is also intimately related to the more visible evangelical movement. The connections between the private and the public worlds can help us understand the nature of both. Single heretics crop up unevenly across the country during this period, but more useful than such individual cases are those in which groups were detected. [ABSTRACT FROM AUTHOR]

Focuses on the counseling program at church sites to help black families with problems in social and emotional functioning in Los Angeles, California. Presentation of professional intervention model to assist ethnic minority families; Role of the church on the interrelationship of individuals; Selection of the church site for the demonstration project.

This article presents an architectural problem in Europe. An Australian businessman has purchased a farm on a hill near a European capital city. He wants to endow a church and residential center for a new religious sect, to have the buildings designed by a famous architect and to surround them with a eucalyptus forest, to remind him of New South Wales. Local residents oppose the scheme. They want the farmland to be retained and prefer local materials to stainless steel. Conservation groups like the idea of a new forest but oppose the choice of species and the buildings' architectural style. Architects believe the church design will be an important landmark in the history of their art, deserving a magnificent location. Tourism planners believe the church will attract visitors from afar.

The article focuses on the role of religion in public attitudes toward religion news. For this assessment, national and local surveys supplemented by in-depth interviews and content analyses are conducted. From these findings, it is concluded that interest in religion news is widespread, but readership and satisfaction are lower because they are more closely related to the way people perceive religion news is being covered and the way they believe it should be covered. It states that attention to religion news may be part of both a localities and a cosmopolite news orientation. The localities, or traditional approach to religion news is common in small-town newspapers, a more hard news or cosmopolitan approach exists at many larger papers. Likelihood of reading probably is related to whether or not respondents see their local newspaper meeting their own news interests. People with above-average socioeconomic status, members of mainline Protestant churches, and those with no religion may read and even be reasonably satisfied with localities coverage.

The article states that an illustration of the use of architectural photogrammetry is the work of the photogrammetric part of English Heritage. English Heritage is the government agency which is accountable for preservation as well as management of hundreds of monuments located in England. A drawing of St Mary's Church located in Yorkshire is given.

There has recently been a great revival of interest both in the post-Restoration Church and in the cultural life of English towns during a period dubbed by Peter Borsay ‘the English urban renaissance’. Yet, by and large, the two themes have not been considered in direct relationship. Those who have considered the Church have been preoccupied with its political and ideological significance, above all with the notion of a ‘confessional state’. With the exception of Jeremy Gregory, few have concerned themselves with the cultural life of the Church. Cultural historians have either asserted or assumed that the ‘urban renaissance’ was largely secular, indeed a symptom of the secularization of the elite. Church patronage is ignored since cultural changes are seen as arising from the combined interests of lay patrons, eager to establish or consolidate their status through cultural prestige, and of commercially minded providers of culture, tapping growing surplus incomes. Although it has been recognized that voluntary groups, notably the numerous clubs and societies of the period, played a key part in cultural life, their secular foundations and motivations have been assumed. Insofar as religion has been discussed, it has been as a negative factor. Religious animosities supposedly delayed the growth of the stability necessary for such a cultural renaissance, whilst one of the renaissance's purposes and effects was to furnish a cultural world safely distinct from the contentious field of denominational religion. [ABSTRACT FROM AUTHOR]

Despite some valuable recent studies, most notably Jonathan Clark's influential English Society 1688–1832 (1985), the history of the eighteenth-century Church of England has long been neglected. In 1860 Mark Pattison wrote that ‘the genuine Anglican omits that period from the history of the Church altogether. In constructing his Catena Patrum he closes his list with Waterland or Brett, and leaps at once to 1833, when the Tracts for the Times commenced – as Charles II dated his reign from his father's death.’ The same holds good for church history in many university and college syllabuses today, in which the eighteenth century is quietly omitted. Since Victorian times the historiography of the eighteenth-century Church has often had a strongly judgemental slant. High Churchmen who revered the Caroline divines have found it hard to forgive the expulsion of the Nonjurors, ‘the candlestick of the Church’; Evangelicals have censured it for its rejection of the Methodist movement of Wesley and Whitefield. Victorian Churchmen saw it as an era of decline, a period ‘of lethargy instead of activity, of worldliness instead of spirituality, of self-seeking instead of self-denial, of grossness instead of refinement’. This was the case not only with clerical partisans but even with the most accomplished and fair-minded of church historians: the tone of Abbey and Overton's Victorian classic, The English Church in the Eighteenth Century, was gloomy. [ABSTRACT FROM AUTHOR]

One of England's more remote areas, Saddleworth, always has been and still remains a borderland shared between a number of distinct jurisdictions. In secular terms, eighteenth-century Saddleworth formed one of the most westerly parts of the West Riding of Yorkshire, occupying the moorland valleys of the upper Tame and its tributaries on what was otherwise the Lancastrian side of the Pennine ridge. In ecclesiastical terms, Saddleworth was a parochial chapelry within the parish of Rochdale, and represented the easternmost extension of the Lancastrian part of the archdeaconry of Chester in the Chester diocese. Its inhabitants had, from the fifteenth century at the latest, got their livelihood from a combination of pastoral agriculture and domestic textile manufacture, characteristic of the northern moorland economy. During the eighteenth century, they participated in the great leap forward of the Yorkshire woollen industry, benefiting, in particular, from a plentiful supply of water power to turn fulling and scribbling mills and the new spinning machinery. Between 1740 and 1792, the local production of woollen cloth increased by over 400 per cent in quantity and almost 800 per cent in value, and this was not the only economic development. Proximity to the dynamic textile economy of its neighbour Oldham led, during the nineteenth century, to a penetration of the western parts of Saddleworth by the cotton industry, and by 1838 some thirty-nine local cotton mills were together employing a workforce of over 2,000. [ABSTRACT FROM AUTHOR]

Presents information on the state of religion in Middletown, New York in 1935. Effect of the depression on the religious people of Middletown; Replacement of brick church buildings; Increase in the number of local congregations that met every Sunday.

Discusses the religious rites in the city of Middletown in the U.S. between 1890 and the early 1900s. Division of religious groups; Rivalry between religious groups; Description of church buildings; Club meetings of religious group.

This article focuses on the development of churches at Levittown, New Jersey. Nineteen churches and synagogues were established in Levittown by 1964, thirteen during the first two years, and of the initial ones, ten were organized externally. Perhaps the principal reason is that churches, like nationwide voluntary associations, want to add new branches and congregants, and Levittown provided the opportunity--particularly for a group of "minor" Protestant denominations. The builder wanted minor denominations in Levittown, knowing from previous experience that they would offer extra community services as a means of attracting congregants. Despite organizational and doctrinal differences among the denominations, the formation of new congregations followed a remarkably similar pattern. But by far the most important step in planning the new churches was the selection of the minister. Although doctrine holds that people must be attracted by theology and liturgy, the fate of the church depended considerably on the first ministers.

Discusses religious identification among present-day U.S. citizens. Statistical figures of church membership in the U.S.; Difference in the perception of church membership during the eighteenth or early nineteenth century and the present era; Statistics of church attendance in the country; Expansion of church construction since the mid-1940s.

Chapter XXII, Part II of the book "The Daisy Chain, or Aspirations" is presented. It cites Etheldred who feared on his nature that hates her neighbor and she suggested to Margaret that her neighbor will be at home whom she had to work for. Striving to control her problem, Ethel cannot help liking the notion of sending out the Church to the island whence the Church came home to us.

An essay is presented concerning the tombs in the Westminster Abbey in England. The author examines the beautiful and time-hallowed edifices of the church while attending the choral anthems. He commends the early architectures of the church due to its ecclesiastical establishment and impressive services. However, the author reminds that the Cathedral was no longer an object of inspection to the poor since they were robbed with opportunity to attend and worship in the church.

The article presents a speech by William E. Channing, delivered in the First Congregational Unitarian Church of Philadelphia, Pennsylvania, on May 30, 1841, in which he discussed on Churches.

Chapter 7 of book VIII of the book "The Fallen Leaves," by Wilkie Collins. It highlights the event when Claude Amelius Goldenheart and Sally entered the church to look at the wedding. It also mentions Rufus Dingwell, who went to the Champs Elysees in Paris, France to take a walk, when he eventually saw Regina. It explores their conversation on how Amelius met Sally.

Chapter 6 of book VIII of the book "The Fallen Leaves," by Wilkie Collins. It emphasizes that the road which led Claude Amelius Goldenheart and Sally away from the park was also the road which led them past a church. It notes that Sally's wild misery in words has presented development in her character which was entirely new to Amelius.

Chapter IV of the book "Cameos from English History, from Rollo to Edward II," by Charlotte Mary Yonge is presented. It explores the Danish conquest of England and the country's divisions under the rule of Danish kings while others are under the rule of Earls. It explores the desire of Earl Godwin to maintain the Danes in the region. It highlights the foundation of the Church of St. Peter's, at the west end of London.

Book One, Chapter XXXII of the book "The Broad Highway" is presented. It relates the situation wherein Peter, the main character, and blacksmith Black George will work to finish the old church screen. It highlights the conversation between Peter and with a girl named Prudence concerning the odds between her and George.

Chapter 14 of the book "Tales of the Enchanted Islands of the Atlantic" is presented. It explores the story about the island of Satanaxio. It highlights the birth of the three sons of a farmer named Conall Ua Corra in the province of Connaught, who were believed to be the sons of Satan. Moreover, it looks into how they plunder and destroy church buildings and renounce their sinful ways. It also discusses the quest of the sixty couples as a punishment of killing the king.

The article offers information on Haworth Church in Yorkshire, England where British poet Patrick Branwell Bronte lived and wrote his famous novels.

The article offers information on Haworth Church in Haworth, England where the British poets including Patrick Branwell Bronte lived and wrote their famous novels.

The article offers information on the Parish Church of Dewsbury which was built in Dewsbury, England during the missionary labours of Paulinus.

The article offers information on the Hartshead church in Yorkshire, England where the British poet Patrick Branwell Brontë lived for five years.

The article offers information on a part of the Haworth Church in Haworth, England where the British poets including Patrick Branwell Bronte lived and wrote their famous novels.

The article offers information on Haworth Church in Haworth, England where the British poets including Patrick Branwell Bronte lived and wrote their famous novels.