By Louis P. Nelson
This quantity examines a various set of areas and constructions visible in the course of the lens of renowned perform and trust to make clear the complexities of sacred house in the USA. participants discover how commitment sermons record transferring understandings of the assembly apartment in early 19th-century Connecticut; the alterations in evangelical church structure throughout the related century and what that tells us approximately evangelical non secular lifestyles; the influence of up to date matters on Catholic church structure; the influence of globalization at the building of conventional sacred areas; the city perform of Jewish area; nature worship and principal Park in ny; the mezuzah and household sacred house; and, ultimately, the non secular elements of African American backyard paintings.
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Additional info for American Sanctuary: Understanding Sacred Spaces
18. William Ellery Channing, Discourse preached at the Dedication of the 2nd Congregational Unitarian Church, New York, December 7, 1826, 2nd ed. (New York: 2nd Congregational Church, 1827), 4. A native of Rhode Island, Channing was educated at Harvard and was a liberal Congregational pastor until his gradual conversion to Unitarianism in the 1820s. Unitarianism had a particular draw for liberal Bostonians, and Channing served as the pastor of Boston’s Federal Street Church for much of his life.
34 Recognition of the importance of emotional engagement in worship was leading Congregationalists to make other concessions as well, especially the introduction of more complex and practiced singing into worship, and similar language was deployed. ”35 Because many early-nineteenth- century Americans expected a Nelson_AmerSanctuary 11/30/05 2:32 PM Page 31 New England Orthodoxy and the Language of the Sacred 31 strong emotional connection to things of ultimate signiﬁcance, both ministers and worshippers warmly welcomed this new sensibility and found the right words to nurture it.
The tension between a “plain style” and a tradition of symbolic richness existed long before the Reformation. Kieckhefer, Theology in Stone: Church Architecture from Byzantium to Berkeley (New York: Oxford, 2004), 286. 2. John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. 30. 3. See Marian Card Donnelly, The New England Meeting Houses of the Seventeenth Century (Middletown: Wesleyan University Press, 1968). 4. Kevin M. Sweeney, “Meetinghouses, Town Houses, and Churches: Changing Perceptions of Sacred and Secular Space in Southern New England, 1720–1850,” Winterthur Portfolio 28, no.