Church Revival Research Articles

Liturgical Aesthetics of Archpriest Sergei Protopopov

The article is devoted to the analysis of the treatise “On the Artistic Element in Orthodox Church Singing: (Thoughts and Observations)” (1901) by archpriest S. Protopopov as the fi rst experience of aesthetic research of church music in the period of the Silver Age. The author examines the ontological foundations of the archpriest’s understanding of the nature of aesthetic perception and the specifi cs of sacred music (church singing). It is shown that Sergei Protopopov succeeded in substantiating the principles of the revival of canonical church singing on the basis of the laws of musical harmony of later epochs.

Реформирование жизни православных приходов на Юге России в условиях революционных потрясений и Гражданской войны

The article is devoted to the problem of parish reform in the period of revolutionary processes and the beginning of the Civil War in the South of Russia. The author analyses the church-public perception of the position, functions and role of the parish in the church, public and political life through the prism of the discussion which took place on the eve and during the All-Russian Local Council of 1917– 1918 and appeared in church periodicals. One can trace the process of the parish revival and the acceptance of the sobor solution to the parish problem by the ecclesiastical community of Southern Russia. Church revival was connected to a revival of the parish on the basis of sobor-canonical principles, with the first Christian community serving as its ideal. The main activity on this path was the formation of parish councils, the activity of which went far beyond the inner boundaries of the parish. Its functions were to be extended to the level of a grass-roots zemstvo, to ensure the legal and economic security of the parishioners, and to influence the surrounding society.

COUNCIL FOR THE RUSSIAN ORTHODOX CHURCH AND RUSSIAN ORTHODOX CHURCH IN 1945-1953 (BASED ON THE SA-RATOV VOLGA REGION MATERIALS)

Purpose. The article is devoted to the analysis of the relationship between the state, represented by the Council for the Affairs of the Russian Orthodox Church, as a conductor of state -church policy, and the Russian Orthodox Church in 1945 - 1953. Subject of the study: relations of the Authorized Council for the Affairs of the Russian Orthodox Church and the Russian Orthodox Church in the Saratov Volga region. The task of the work is to show how the activities of the Council for the Affairs of the Russian Orthodox Church and its commissioner influenced the inner life of the Saratov diocese.
 Method and methodology. On the basis of general scientific, special historical and some methods borrowed from other sciences (for example, statistics) a set of documents from central and regional archives of the Russian Federation covering the problem presented in the title of the article is analyzed.
 Results. The period from 1945 to 1953 in the relations of the ROC and the Soviet leadership was ambiguous and complex. On the one hand, there was a warming that began during the war years and some stabilization of these relations, on the other hand, the authorities had a desire to restrain the church revival. Moreover, since the beginning of 1948, the tightening of anti-religious policy began, which is a vivid example of the events that unfolded after the publication of the feuilleton "Saratov Font" in the newspaper Pravda. The active conductor of state –church policy was the Council for the Affairs of the Russian Orthodox Church, which controlled the activities of the Church through a staff of commissioners. The article is based on many archival documents that clearly illustrate the difficult relationship between the state and the Church of that time and the attempts of the Church in the current situation to do everything possible for preserving its activities and for spiritual and moral support of believers.
 The scope of applicability of results. The results of the study can contribute to a deeper understanding and assimilation of the religious policy of the Soviet state in the post-war period.

Winner of the William M. Jones Award at the 2021 Popular Culture Association Conference

An array of 22 dancers stride cheerfully in unison across the proscenium stage toward a jam-packed audience, often as richly diverse as the dancers themselves. Audience members take to their feet, singing, clapping, dancing in the aisle, an experience--that by choreographer's intention--recalls the celebratory abandon of a Black church revival. The magnetism of Ailey's Revelations has captivated audiences worldwide for over six decades. Through extensive domestic and international touring by the Alvin Ailey American Dance Theater, Revelations has appeared on six continents since its premiere. Revelations (1960) is the most performed and most viewed choreographic work of the twentieth century. During the Covid-19 pandemic in 2020 and 2021, a full-length recording of Revelations streamed on YouTube for over a year, providing hundreds of thousands of viewers free access to the piece from their computer screens.

Contextualization of Early Morning Prayer in Korea

Early morning prayer is one of the most prominent characteristics of Korean Christianity. Although the gospel was delivered to Korea by Western missionaries, early morning prayer is a unique tradition in the Korean church. The purpose of this article is to examine the culture and the theology of early morning prayer and to conduct a missiological evaluation from the perspective of contextualization. On the cultural dimension, the practice of early morning prayer is examined in relation to the practice’s historical, religious, and social background. On the theological dimension, dawn prayer was connected to Korean church revival and provided the impetus for evangelism, overcoming a national crisis and world mission. This study discusses its cultural and theological suitability and considers a more appropriate model of contextualization. Appropriate contextualization of early morning prayer also provides implications for mission in other Asian countries.

Особенности делопроизводства о назначении вдов просфорнями в XIX – начале XX в. в Тобольской епархии

The article is devoted to studying the diocesan paperwork on appointment of widows of clergy as prosphora bakers in the 19th - early 20th centuries. It uses general scientific, historical, and special methods of document science. Despite an abundance of works devoted to the life of clergy in pre-revolutionary Russia, the issue of the Tobolsk Spiritual Consistory paperwork concerning request of the widows of clergy to appoint them prosphora bakers in the 19th - early 20th century remains unexplored. During the period of Church revival, it is of great importance to study the history of life of clergy and solution of their problems in the dioceses. The study is to identify the features of paperwork on appointment of widows of clergy as prosphora bakers in the Tobolsk diocese in the 19th - early 20th century. Having studied the previously unknown archival documents from the State Archive in Tobolsk, the author has found out what affected the duration of office-work processes and the number of their stages. Most quickly were solved problems of those women, who lived closest to the Tobolsk Spiritual Consistory, and of those, whose requests were uncontroversial. Thus, there was no need to collect the lacking data, to clarify the controversial points, to enter into correspondence, and the office work included the least number of stages — seven. The number of stages and, accordingly, time needed increased with the moteness of the widow’s place of residence from the city of Tobolsk, where the spiritual consistory was located. The main stages were nearly identical, however, sometimes additional documents were demanded. In case of appointment as prosphora bakers, these were, firstly, approvals expressing the consent of the parishioners and the clergy of churches in which women were to serve, or certificates of village councils, and secondly, tickets for travel to their places of service. These latter were not specific to this type of cases, but general for all personnel-related issues concerning placement in the service and transfer. Bureaucratization prevented widows from getting their desired place faster, but it contributed to a better preservation of documents, thus providing an opportunity for modern researchers to study valuable archival sources. The results of the research may interest archivists; they may be used in preparation of courses on records management, history of organization of office work, and of special courses on the history of office work in institutions.

СТАНОВЛЕННЯ УАПЦ НА КИЇВЩИНІ В РОКИ НАЦИСТСЬКОЇ ОКУПАЦІЇ

The article deals with the making of church structure of the of the Ukrainian Autocephalous Orthodox Church in the Kyiv region during the German occupation. The Metropolitan Dionisii Valedynskyi of Warsaw gave his blessing for the establishment of the UAOC and designated Archbishop Polikarp Sikorskyi as administrator of the Church. In February 1942 Sikorsky consecrated the first two bishops of the UAOC on Ukrainian territory (Nykanor Abramovych and Ihor Huba). The wartime Autocephalous Church attracted the more nationally conscious faithful and readily welcomed the revival of the Ukrainian language and national traditions in the life of the church.The revival of church life in the Kyiv region was accompanied by the following difficulties: rebuilding sacred buildings, training priests, lack of liturgical literature, items and antiminses. According to the results of work of the Council of bishops in Kyiv the new group of hierarchs was consecrated, Metropolitan Dionisii was elected as locum tenens of the Metropolitan See of Kyiv, and separate vicariate was established. It should manage church revival in Eastern Ukraine. This indicates that the center of the autocephalous movement gradually shifted from Volhynia to Kyiv. and in May 1942 the Kyiv Council of UAOC bishopsThe study proved that, firstly, the revival of church structures in the occupied territory was significant and vital for the spiritual needs satisfaction of the Orthodox population. Secondly, the occupation authority contributed to the restoration of the church network primarily to meet its own interests. On the one hand, this authority opposed itself the Stalinist regime, and on the other hand, was aimed to use the Orthodox Church for its own colonialist policy. Not only the slightest resistance was brutally suppressed by Germans, but any manifestation of Ukrainian religious identity was prevented.

Wedding Genre in the Works of Composers of the Kyiv Choral School Early XX Century

Relevance of the study is in need to open and comprehend the whole palette of genres of spiritual music, which were created in the first third of the twentieth century at the request of the newly established Ukrainian Autocephalous Orthodox Church, the important role of the study of the act of “Wedding” embodied in the creative works of the writings of Ya. Yatsynevych, O. Koshits, Y. Kozitsky.The objective of the study is to highlight the processes related to the Ukrainianization of the Divine Service during the period of Ukrainian Church revival in the first third of the twentieth century. The choral cycles of the aforementioned composers have been analyzed for the embodiment of the general principles declared by the Commission for the Ukrainization of the Divine Service, December 4, 1918, during the Third Session of the All-Ukrainian Orthodox Church Council, where it was said, that build a church melody from them. So, we see that updating the liturgical genres, in line with the national musical language, was a top priority for artists. They were called to show the differentness of Ukrainian spiritual music from the Russian, which then prevailed in the church space. The source for these searches were ancient songs of the Ukrainian church, folk songs and paralytic creativity: cantos, psalms, devotional songs.Metodology is based on general scientific methods of research – historical, systematicanalytical, textual and source studies, implemented with the help of historical-retrospective, genre-style and functional approaches. The need for illumination of the social-church context led to the application of an interdisciplinary approach with the use of synthesis of cultural and musical-liturgical analyzes.Due to the fact that liturgical creativity of Ukrainian artists, and especially the sphere of paralytic genres, is marked by an extremely high level of use of folklore factors in the stylistic system, the methods of study of various works belong to both those inherent in canonical church creativity and those used to study secular choral music. This approach revealed in the musical texts certain stylistic models of different genesis, which are marked by a bright national stylistic specificity.A well-researched, stylistic, performing analysis of each song is performed separately and in the context of the cycle, in order to summarize the general principles of the development of spiritual choral music of that time. The significant influence of the liturgical act of “Marriage” on the structure, form and content of both individual songs and cycles as a whole is revealed. The main results will contribute to the deepening of knowledge about Ukrainian choral art of the 1920s, their significance opening up a new frontier in the field of sacred music.

STATE POLICY TO INVOLVE THE RUSSIAN ORTHODOX CHURCH INTO JOINT PARTNERSHIP IN 1990s – FIRST DECADE OF 2000s (by the example of the Chuvash Republic)

Introduction. The turn of the 1980s – 1990s in the history of our country is characterized by the liberalization of the social system, which changed, in particular, the relations between the state and the Orthodox Church. One of the crucial issues in this area is the consideration of state policy to involve the Russian Orthodox Church into joint partnership. It allows determining the place and role of the Orthodox confession in the life of post-Soviet Russia. The article analyzes the features of the historical development of the economic policy of regional authorities aimed at involving the local diocese into joint social partnership in 1990s – first decade of the 2000s. The purpose of the research is to reveal a comprehensive chronological framework of the historical aspects of economic policy carried out in relation to its involvement into social partnership. Materials and Methods. To achieve this goal, both unpublished archival documents and published sources were used. The main source for the article were the materials from the funds of the state historical archive of the Chuvash Republic and the state archive of modern history of the Chuvash Republic (documents of official records management of public authorities and religious organizations), which are first introduced into scientific use. The study is based on the principle of historicism, comparative-historical and descriptive methods, which revealed the content of the research. Results. According to the results of the study of economic policy of the Chuvash authorities to involve local Orthodox community into joint partnership in 1990s – first decade of the 2000s, the authors give a comprehensive description of the considered historical processes. In particular, two stages concerning the beginning of sate and church social partnership in the Chuvash Republic are proposed and described. The first phase is characterized by preconditioning (acknowledgement of the Russian Orthodox Church’s leadership in spiritual revival of the local population, economic support of the church revival, etc.) and the origin and growth of the social partnership model of state and church relations (the period of 1990s). The second stage (first decade of 2000s) is the time of approval and implementation of the social partnership relations model between the Chuvash authorities and Chuvash diocese. The main characteristic of the period are the agreements between the diocese and healthcare institutions, educational institutions, justice institution regarding the issues of spiritual and patriotic education, opposition to totalitarian sects, etc. Discussion and Conclusion. In general, the priority in social partnership in the Chuvash republic in the period of 1990s – first decade of 2000s was given (comparing to, for example, pre-Christian beliefs) to the Orthodoxy, which was determined mainly by its historic significance, its special role in the cultural life of the region. At the same time at the beginning of first decade of 2000s there are events (Chuvash diocese took part in the opening of the monument of the “Covering Mother”, the Russian Orthodox Church took part in discussions regarding the ban of pre-Christian beliefs publications), which proved the fact of considering the Russian Orthodox Church by the authorities not only from the position of social, but also from the point of political partnership.

The High Church Revival in the Church of England: Arguments and Identities, written by Jeremy Morris

The High Church Revival in the Church of England: Arguments and Identities, written by Jeremy Morris

The High Church revival in the Church of England. Arguments and identities. By Jeremy Morris. (Anglican and Episcopal Theology and History, 2.) Pp. xii + 288. Leiden–Boston: Brill, 2016. €55 (paper). 978 90 04 32679 8; 2405 7576

The High Church revival in the Church of England. Arguments and identities. By Jeremy Morris. (Anglican and Episcopal Theology and History, 2.) Pp. xii + 288. Leiden–Boston: Brill, 2016. €55 (paper). 978 90 04 32679 8; 2405 7576 - Volume 69 Issue 2

УНІВЕРСАЛЬНІ УМОВИ ДЕКОНФЛІКТИЗАЦІЇ СОЦІАЛЬНОГО ПРОСТОРУ: ПОТЕНЦІАЛ ЕТИЧНОГО АБСОЛЮТИЗМУ

The article analyzes the conflict between the Ukrainian Autocephalous Orthodox Church (UAOC) and the totalitarian government and its projection on the contemporary ethno-religious processes in Ukraine. It is shown that the UAOC as a kind of modern ecclesiastical structure created under the heavy influence of the stormy events of the Ukrainian Revolution of 1917-1921, was Ukrainian in spirit and form, and brought up respect for national history and culture among Ukrainians and became an object of prosecution during the the Great Terror. It was revealed that the UAOC continued to be a Ukrainian religious organization and professed love for Ukraine, and its hierarchs and priests in their sermons called on believers to be Ukrainians, to respect their mother tongue, cultural history, customs and traditions also during the second half of the 1920th half of the 1930es. The UAOC was consistently persecuted and exterminated by the repressive structures of the USSR. It is shown that the Soviet authorities decided to destroy the UAOC finally, and ordered the repressive authorities to end the so-called «Ukrainian bourgeois nationalists» in the ranks once and for all, so that the «Clergy» case concerning the activities of the Ukrainian counter-revolutionary national organization was fabricated. It has been revealed that the totalitarian regime accused the arrested believing Ukrainians of counter-revolutionary actions, the revival of church and religious life in Ukraine, the promotion of their own candidates in the upcoming elections to the Local Councils in order to incorporate their people into important state bodies in order to use foreign powers in the case of foreign intervention. It is established that as a result of the complex and purposeful repression of the totalitarian regime in Ukraine, the UAOC ceased its Ukrainian-centric activity and its remnants were finally destroyed. It is proved that only from the late 1980es, when the decline of communist ideology began, the Christians of Ukraine were able to restore Ukrainian church organizations, including the UAOC. It is revealed that the heavy post-colonial and post-totalitarian legacy and the subversive anti-Ukrainian activities of the Russian Orthodox Church and the former KGB agents have contributed to the escalation of conflicts in Ukraine.

The High Church Revival in the Church of England: Arguments and Identities by Jeremy Morris

Reviewed by: The High Church Revival in the Church of England: Arguments and Identities by Jeremy Morris Robert Tobin The High Church Revival in the Church of England: Arguments and Identities BY JEREMY MORRIS Anglican-Episcopal Theology and History. Leiden: Koninklijke Brill NV, 2016. x + 288 pages. Paper: $66. ISBN 978-90-04-32679-8. The Church of England's High Church Revival is among the most scrutinized topics in the religious history of modern Britain. What more, then, is there to be said about it? Quite a lot, it turns out, as Jeremy Morris ably demonstrates in this collection of essays, which is a compilation of his writings on the subject from the past twenty years. Alongside scholars such as Peter Nockles and Rowan Strong, Morris has sought to broaden the historiographical terms in which the Revival is discussed, extending its chronology and geography and framing it against wider social and religious currents. In doing so, it was first necessary to deconstruct the received narrative, a version of events which routinely identifies the years 1833–45 in Oxford as of paramount importance. This narrative originated with the Tractarians themselves and has been assiduously maintained by their champions in subsequent generations. (Having welcomed hundreds of John Henry Newman devotees to Oriel College Oxford during my recent tenure there as chaplain, I can attest to the imaginative hold this "founding myth" continues to exercise over both Roman and Anglican Catholics even now.) What this dominant narrative has discouraged, however, is due consideration of alternative forms of High Church Anglicanism in the eighteenth and nineteenth centuries, as well as the ways Tractarian ideas were taken in multiple directions thereafter. By the same token, it also emphasized, in Morris's words, that which "is unique and striking rather than what is mundane and pervasive," ironically ensuring that the Revival is presented in isolation from the very society it set out to transform (25). As a corrective to these limitations, Morris seeks not just to fill gaps in the historical record but to take a more varied approach to the study of the Revival in its fullness. In two essays paired under the heading "Growth, Renewal, and Society," he insists on the importance of scrutinizing popular sentiment and local factors when gauging the relative success Anglo-Catholics had in embedding their principles at the parochial level. He illustrates the point by looking closely at the conditions under which Tractarian clergy pursued their cause away from the common rooms of Oxford, in such burgeoning urban centers as Leeds and Croydon. In a second pair of essays under the title "Continental Perspectives," he then shifts his focus from the local to the international. Here [End Page 91] again he identifies a dimension of the Revival too often overlooked. Morris attributes such an omission to a wider tendency among British historians to regard religious developments in England as segregated from those in Europe. Yet in reviewing the travel writings produced by high churchmen during the middle decades of the nineteenth century, he identifies among them a considerable self-consciousness about the ways their own ideas and activities intersected with the realities of continental Catholicism. To some degree, the opposite was also the case, as Morris examines the rhetorical uses that rival parties within French Catholicism made of the Oxford Movement when promoting competing visions for their own Church. Having sought to escape the long shadow of Newman, Pusey, and Keble in his study of the High Church Revival, Morris returns to them in the book's final section. He does this, however, by first attending to one of their more neglected legacies, that of preaching. Commenting that "it is often forgotten that the Oxford Movement was not so much written as preached," Morris documents the importance its leading figures attached to parochial sermons as central to their cause (174). He also notes the impact of the Evangelical phase through which many of them had passed. This was evident in their use of expository techniques and the earnestness with which they promoted devotional practices from the pulpit. This willingness to explore influence and overlap in the thinking of Victorian High Churchmen enables Morris to trace intellectual legacies that...

Jeremy Morris, The High Church Revival in the Church of England: Arguments and Identities

Jeremy Morris, <i>The High Church Revival in the Church of England: Arguments and Identities</i>

고린도전서 12:1-11 바울의 은사론에 나타난 성령 사역의 통전적 부흥에 관한 연구

고린도전서 12:1-11 바울의 은사론에 나타난 성령 사역의 통전적 부흥에 관한 연구

British High Churchmen, Continental Church Tourism and the Roman Connection in the Nineteenth Century

This article examines accounts of continental church life to be found in the travel journals, letters and books of leading High Church Anglicans in the nineteenth century. It argues that these constitute a neglected source of evidence for understanding the interaction between continental church developments and the High Church revival in Anglicanism. It focuses particularly on accounts of travel in Catholic countries, and concludes that there are good reasons for assuming that experience of Catholic worship on the continent influenced High Church attitudes towards liturgical and ritual reform in Anglicanism.

Leadership and Self‐Efficacy: Lessons from Harriet Tubman

Leadership and Self‐Efficacy: Lessons from Harriet Tubman

Transnational Politics and Settlement Practices

Conventionally, social scientists regard immigrant churches as settlement institutions with immigrant assimilation as their goal. This study of Ukrainian immigrants who flooded to Rome in the wake of the collapse of the Soviet Union enhances an understanding of the role of immigrant churches by revealing their place in transnational politics. The divergent projects of the Ukrainian Greek Catholic church (UGCC) and the Russian Orthodox church (ROC) mediate relations between clergy and immigrant parishioners in Rome. The UGCC engages in an ethnonationalist project; priests see settlement practices as an opportunity to instill national and religious consciousness in Ukrainians expected to return and participate in constructing the new Ukrainian nation. By contrast, the ROC’s project is one of church revival and manifests itself in the politically charged building of a cathedral next door to the Vatican. Ukrainian parishioners are marginal and even detrimental to this political vision. Russian Orthodox priests do not engage in settlement practices or support immigrants’ transnational ties.

The Broad Church: a biography of a movement

TOD E. JONES. The Broad Church: A Biography of a Movement. Lanham, Maryland.: Lexington Books, 2003. Pp. xi + 345, bibliography, index. $85.00. Tod Jones has produced an engaging and informative history of Broad Church Movement. As his title suggests, he has undertaken his subject as a form of biography. By doing so he has effectively drawn a complex set of intricate and interleaved portraits, many of them accounts of academic careers of most eminent of those scholars and theologians who shaped religious revival of Church of England during crisis years of its struggle against disestablishment and, perhaps more significantly, its efforts to counter parochial and spiritual disenchantment in an age of positivist improvement. What emerges is a deeply nuanced account of intellectual and spiritual revival of nineteenth-century church. While this is clearly a deeply personal study of Victorian Anglicanism, one grounded in author's own self-described passion, The Broad Church is far more than an exercise in Anglican hagiography, for it also considers emergence of a broader cultural and educational movement and tensions implicit in project of rationalizing religion. Jones's study offers reader an in-depth etymology for what some scholars have described as Anglican Liberalism. There are three important arguments in Jones's Biography. The first of these is a strong extension of arguments which Charles Sanders pioneered in late 1940s. Sanders traced Broad Church to Coleridge and Coleridgeans, most notably John Sterling and F. D. Maurice. Jones goes beyond Sanders's argument to assert that Coleridge was more than a mere influence on movement. Indeed, the Broad Church may be called Coleridgean movement and Coleridge is justly given paternal status of father of Broad Church Movement (43). The defining contribution of Coleridge to this new theology was his Platonism, which Jones describes as root of natural theology. But it was also Coleridge's introduction of German Learning into English thought via his popularizations of Kant, Fichte, Schlegel, Schelling, and Lessing which critically shaped theology of Broad Church Movement. The second important plank of Jones's account of Broad Church is his criticism of long-standing and false dichotomy between scholastic orthodoxy of Oxford and heterodox and radical inclinations of Cambridge. While there are certainly generalizations to be made to support this juxtaposition, Jones helpfully suggests that these have been so greatly overstated as to suggest a complete separation of these intellectual spheres. He instead points to cross-fertilization of Oxford and Cambridge scholarship (and scholars) with respect to what might be described as mixed parentage of Broad Church Movement. By doing so, Jones avoids old high/lowOxford/Cambridge characterizations of Broad Church and Oxford Movements. He traces first flowerings of Broad Church to common rooms of Oriel College and emergence of or intellectuals at Oxford in decade or so before emergence of Cambridge Apostles. The Apostles shared classicism and philo-Germanism of Noetics of Oxford. However, they were comprised of those evangelical undergraduates who initially gathered to converse at Trinity during closure of Cambridge Union between 1817 and 1820. …

In Memoriam: Donald M. Topping, 1929-2003

Donald Medley Topping died peacefully at home, surrounded by a few family members and friends, on Sunday, June 29, 2003, thereby ending a sixteen-year bout with cancer. The field of Austronesian Linguistics is indebted to him for his pioneering dictionary and grammar of the Chamorro language, for recognizing early on the threat of language endangerment, and for mounting a campaign that attempted to forestall its onslaught in Micronesia. The University of Hawai'i (UH) benefited from his innovative work in the language training of Peace Corps volunteers, and from the programs later established for the training of Micronesian teachers. In carrying out the latter, was an entrepreneur who found support for basic linguistic research that produced orthographies, dictionaries, grammars, and other school materials. Our knowledge of the languages of the area has been greatly increased thereby. The heightened activity of research, writing, and training that resulted, involving primarily the languages and schools of Micronesia, extended over the better part of three decades, and its effect is still being felt--although Don was to conclude eventually, as we shall see, that even this effort fell short of its goal of ensuring language maintenance. He was born November 1, 1929 on his grandfather's farm in Four-Pole Creek, West Virginia. His family, including his big sister Helen, soon moved to Ashland, Kentucky, where would spend his youth. His love of music began early. Don's mother, Thelma, was a dynamic and extremely loving woman who doted on her fair-skinned, blue-eyed blond, calling him her pertter boy?' She said that by the age of three, Don had a beautiful singing voice and captured his first audience at a church revival where sang Jesus Loves Me, This I Know. The parishioners dubbed him the Ivory Soap Baby. His mother once related a story about Don at the age of five conducting a children's toy band at a public recital. With baton in hand, and the band reaching a crescendo, the baton flew from Don's hand across the stage. He stepped down from his podium and continued to conduct with one hand as crossed the stage to retrieve his baton. He never missed a beat. Don lived an ideal childhood best illustrated by a Norman Rockwell painting: a time when children were safe to roam the town and surrounding countryside on their bicycles, sledding and ice-skating in winter, and swimming in the nearby river in summer. His mother said she couldn't recall him ever cracking a book, yet was a straight-A student. His poor eyesight kept him out of most sports, but was very musical, taking piano lessons until his pals stood outside his home taunting him. His first jobs included work as a paperboy, a shoeshine boy, later as a soda jerk, and even a short stint as a coal miner. One of his earliest bouts for social justice came at the age of nine when came upon a Jewish child being taunted by a gang of classmates. Instinctively, Don broke through the crowd and, standing between the boys, challenged them to fight him first. Of course, they backed down and Don walked the boy home to the great relief of his parents, who from then on treated Don to the culinary delights of knishes, halvah, baklava, and rugelach. He said first heard of Hawai'i at the age of 12 from a radio announcer detailing the military attack on Pearl Harbor. When was 14 a friend's older brother returned home from the war with some jazz recordings. Don was hooked and would love jazz all his life. While attending Ashland High School, Don became an ROTC cadet as well as a talented swing dancer, dating and writing poetry for his girlfriends. During these years became restless and rebellious, a handful for his mother who said he got into many a scrape staying out late with his pals, drinking, shooting dice, totaling his grandfather's car, as well as wrapping the family car around a tree. In an effort to straighten him out, she forced him to spend the summer of 1946 working at a Christian resort in Winona Lake, Indiana. …