Church Sanctuary Research Articles

Developing Faith-Based Messaging and Materials for Colorectal Cancer Screening: Application of Boot Camp Translation Within the African Methodist Episcopal Church

Purpose of the study: Colorectal cancer (CRC) is the 2nd leading cause of cancer-related death in Black and African American people in the United States. We created culturally appropriate and locally relevant faith-based CRC screening messages and materials for African Methodist Episcopal (AME) church communities in Atlanta, Georgia. Methods: We used boot camp translation (BCT), a validated community based participatory strategy, to elicit input from AME congregants to 1) develop faith-based CRC screening messages that resonate with the AME community and 2) identify the role of the church in bringing CRC information to the AME community. Eligible participants were members of the AME Atlanta East District churches, ages 45 to 75 years, and willing to participate in one 5-hour in-person meeting and two follow-up video-conferencing calls. The in-person session, conducted in the church sanctuary and fellowship hall, consisted of expert presentations by a national leader on colorectal cancer and screening, a local leader well-versed in barriers to screening and community resources, and a prominent figure within the church clergy. Additionally, we held interactive small group sessions to create messages and identify dissemination methods. Results: A total of 27 adults participated in the in-person session (17 women and 10 men). Participants preferred CRC screening messages that incorporated faith-based concepts including “honoring God by taking care of one's body”_ and “choosing faith over fear of screening.”_ Other key themes focused on increasing awareness and knowledge of CRC screening, taking control of one's own health, and sharing personal stories with one's community to reduce stigma and inspire action. Favored dissemination channels within the church were Sunday service, print (e.g., flyers, pamphlets, message cards) distributed at church, and digital materials (e.g., videos) shown during service. Desired community channels included cancer awareness events and social media platforms. Conclusions: Churches serve as key partners in delivering health information as they are among the most trusted institutions within the Black and African American community. Using BCT, we successfully incorporated participant feedback to create faith-based CRC screening messages and identified appropriate channels for sharing information within the AME community.

The role of artificial lighting techniques in forming sacred expressions at the sanctuary of the St. Laurentius Catholic Church Bandung, Indonesia

The interpretation differences of the policies implemented by the Second Vatican Council have a significant influence on the increasingly diverse views and manifestations of the sacred expressions in the Catholic Church. Therefore, this research focuses on the sacred expression of the Sanctuary as the most important space of the Catholic Church. It was carried out at St. Laurentius Catholic Church Bandung because it applies various artificial lighting techniques to its worship space. Furthermore, this research discusses how and to what extent artificial lighting techniques are able to support the sacred expression of the contemporary Catholic Church Sanctuary. Data were quantitatively collected through working drawings, measuring the illumination level in the work area, and determining the brightness of space-forming materials. Meanwhile, data were also qualitatively collected through field observations and visual recordings. The analysis process was used to analyze the architectural sacredness, such as orientation, hierarchy, balance, and symbols. In addition, visual analysis was used for clarity, uniformity, balance, brightness, and spatial intimacy. The results showed that artificial lighting techniques play a significant role in forming sacred expressions of the Sanctuary of the St. Laurentius Catholic Church Bandung.

When Being a Good Samaritan is Not Good Enough: Church Sanctuary and Privileged Responsibility

Abstract Interventions by states, civil society organizations, and individual citizens to support asylum seekers are often seen and justified as acts of rescue. The rescue frame suggests that any action that improves the precarious situation of refugees is a positive achievement. Commendable as it is to take responsibility for people in need, to use a rescue logic to assess support for refugees is problematic on three levels. Politically, measures that bring positive outcomes for individual asylum seekers can at the same time enable the continuation of an unjust status quo that is to the disadvantage of many others. At the level of civil society, the rescue logic makes it easier for civil society organizations to temper the intensity of their engagement with refugees with the argument that it would be unfair to expect that this support would come at the expense of their own interests, political status, or internal cohesion. Finally, by taking responsibility for asylum seekers, citizens might simultaneously reinforce their privileged position, and thus strengthen citizenship regimes that sustain the very exclusion of refugees they seek to protest. Based on the care ethical work of Marcia Morgan, an approach to refugee care is developed that goes beyond Good Samaritanism and privileged responsibility. Through aesthetic care, democratic listening, and political imagination, citizens and refugees can jointly develop acts of contestation that not only bring tactical gains, but also actually contribute to political transformation.

Sanctuary for Asylum Seekers: Revisiting the Religious Principle and Practice of Refuge in the Church

This article argues for a reconsideration of the tradition of church sanctuary. First, I analyze the reality of Central American asylum seekers who are systematically denied protection in the United States. Second, using the earliest Christian references to sanctuary from the fourth century, I show that sanctuary was a religious and pastoral response to persecuted persons fleeing violence and death. Third, I trace the process that led to sanctuary’s disappearance from the Code of Canon Law in the late twentieth century, and argue that there is a need to reintroduce sanctuary as a religious principle and practice of the church.

Sacred mobilisations: sanctuary churches and sanctuary schools

ABSTRACT This paper compares two modern sanctuary institutions primarily construed for undocumented peoples in the U.S.; Christian-based church sanctuaries, and public-school districts that have declared themselves as ‘sanctuaries.’ Through examination of 10 church sanctuary resolutions and 10 school district resolutions from across the country, the study inquires about the extent to which sanctuary school districts and churches similarly provide not only material but also symbolic protection for undocumented individuals and families. Herein we examine the extent to which school districts mirror those of churches, towards the goal of understanding how sanctuary itself is being framed and practiced in the U.S. Working with Hilary Cunningham’s framing of sanctuary movements, as well as David Kertzer’s Ritual, Politics, and Power, our analysis suggests that churches and public-school districts are strikingly similar in their sanctuary legitimation and community mobilisation processes, even if the content of their resolutions differ.

Butler, Chakrabarty and the possibilities of radical postsecular politics

This article interprets critiques of secularity and the related concept of history as progress in the work of Dipesh Chakrabarty and Judith Butler. At the same time, it defends their approach against the criticism voiced by Gregor McLennan. It shows that the postsecular conception of the politics of both authors is not just an attempt to open public space to a wider range of religious and cultural voices. Rather, it is a critique of the way in which political secularism and the ideology of progress are used by the modern state to legitimize the exercise of its own power. Butler and Chakrabarty's postsecular policy is thus based primarily on coalition building against these legitimization frameworks, which opens up the possibility of forming new postsecular political subjects. It illustrates the theoretical approach of both authors with an example of the church sanctuary movement in Germany.

The predicament of pastoral sovereignty

This paper seeks to understand the conditions of possibility of “sanctuary” – the claiming of a “sacred” space of (humanitarian) exception - in the midst of civil war. Sanctuary codifies an exceptional space where sovereign and pastoral registers of power converge into a form of “pastoral sovereignty” that can temporarily “interrupt” the law of violence of sovereign power. In civil war this can enable civilians to be saved and protected from killings and suffering. However, this pastoral sovereignty is precarious as it depends on the belligerents' good will and tacit authorization: this is what we call the predicament of pastoral sovereignty. Using the case study of Church sanctuary in Sri Lanka's civil war, this paper explores how this predicament of pastoral sovereignty comes into effect in moments of acute crisis. Throughout Sri Lanka's brutal civil war, Catholic priests provided “sanctuary” to Tamil civilians in the form of territorial sanctuary (Church compounds), bodily sanctuary (the priests' bodies providing protection), and numerous other humanitarian activities. Our ethnographic material illustrates the force and fragility of the Church's claims to pastoral sovereignty and its sanctuary practices and provides detailed accounts of numerous constellations. The paper thereby raises fundamental questions about the ontology of sovereignty and its operability in moments of humanitarian crisis.

Southern Religion and Christian Diversity in the Twentieth Century by Wayne Flynt

Reviewed by: Southern Religion and Christian Diversity in the Twentieth Centuryby Wayne Flynt J. Barry Vaughn Southern Religion and Christian Diversity in the Twentieth Century. By Wayne Flynt. [ Religion and American Culture.] (Tuscaloosa: University of Alabama Press. 2016. Pp. xiv, 386. $39.95. ISBN 978-0-8173-1908-3.) Southern Religion and Christian Diversity in the Twentieth Centuryis a collection of fifteen essays by Wayne Flynt, distinguished university professor emeritus at Auburn University. Flynt, one of the most important southern historians of the last half of the twentieth century, can boast an impressive collection of honors, including authorship or co-authorship of thirteen books, two nominations for the Pulitzer Prize, and serving as founding editor-in-chief of the online Encyclopedia of Alabama, to mention only a few. Southern Religion and Christian Diversity in the Twentieth Centuryis the fruit of a lifetime of research and thought. Although Flynt asserts that the "thesis" is that "southern religion is more complicated than it seems," this is less a thesis than a theme that runs through these essays. The essays look at southern religion from denominational (Southern Baptists, Methodists, and Presbyterians), geographical (Alabama, Florida, and Appalachia), and topical (social gospel, organized labor, and women) viewpoints. All of these essays are worth reading, pondering, and re-reading, but two stood out even more than the others, illustrate Flynt's theme. The first essay, "Growing up Baptist in Anniston: The Legacy of the Rev. Charles R. Bell, Jr.," is a brief biography of a renegade Baptist pastor. Bell was pastor of Parker Memorial Baptist Church in Anniston, Alabama, from 1932 to 1944. To say the least, Bell exemplified "Christian diversity." During a six-month sabbatical, he met and talked with both Mohandas Gandhi and Japanese Christian leader, Toyohiko Kagawa. Both men profoundly influenced Bell. His visit with Gandhi undoubtedly strengthened Bell's belief in non-violence; from Kagawa Bell acquired a belief in co-operative (some would say socialist) principles. Unlike even many otherwise liberal southern religious leaders, Bell both preached and practiced racial inclusivity. What finally forced Bell to leave Parker Memorial, however, was his refusal to have an American flag in the church's sanctuary. Another essay that stands out is "'A Special Feeling of Closeness:' Mt. Hebron Baptist Church, Leeds, Alabama." This essay (published in 1994) is an exceptionally close study of a small rural church founded in 1819. Like Flynt's essay about the Rev. Charles Bell, this study also usefully "complicates" typical assumptions [End Page 586]about southern religion. The Rev. Fred E. Maxey, a lawyer and former labor negotiator, served as Mt. Hebron's pastor from 1935 to 1945. Maxey "divided men and women into separate groups and talked to them about marriage, relationships, and sex … [teaching them that] God intended sex to be a joyous and wonderful part of life" (p. 229). Maxey "spoke at communist rallies, wrote for the local communist paper, and may have been a party member himself. Older members of the congregation remember Maxey not as a dangerous radical but as a beloved pastor who helped them obtain jobs and ministered to them in their suffering. His efforts for them (and on behalf of unemployed black members of the community) earned him a Ku Klux Klan cross-burning but also rallied his members to a sense of sacred meaning and community" (p. 248). Flynt's scholarship is outstanding, and there is little to criticize in this book. However, because its central concerns are Southern culture and evangelicalism, it would have been helpful to define their main features early in the book. Flynt does offer a definition of evangelicalism in chapter 9 ("One in the Spirit, Many in the Flesh: Southern Evangelicals"), but it is highly idiosyncratic. Flynt identifies five characteristics of evangelicalism: democracy, individualism, the centrality of conversion, emotionalism, and a "preoccupation with original sin and guilt." Most scholars of evangelicalism would add crucicentrism, that is, the centrality of the cross in Christian theology. But most surprising is that Flynt omits the centrality of the Bible. A democratic church polity is by no means universal in evangelical churches, and emotionalism is characteristic of many evangelicals but certainly not all. Flynt might...

Towards a Queer Sister-Folk Church? Reimaginations in Lutheran Scandinavian Folk Church

The article argues that the inclusion of material created from an ethnographic research strategy opens the possibility for theological reimagination of two aspects of Scandinavian creation theology: the meaning of ecclesial space and the notion of folk. The article uses elements from queer theory/theology as sensitising devices for recognizing the potential of such theological reimagining. The empirical material is based on ethnographic fieldwork in the Church of Our Lady, Trondheim, Norway, an ecclesial practice committed to rituals of hospitality. Reading the displacement of street space and church sanctuary space in the light of elements of queer theory/theology, the article aspires to show how the notion of folk and the meaning of sanctuary space is destabilized and unsettled through these practices.

Anmerkungen zur Baugeschichte der St. Olaikirche auf Worms (Vormsi) im Bistum Ösel-Wiek (Saare-Lääne)

Vormsi is a small island that belonged to the Oesel-Wiek bishopric during the Middle Ages. There is a church on the island that is dedicated to St Olaf, the Norwegian king who was undoubtedly the most popular saint among the Scandinavians. A short article written by Villem Raam in the anthology Eesti Arhitektuur (Estonian Architecture, 1996) is the only one worth mentioning that has appeared to date on the architectural history of the Vormsi church.The Vormsi church is comprised of a sanctuary and nave. Only the sanctuary was completed during the Middle Ages, and the stone nave was not completed until 1632. During the restoration of the church between 1989 and 1990, fragments were found of the foundation of the wooden church that predated the stone one. It is possible that the wooden church was utilised throughout the Middle Ages as a congregation room.Currently, it is believed that the Vormsi sanctuary was built during the 15th century. This dating is based on the pyramid-shaped vault consoles – a similar shape also appears in the chapel of the gate tower in the Padise Cistercian monastery. Actually, the Padise consoles have been reused. Their original location is unknown and their completion is impossible to date even within the time frame of a century.The most significant is the eastern wall of the Vormsi sanctuary, where a spacious niche with pointed arch is located. This Cistercian composition was also used in the Haapsalu Cathedral and apparently that was the model for the Vormsi church. The Haapsalu Cathedral is a surprisingly simple single-nave church with three bays. The church has richly decorated capitals on its wall pillars, on which both Romanesque and Early Gothic motifs have been used. At least some of the capitals have been hewn by a master who previously worked on the construction of the capital hall in the Riga Cathedral. The northern section of the Haapsalu Cathedral was apparently built in the 1260s. In the vicinity of Riga there is a church with a floor plan that is an exact counterpart to the one in Haapsalu – the Holme / Martinsala Church that dates back to about the 13th century. Considering both the floor plan and the sculptured decorations, it is believable that the designers and builders of the Haapsalu Cathedral came from the Riga environs.Pärnu is also on the Riga-Haapsalu route. Actually, two towns existed there during the Middle Ages. For a short time, Old-Pärnu on the right bank of the river had been the centre of the Oesel-Wiek bishopric before Haapsalu. However, the left bank of the river was controlled by the Livonian Order. There is very little information about the Old-Pärnu Cathedral that was completed around 1251 and destroyed by the Lithuanians in 1263. However, one thing is known – it also had a single-nave with three bays. There is no information about the design of the eastern wall of the cathedral. However, the sanctuary of St Nicholas’ Church in New-Pärnu had an eastern niche similar to the one in Haapsalu. It is not impossible that the motif was borrowed from the cathedral across the river or its ruins. Attention should also be paid to the fact that the design of the northern and southern walls in the sanctuary of Pärnu’s St Nicholas’ Church are similar to the Vormsi church. Therefore, there is no doubt that these two sanctuaries are architecturally and genetically related. Apparently the Vormsi sanctuary was built immediately or soon after the completion of the Haapsalu Cathedral – not later than 1270. It is not impossible that the vaults were constructed sometime later.The vault painting in the Vormsi sanctuary is probably inspired by the “paradise vaults” in Gotland. The Vormsi painting is strikingly primitive. In Estonia, this primitive style can also be seen in the churches in Ridala and Pöide.There is a squint (hagioscope) on the southern wall of the Vormsi church sanctuary, and an unusual sacrament niche with a light shaft in the eastern wall. This does not date back to the time when the sanctuary was built, but was added later. There have been at least eight such sacrament niches in Estonia, most of which were built in the 15th century.

Comparison and analysis of the methods defined by ASTM standard E2235-04, ISO 3382-2-2008, and EASE acoustical modeling software to determine reverberation time RT60 in ordinary rooms

Determining the reverberation time RT60 is a well known acoustical parameter used by acousticians to characterize acoustically a room. This paper discusses the differences in the results obtained from measuring RT60 using common standards methods defined by ASTM and ISO. It also compares and contrasts those results with acoustical modeling software (EASE) for a small office room, a gymnasium, and a small church sanctuary. A discussion between the procedures utilized, which includes type and location of sound source, position and requirements of the measurement microphones, repeatability of the measurement sample, signal used for the measurement, and frequency range, are attempted in order to evaluate common ground and a relative best practice.

Isidorean Wolf Lore and the felafæcne deor of Maxims I.C: Some Rhetorical and Legal Contexts for Recognising Another Old English wulf in Sheep’s Clothing

ABSTRACTThe tripartite Exeter Maxims, or Maxims I, is an Old English verse catalogue of proverbs and gnomic utterances that is often assumed to be a Germanic repository of pre-conversion lore. Departing from this critical assumption, this essay identifies book twelve of Isidore’s Etymologiae as the probable source for an evocative passage featuring predatory wolves who threaten travellers in Maxims I.C, lines 7–14. This Isidorean analogue introduces several new rhetorical contexts for interpreting this proverb poem as a sophisticated cultural synthesis of vernacular traditions and imported Latin learning. Comparing the wolf of Maxims I.C with lupine imagery in the writings of ecclesiastics like Wulfstan, Æthelwold and Ælfric—and with several early English wolf proverbs—emphasises the spiritual symbolism and didactic value of wolves in the poem and Anglo-Saxon culture more generally. It also connects the diction of Maxims I.C with the legal vocabulary of the “Durham Proverbs” and Old English law codes meant to adjudicate secular feuds and the cultural practice of church sanctuary. Thus, this intertextual source study sheds light on the intellectual preoccupations and compositional context of the Maxims-poet and some of the rhetorical resources available to the poetic community he composed for.

Sanctuary Practices in International Perspectives: Migration, Citizenship, and Social Movements ed. by Randy K. Lippert & Sean Rehaag (review)

Reviewed by: Sanctuary Practices in International Perspectives: Migration, Citizenship, and Social Movements ed. by Randy K. Lippert & Sean Rehaag Anna Lundberg, Researcher (bio) Sanctuary Practices in International Perspectives: Migration, Citizenship, and Social Movements (Routledge, Randy K. lippert & Sean Rehaag eds., 2012) 266 Pages, ISBN 9780415673464. Modern day sanctuary practices, diverse ways to resist detention and deportation in order to stay together, have resonance both across time and geographic space. First it is seen as a response to our turbulent contemporary world, which places the asylum regime under constant pressure and has devastating consequences for the people who are forced to flee from their home countries. Second, it is an expression of autonomous migration, where human agency is essential, in the sense that despite which regime is in control, [End Page 810] people keep migrating and organize themselves outside of inter-state planning. Third, sanctuary is an illustration of rights-claiming, the enactment of a right to have rights, to borrow Hannah Arendt’s famous statement in the 1950s. The truth of Arendt’s argument is that there is one fundamentally important right: the right to have rights. This is obvious given that there are as many refugees in the world today as there were during the time of her writing: 51 million people according to the UN high commissioner for refugees. In the aftermath of World War II, the political conditions at hand provided a basis for a system of real human rights, i.e. rights respected and implemented in collaboration between states. Through political ambitions of the world community, barbarous acts which had, “outraged the conscience of mankind,” as it is described in the Universal Declaration of Human Rights of 1948, would never be allowed to happen again. In order to solve the refugee problem in the world, which the international community deemed temporary, the UN Refugee Convention was adopted in 1951. Ever since that time, the supervision of compliance with human rights has been associated with the nation-states’ obligation to respect and protect human rights, mainly for their own nationals. The problem with people who do not have their own state’s protection remains, while the likelihood for refugees to enjoy a safe haven from war and persecution has become limited. The current situation makes the book Sanctuary Practices in International Perspectives: Migration, Citizenship and Social Movements (now in paper back) a welcome contribution. In this edited volume, scholars from across the world explore places and practices of sanctuary, from an international, theoretical, and historical perspective. Karl Shoemaker, who describes medieval sanctuary documents on the protection of persons having committed criminal acts, gives a historical perspective. For kings in medieval England sanctuary was a way to show their strength. Furthermore, the rational of sanctuary and its abandonment are presented as an institutionalization of religion into the state, combined with better administration of laws and fair trials: “The triumph of the rule of law was thought to have rendered sanctuary detrimental to the public good.”1 This relation between safe havens on one hand and lack of objectivity, impartiality, and legitimacy of the nation state on the other hand, was revived during the renewal of church sanctuary in the 1970s and 1980s. During this time, sanctuary practices emerged as a necessary response to the management of migration regimes with its differing means, including arrest and deportation of individuals to places where it was highly uncertain that they could enjoy protection of their fundamental rights. The role of the church as a political actor independent of the state was now strengthened anew. Within the framework of the US New Sanctuary Movement in the 1980s, sanctuary developed from being a provision of physical protection, to include strategically telling a broader public of the effects of contemporary deportation regimes. Compared to the sanctuary movement in the 1980s, the actors involved since the beginning of this century developed approaches that Grace Yukich describes [End Page 811] as “radical accompaniment.”2 These differ from ideas of church-based physical sanctuary in the sense that practices of inclusion rather than places of sanctuary constitute the basis of the movement. At times, these most recent activities also take a transnational conformation. This dimension is explored...

Edward J. Blum and Paul Harvey. The Color of Christ: The Son of God and the Saga of Race in America.

This review begins its work in the echo of a bombing whose reverberation is tangled with the bombing that anchors the writing of Edward J. Blum and Paul Harvey. Sixteenth Street Baptist Church in Birmingham, Alabama, on September 15, 1963, experienced the white supremacist response to Martin Luther King Jr.'s trumpeting of his “dream,” three weeks earlier, on a day of race-neutral solidarity in the nation's capital. And as Blum and Harvey note, the explosion obliterated the white face of the stained-glass Jesus (previously bathing the church's sanctuary in familiar “comfort”) as well as the brown-skinned bodies of four young black innocents. The recent debacle in Copley Square, Boston, which shattered that city's 116th marathon, has served as equally troubling notice that religiously fueled wrath over racially coded politics remains volatile and deadly. On how we “read” such depends much of consequence. The Color of Christ stands as a pop culture tour de force, ferreting out the New World career of an Old World savior as his body and meaning “explode” into prolixities of claims and shards of significance too combustible to track entirely. The authors' focal concern is Jesus's relationship with an elusive and recombinant whiteness, ranging from the supremacist genocides of early colonial days to our current kaleidoscope of digitized buffoonery. From the blank hole left atop the white body of the Jesus of Birmingham emerges a cacophony of voices, testifying to messianisms abhorrent and creative, recalcitrant and progressive, one more time reifying white power inside the sanctuary or bombastically breaking the thrall of light-coded control in celebration of an insurgent coming of color. In Detroit, for instance, the battle became briefly epic in a westside neighborhood, after the 1967 rebellion. Blacks painted the statue of Jesus in the inner city churchyard of Sacred Heart Parish black and brown overnight, only to find they had to renew their efforts a few days later when the statue was repainted white by other neighborhood residents. Here was the battle over sacred emblems signifying a war of political interests, long shaping a city and a nation!

Mundane and mutant devices of power: Business improvement districts and sanctuaries

From the inception in the early 1980s of the Foucauldian-influenced corpus of work known as ‘governmentality studies’, theorists sought to encourage the empirical study of rationalities and technologies of government as elements that are mutually dependent but not related in a one-to-one fashion. Yet in the years since then, rationalities have received attention from analysts to the relative neglect of technologies. This article undertakes an analysis of the business improvement district and church sanctuary: two disparate, mundane and mutant devices which suggest that technologies cannot be permanently assigned to one kind of power; can shift back and forth between civil society and the state; and can resemble heretofore disassociated technologies. Reinvigorating the quest to understand technologies of government such as these necessitates a greater openness to their possible links to a plurality of powers and recognition of their historical character and capacity for mutations.

Versatility of the Horse

I t has been my privilege over the years to have the chance to work with various breeds of horses. I have always been impressed by the versatility of the horse and the owner’s interest in a particular breed. This is particularly true in the case of the Quarter Horse, which encompasses ranch horses, trail horse, and reining, cutting, jumping, and hunter under saddle, among many other uses. Recently on a Sunday when I was in Colorado, I witnessed a Quarter Horse being used for something I had never seen before. The horse went to church. I mean, it literally went into the church sanctuary as a living object lesson on meekness. The basic message of the lesson was that for the horse to be effective, it must be willing to commit to the rider and equipment, such as the bit, and have great trust in the rider. When this relationship occurs, the horse becomes most effective, thereby leading it to perform at its greatest ability. You could probably finish the analogy of the sermon. Rest assured there were no ‘‘accidents.’’ Once again, this demonstrated just how versatile the horse can actually be.

Four buildings converted to performance spaces.

This paper documents the conversion of two metal buildings and two brick buildings into performance spaces: a metal seafood restaurant into a church sanctuary, a cotton gin into an amplified music venue, a 1928 power house into a black box and gallery, and an office complex and restaurant into a 1200‐person capacity amplified venue and movie theater. The challenges and trade offs will be discussed, and the coordination of room acoustics, mechanical noise, and sound systems. Methods of control of amplified low end are addressed for each venue in terms of isolation and absorption.

Μία περίπτωση ἐφαρμογῆς τοῦ βυζαντινοῦ θεσμοῦ τοῦ ἀσύλου στήν Πελοπόννησο: Ἡ προσφυγή τῶν Σλάβων στό ναό τοῦ Ἁγίου Ανδρέα Πατρῶν

Μία περίπτωση ἐφαρμογῆς τοῦ βυζαντινοῦ θεσμοῦ τοῦ ἀσύλου στήν Πελοπόννησο: Ἡ προσφυγή τῶν Σλάβων στό ναό τοῦ Ἁγίου Ανδρέα Πατρῶν

Service of Acknowledgement of Organized Abuse and Cleansing of a Church Sanctuary in England, Held on Good Friday in a United Church of Canada Sanctuary

This article describes a Christian worship service designed to recognize child sexual abuse that occurred in a church in England. The service of cleansing was held in a church in Canada and a vigil was held in the church in England where the assault took place.

Religion in the American South: Protestants and others in history and culture

This collection of essays examines in the American South across three centuries - from the beginning of the eighteenth century to the civil rights movement of the 1960s. The first collection published on the subject in fifteen years, Religion in the American South builds upon a new generation of scholarship to push scholarly conversation about the field to a new level of sophistication by complicating religion geographically, chronologically, and thematically and by challenging the interpretive hegemony of the Bible belt. Contributors demonstrate the importance of in the South not only to American religious history but also to the history of the nation as a whole. They show that touched every corner of society - from the nightclub to the lynching tree, from the church sanctuary to the kitchen hearth. These essays will stimulate discussion of a wide variety of subjects, including eighteenth-century religious history, conversion narratives, and violence, the cultural power of prayer, the importance of women in exploiting religious contexts in innovative ways, and the interracialism of southern religious history.