Academic literature on the topic '1939-1945 Religious aspects'
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Journal articles on the topic "1939-1945 Religious aspects"
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Copley, Terence. "Faith on the Home Front: Aspects of Church Life and Popular Religion in Birmingham, 1939-1945 - by Stephen Parker." Journal of Religious History 32, no. 4 (October 28, 2008): 497–98. http://dx.doi.org/10.1111/j.1467-9809.2008.726_22.x.
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Syt’ko, Kiryl V. "METRIC BOOKS OF THE ROMAN CATHOLIC PARISHES ON THE TERRITORY OF THE BSSR IN 1945–1991." History and Archives, no. 3 (2022): 72–82. http://dx.doi.org/10.28995/2658-6541-2022-3-72-82.
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The article analyzes the changes that the metric books of the Roman Catholic parishes of the BSSR underwent in the conditions of the anti-religious campaigns in 1945–1991. With the establishment of the Soviet power on the territory of Belarus, active secularization processes began in all spheres of social life. One of the aspects of the secularization was the ban in 1917 on keeping metric books. They were replaced by the civil status acts registered by the Registry Office. After the accession of Western Belarus to the BSSR in 1939, All Catholic believers in Belarus started getting spiritual guidance from the Apostolic Administration of Vilnius and its branch in Bialystok. As a result, at an unofficial level, due to the demands of the bishops in those Roman Catholic parishes that were not liquidated, the practice of metrication continued. They lasted the whole phase of existence of the Soviet state. The key moment of the functioning of the metric books in the post-war period was the instruction of the Apostolic Administrator in 1948. It emphasized the primacy of the ecclesiastical law over the civil law in relation to the metrication materials. The metric books had lost the rigor of the form. The entries were often made in the school notebooks and on the scraps of paper using the non-literary forms of the language. The right to make an entry in the books on baptisms, marriages, burials was granted to the people who had not been ordained.
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Amjad, Atiq, Saima Farooq, and Zahida Shabnum. "Urdu-10 Music and its Instruments an analytical Study in the light of Qura’nic Verses." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (May 1, 2021): 131–45. http://dx.doi.org/10.53575/urdu10.v5.02(21).131-145.
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The concept of Child rights in Islam is as old as Islam is. Hazrat Muhammadﷺ focused on two major aspects regarding children one is their right to life with all basic necessities and secondly on their nourishment, education and civilization irrespective of any form of discrimination. While on the other hand, in western world, this concept was given in middle Ages only up to this extent that the children were called as “small adults”. Only there are three turns in history in which this topic of child rights was focused seriously with practical approach but with discriminatory behaves, after world war 1st (1914-1918) in 1919 by Eglantyne Jebb, an English woman, established an organization as “Save the Children Fund” for rehabilitation of European children, affected by war. In 1946 after world war 2nd (1939-1945), “UNICEF” in 1953 was established, with the aim of restoration of children affected by war and then in 1989, the most successful and universally accepted child rights convention was held as UNCRC, 1989. In Pakistan many NGO’s are working on child rights from which Akhuwat Foundation and Saylani Welfare Trust are most prominent. Most importantly, the major role is being played by madrassas and jamiaat by providing free of cost children education, medical and residence. Therefore, it can be said that the participation and services provided by these religious centers (madarassas, dini marakaz, jamiaat and mosques) are more than any other national or international NGO’s and organizations including institutions backed by Government as well.
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Ilahi, Muhammad Ihsan, and Muhammad Yousaf Farooqi. "Urdu-9 Comparative Study of Steps Taken by Muslims and Western People about Child Rights in Pakistan and on International Level." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (May 1, 2021): 112–30. http://dx.doi.org/10.53575/urdu9.v5.02(21).112-130.
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The concept of Child rights in Islam is as old as Islam is. Hazrat Muhammadﷺ focused on two major aspects regarding children one is their right to life with all basic necessities and secondly on their nourishment, education and civilization irrespective of any form of discrimination. While on the other hand, in western world, this concept was given in middle Ages only up to this extent that the children were called as “small adults”. Only there are three turns in history in which this topic of child rights was focused seriously with practical approach but with discriminatory behaves, after world war 1st (1914-1918) in 1919 by Eglantyne Jebb, an English woman, established an organization as “Save the Children Fund” for rehabilitation of European children, affected by war. In 1946 after world war 2nd (1939-1945), “UNICEF” in 1953 was established, with the aim of restoration of children affected by war and then in 1989, the most successful and universally accepted child rights convention was held as UNCRC, 1989. In Pakistan many NGO’s are working on child rights from which Akhuwat Foundation and Saylani Welfare Trust are most prominent. Most importantly, the major role is being played by madrassas and jamiaat by providing free of cost children education, medical and residence. Therefore, it can be said that the participation and services provided by these religious centers (madarassas, dini marakaz, jamiaat and mosques) are more than any other national or international NGO’s and organizations including institutions backed by Government as well.
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Parsons, Gerald. "Faith on the home front. Aspects of church life and popular religion in Birmingham, 1939–1945. By Stephen Parker. Pp. 249. Oxford–Bern: Peter Lang, 2005. $29 (paper). 3 03910 252 4; 0 8204 7181 X." Journal of Ecclesiastical History 59, no. 1 (January 2008): 174. http://dx.doi.org/10.1017/s0022046907003247.
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Piovezan, Adriane. "Literatura religiosa nas trincheiras:." História, histórias 2, no. 4 (February 24, 2015): 102–18. http://dx.doi.org/10.26512/hh.v2i4.10812.
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Levar consigo uma oração, imagem religiosa ou Bíblia era comum entre os soldados no front. Na Primeira Guerra Mundial (1914-1919) a distribuição de material religioso para os combatentes foi realizada pelos exércitos de ambos os lados do conflito. Com a Segunda Guerra Mundial (1939-1945) essa prática não foi descartada, e ao contrário, a confecção e distribuição de material religioso específico para a guerra foi aprimorada. No caso brasileiro, com o envio da FEB (Força Expedicionária Brasileira) para a Itália em 1944 para lutar ao lado dos aliados nesse conflito não foi diferente. O “Manual de Orações do Soldado Brasileiro” se insere nesse universo de material de literatura religiosa. Carregado pelos indivíduos que iriam combater como forma de apoiar sua fé essa compilação de orações abordava diversos aspectos presentes naquele contexto. Entre estes destaca-se a posição do soldado frente a iminência de sua própria morte, a questão da morte do inimigo e os procedimentos diante da morte de seus companheiros.
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Grottanelli, Cristiano. "Fruitful Death: Mircea Eliade and Ernst Jünger on Human Sacrifice, 1937–1945." Numen 52, no. 1 (2005): 116–45. http://dx.doi.org/10.1163/1568527053083449.
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AbstractMircea Eliade, the writer and historian of religions, and Ernst Jünger, the hero of the Great War, novelist, and essayist, met in the 1950s and co-edited twelve issues of the periodical Antaios. Before they met and cooperated, however, and while the German writer knew about Eliade from their common friend, Carl Schmitt, they both dealt with the subject of human sacrifice. Eliade began to do so in the thirties, and his interest in that theme was at least in part an aspect of his political activism on behalf of the Legion of the Archangel Michael, or the Iron Guard, the nationalistic and anti-Semitic movement lead by Corneliu Codreanu. Sacrificial ideology was a central aspect of the Legion's political theories, as well as of the practice of its members. After the Iron Guard was outlawed by its allies, and many of its members had been killed, and while the Romanian regime of Marshal Ion Antonescu was still fighting alongside the National Socialist regime in the Second World War, Eliade turned to other aspects of sacrificial ideology. In 1939 he wrote the play Iphigenia, celebrating Agamemnon's daughter as a willing victim whose death made the Greek conquest of Troy possible; and as a member of the regime's diplomatic service in Lisbon he published a book in Portuguese on Romanian virtues (1943), in which he presented what he called Two Myths of Romanian Spirituality, extolling his nation's readiness to die through the description of the sacrificial traditions of Master Manole and of the Ewe Lamb (Mioritza). Jünger's attitude to sacrifice ran along lines that were less traditional: possibly already while serving as a Wehrmacht officer, in his pamphlet Der Friede, the German writer attributed sacrificial status to all the victims of the Second World War, soldiers, workmen, and unknowing innocents, and saw their death as the ransom of a peace "without victory or defeat." In this article, the sacrificial ideologies of the two intellectuals are compared in order to reflect upon the complex interplay between traditional religious themes, more or less freely re-interpreted and transformed, political power, and violent conflict, in an age of warfare marked by fascisms and by the terrible massacre some refer to by the name of an ancient Greek sacrificial practice.
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B, CHINTHU I. "Educational Progress in Travancore: Review on the Role of Travancore Royal Family in Higher Education." GIS Business 14, no. 3 (June 21, 2019): 188–95. http://dx.doi.org/10.26643/gis.v14i3.4668.
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“Education is the basic tool for the development of consciousness and the reconstitution of society” -Mahatma Gandhi.
In Kerala formal and higher education started much earlier than rest of the Indian states. Educational initiatives made the state the most literate one and placed it as well ahead in gender and spatial equity. During the initial phase of educational expansion, education got its prominence for its intrinsic worthiness and played the role of enlightenment and empowerment. Kerala has occupied a prominent place on the educational map of the country from its ancient time. Though there is no clear picture of the educational system that prevailed in the early centuries of the Christian Era, the Tamil works of the Sangam age enable us to get interesting glimpses of the educational scene in Tamilakam including the present Kerala[i]. The standards of literacy and education seem to have been high. The universal education was the main feature of sangam period.
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Evolution and Growth of Cyber Crimes: An Analys on the Kerala Scenario
S S KARTHIK KUMAR
Crime is a common word that we always hereof in this era of globalization. Crimes refer to any violation of law or the commission of an act forbidden by law. Crime and criminality have been associated with man since time immemorial.
Cyber crime is a new type of crime that occurs in these years of Science and Technology. There are a lot of definitions for cyber crime. It is defined as crimes committed on the internet using the computer as either a tool or a targeted victim. In addition, cyber crime also includes traditional crimes that been conducted with the access of Internet. For example hate crimes, telemarketing Internet fraud, identity theft, and credit card account thefts. In simple word, cyber crime can be defined as any violence action that been conducted by using computer or other devices with the access of internet.
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Myriad Aspects of Secular Thinking on Malayali Cuisine
SAJITHA M
Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body. The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases. The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[i]
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Re-Appraising Taxation in Travancore and It's Caste Interference
REVATHY V S
Travancore , one of the Princely States in British India and later became the Model State in British India carried a significant role in history when analysing its system of taxation. Tax is one of the chief means for acquiring revenue and wealth. In the modern sense, tax means an amount of money imposed by a government on its citizens to run a state or government. But the system of taxation in the Native States of Travancore had an unequal character or discriminatory character and which was bound up with the caste system. In the case of Travancore and its society, the so called caste system brings artificial boundaries in the society.[i]
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Second World War and Its Repercussions: Impetus on Poverty in Travancore
SAFEED R
In the first half of the twentieth century the world witnessed two deadliest wars and it directly or indirectly affected the countries all over the world. The First World War from 1914-1918 and the Second World War from 1939-1945 shooked the base of the socio-economic and political structure of the entire world. When compared to the Second World War, the First World War confined only within the boundaries of Europe and has a minimal effect on the other parts of the world. The Second World War was most destructive in nature and it changed the existing socio-economic and political setup of the world countries.
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Dissertations / Theses on the topic "1939-1945 Religious aspects"
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Parker, Stephen George. "Faith on the home front : aspects of church life and popular religion in Birmingham, 1939-1945." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288418.
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Zahorski, Witold Jacek. "L'exil du Primat de Pologne, cardinal August Hlond (1939-1945)." Paris, Institut d'études politiques, 2000. http://www.theses.fr/2000IEPP0032.
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Le cardinal August Hlond (1881-1948), primat de Pologne, est absent de son pays de 1939 à 1945. Tout d'abord, il s'installe à Rome (septembre 1939-juin 1940), où il développe une importante activité de propagande en faveur de son pays. Il prépare deux rapports sur la situation religieuse dans les diocèses polonais, remis à Pie XII ; leur résonance est internationale. Il est attaqué par les Allemands et les Italiens pour son action. Sa présence en Italie coïncide avec une attitude du pape jugée trop timorée par les Polonais. Avec l'entrée en guerre de l'Italie, le cardinal quitte Rome pour Lourdes, où il séjourne près de trois ans (juin 1940-avril 1943). Il y élabore des projets sur l'avenir de la Pologne, aide matériellement et spirituellement ses concitoyens, et parvient à maintenir des contacts avec l'extérieur grâce à une correspondance fournie. Il publie une revue clandestine à Toulouse, et Témoignage chrétien édite en janvier février 1943 un texte élaboré par le cardinal Hlond, sur la tragique situation de son pays. Des tentatives ont lieu, notamment de la part des autorités polonaises, afin de faire partir le cardinal de France, mais sans succès. Les Allemands mettent leur veto a ce départ, malgré la bienveillance des autorités locales françaises. En fait, le prélat se trouve bloqué à Lourdes, ce que souhaitent par ailleurs les Nazis. Avec l'occupation de la zone sud, la vie du prélat subit une évolution défavorable. Il est contraint de quitter Lourdes et de s'installer à l'Abbaye d'Hautecombe (avril 1943-février 1944). Le 3 février 1944, la Gestapo l'arrête et l'emmène à Paris avec le secret espoir de le convaincre à collaborer avec les autorités allemandes, proposition rejetée catégoriquement. Il est alors déplacé à Bar-le-Duc et déporté en Allemagne. En avril 1945, le cardinal est liberé par l'armée américaine. Il peut enfin rentrer en Pologne. Il y trouve un pays entièrement détruit et politiquement en voie de transformation forcée.
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Wilmouth, Philippe. "Le diocèse de Metz écartelé 1939-1945 : un évêque, son clergé et le peuple catholique." Thesis, Université de Lorraine, 2014. http://www.theses.fr/2014LORR0349/document.
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La thèse présente une étude du peuple catholique mosellan pendant la Seconde Guerre mondiale qui englobe la hiérarchie épiscopale, le clergé, les congrégations, les laïcs pieux et les pratiquants. Il concerne aussi bien les événements survenus en Moselle que dans les départements d’accueil dans le sud de la France après les évacuations de 1939-1940 et les expulsions de 1940-1941. L’étude exhaustive des archives de l’évêché assez volumineuses car les prêtres ont beaucoup écrits confrontées à d’autres sources et en particulier aux sources allemandes a permis d’appréhender cette bicéphalie qui confère à la Moselle un intérêt particulier puisqu’elle a été à la fois confrontée à la politique nazie antichrétienne à cause de l’annexion et à la politique conciliante envers l’Eglise de l’Etat Français à cause du transfert du plus du tiers de sa population et de la moitié du clergé et des religieux. Cette bicéphalie unique en France, même par rapport à l’Alsace elle-même annexée au Reich, donne une originalité à l’Eglise mosellane. Cette étude a priori régionale, devient ainsi nationale s’inscrivant dans celles des années 80 sur l’Eglise de France, voire même européenne, car la Moselle fut terre d’expérimentation d’une politique antichrétienne nazie. Cette étude devient sociologique lorsqu’elle montre les conséquences sur la pratique religieuse de la dispersion dans un milieu plutôt hostile. Après avoir montré l’omniprésence dans la société mosellane de la religion catholique devenue un élément identitaire lié partiellement au statut concordataire et au maintien des écoles confessionnelles, nous avons respecté la chronologie pour montrer les incidences des faits de guerre sur le peuple catholique mosellan. Nous avons divisé notre travail en deux parties, novembre 1940 et les expulsions constituant le point de rupture. Grâce à l’outil informatique, nous avons pu établir des statistiques précises, cartographier la pratique religieuse et la dispersion. Parfois, cette exigence d’aller puiser à la source et l’analyse historique qui en a découlé a bousculé la mémoire patriotique. Cette étude se propose de combler un vide historiographique et d’être un élément supplémentaire dans la connaissance de l’annexion de la Moselle, de la politique de nazification et de la diaspora mosellaneThe thesis presents a study of the catholic people of Moselle during the World War II which includes the episcopal hierarchy, the clergy, the congregations, the pious laity and the practitioners. It concerns as well the events occurring in Moselle than in the reception departments in the south of France after the evacuations from 1939-1940 and the expulsions from 1940-1941. The exhaustive study of the archives of the Bishopric, rather large because the priests have written a lot face to other sources and in particular German sources, helped to understand this two-headed that gives the Moselle particular interest since it was both face anti-Christian Nazi policy because of the annexation and the conciliatory policy towards the Church of the French State due to the transfer of more than a third of its population and half of the clergy and religious. This two-headed, sole in France, even in relation to Alsace itself annexed to the Reich, gives originality to the Church of Moselle. This study, priori regional, becomes national enrolling in those from 80’s upon the Church of France, or even European, because the Moselle was experimentation field of a Nazi anti-Christian policy. This study becomes sociological when it shows the consequences of the religious practice of the dispersion in a rather hostile environment. After demonstrating the omnipresence in the Moselle Catholicism community became an identity element partially related to Concordat status and keeping of religious schools, we respected the chronology to show the impact of acts of war on the Moselle Catholic people. We divided our work into two parts, November 1940 and expulsions constitute the breaking point. With computer skills, we were able to maintain accurate statistics, mapping religious practice and dispersion. Sometimes this requirement to fetch the source and the historical analysis that ensued jostled the patriotic memory. This study aims to fill a historiographical vacuum and be an additional element in the knowledge of the annexation of the Moselle, the politic of Nazification and the Moselle diaspora
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Chélini-Pont, Blandine. "Les relations entre les Etats-Unis et le Saint-Siège (1939-1952)." Paris, Institut d'études politiques, 1994. http://www.theses.fr/1994IEPP0020.
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Après un historique des relations Etats-Unis-Saint-Siège de 1788 jusqu'en 1939, ce travail s'efforce d'expliquer les causes de leur rapprochement officiel en 1939. Il présente ensuite ces relations pendant la guerre et leurs attentes principales. Le SS souhaita successivement l'intervention américaine, l'établissement de la liberté religieuse en URSS, la prise en charge par les EU de l'avenir de l'Italie et de l'Europe toute entière, l'arrêt de la guerre à outrance, un ordre d'après-guerre équilibre sans domination soviéto-américaine. Les EU attendirent l'aide du SS pour surmonter l'isolationnisme de l'opinion américaine, des catholiques en particulier et leur anticommunisme. Ils attendaient aussi la condamnation du nazisme l'adhésion à une aide dans le sauvetage des juifs. Ces attentes respectives furent plus ou moins satisfaites, et leur demi-succès scellera l'échec de la collaboration EU-SS pendant la guerre froide. Bien que Truman et Pie XII poursuivassent le même but, c. A. D. Empêcher l'expansion du communisme, le SS refusera de se laisser enrôler dans la politique atlantique et de participer à l'oecuménisme politico-religieux de Truman. La querelle constante à propos de la représentation diplomatique s'alimentera des crises d'après-guerre et les relations EU-SS se clôtureront en 1952 sur un violent débat d'opinionAfter a brief history of the relations between the United States and the Holy See from 1788 to 1939, this research attemps to explain the reasons of a rapprochement in 1939. It presents eventually these relations during the war and the major requests made by both. The HS wished the American entrance in the war, the religious freedom in URSS, the care of the Italian future as well as European, the change of the "unconditional surrender" concept and the post-war forecast in which the Soviet Union had a prominent part. The US wished the HS to help them to win American isolationism and anticommunism, to condemn publicly nazism, to accept unconditional surrender, to abtain Italian reddition and to improve the rescue of the European jews. These expectations were more or less fulfilled and this mid-success bases the failure of the Vatican-American collaboration during the post-war period wich is presented at the end of this work
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Hidalgo, Carrasco Rafael. "Pío XII: entre el mito y la gloria: (el debate entre 1963-1970)." Tesis, Universidad de Chile, 2010. http://www.repositorio.uchile.cl/handle/2250/108606.
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La presente tesis, tiene por objetivo reconocer cuáles fueron las principales lineas de análisis desarrolladas por autores que plantearon sus ideas en el denominado período de inicio de la controversia, exponiéndolas en su respectivo contexto Haciéndose necesario realizar un análisis acerca de dos elementos fundamentales y que constituyen los dos objetivos específicos de la presente investigación: 1) Identificar los principales juicios formulados por los autores que publicaron sus obras en el período 1963- 1970, en su respectivo marco político y filósofico y 2) Reconocer la valoración que se ha dado a las argumentaciones vertidas en el debate en su período inicial, en los análisis desarrollados sobre el tema a partir de 1990 en adelante.Esta investigación pretende también responder a una interrogante fundamental, y que es: ¿Las argumentaciones de los autores que participan en el debate son estrictamente pertinentes con las fuentes que trabajan o deslizan sus prejucios personales sobre la institución que esta en tela de juicio?
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Bouthillon, Fabrice. "Une théologie politique à l'âge totalitaire : Pie XI (1922-1939)." Paris 4, 1994. http://www.theses.fr/1994PA040083.
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Elu pape en 1922, Pie XI développe d'abord une théologie politique typique du catholicisme intransigeant : la première guerre mondiale lui parait la preuve de l'échec du projet moderne d'autonomie humaine à l'égard du divin, porte a son apogée par la Révolution française. De même que le souvenir de la terreur avait permis le Concordat de 1801, de même il appelle donc les peuples à en revenir au règne de dieu. Ce programme intégraliste est lié à la dimension totalitaire de toute idéologie de chrétienté. Pour le servir, Pie XI accepte d'abord de collaborer avec le fascisme et le nazisme, parce qu'hostiles à la Révolution; mais sur la fin de son règne, vers 1937 il s'aperçoit que l'Église est plus menacée par les totalitarismes que par le libéralisme ébranlé d'après 1918, et il insiste plutôt sur les liens du christianisme et de la libertéChoosed for pape in 1922, Pius XI develops at first a political theology who was typical of the intransigent Catholicism: the first world war seems to him the failure's proof of the modern project of human autonomy in consideration of god, project that the French revolution had conducted to its apogee. Just as the memory of the terror had allowed the concordat of 1801, so he calls the peoples to come back to the reign of god. This integralistic program is connected to the totalitarian dimension of any ideology of Christendom, and to promote it Pius XI accepts to cooperate with fascism and nazism, because hostiles to revolution; but in the end of his reign, around 1937, he perceives that the church is more threatened by the totalitarianism than by the liberalism the First World War had shaked : so he insists more on the ties between Christianity and freedom. So he insists more on the ties between Christianity and freedom
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Prévotat, Jacques. "Catholiques français et Action française : étude des deux condamnations romaines." Paris 10, 1994. http://www.theses.fr/1994PA100123.
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Cette étude a tente de comprendre la nature de l'alliance qui s'est nouée au début du siècle entre une notable partie des catholiques français et l'école nationaliste d'Action française. Si les circonstances historiques (affaire Dreyfus, anticléricalisme, séparation modernisme (1907), condamnation du sillon (1910) expliquent la faveur dont jouit cette école dans l'église, il faut reconnaitre que la doctrine positiviste païenne de son principal chef, Charles Maurras, donne prise à ses adversaires. Ceux-ci obtiennent, le 29 janvier 1914, une première condamnation de sept œuvres de Maurras par la congrégation de l'index. Le pape Pie X approuve et signe cette condamnation, mais juge préférable de ne pas la promulguer, de peur de paraitre donner raison aux adversaires de son pontificat. Dans des circonstances historiques très différentes, marquées par les suites de la première guerre mondiale, le pape Pie XI reprend l'ensemble du dossier et conclut à la nécessité d'une sévère mise en garde des catholiques français contre le paganisme. .The aim of this study has been to understand the nature of the alliance that was forged at the beginning of the 20th century between an important fraction of French Catholics and the nationalist school formed by the Action française. If the very special historical circumstances at the beginning of the century--the Dreyfus affair, anticlericalism, the separation of church and state, the religious crisis over modernism (1907) and the condemnation of the sillon (1910)--explain the favor enjoyed by the Action française in church circles, it is also clear that the positivist and pagan doctrine of the movement's chief leader and ideologue, Charles Maurras, provided ample scope for criticism to its opponents. The latter exploited this vulnerability, which resulted, on January 29, 1914, in a first condemnation of seven works of Maurras by the congregation of the index. Pope Pius X approved and signed this condemnation, but he deemed it preferable to suspend its promulgation so as not to appear to lend support to adversaries of his pontificate. Twelve years later, in very different historical circumstances, marked by the course of events following the first world war, Pope Pius XI reviewed the whole case and concluded that it was imperative to issue a severe warming to French Catholics against the paganism of the principal leaders of the Action française. This warming was very badly received. Few bishops gave active support to the pope. The leaders of the Action française revolted (non possumus). .
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"Biblical understanding of lament and the Jewish suffering in the holocaust." Chinese University of Hong Kong, 1988. http://library.cuhk.edu.hk/record=b5885920.
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Stein, Heiko Carsten. "Erben des Schweigens : Studie zu Aspekten transgenerationaler Weitergabe von Traumata in der Familiengeschichte von deutschen Vertriebenen nach dem Zweiten Weltkrieg." Diss., 2017. http://hdl.handle.net/10500/25122.
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Text in German, summaries in German and EnglishIncludes bibliographical references (leaves 190-197)
In dieser Forschungsarbeit wird untersucht, ob und inwieweit transgenerationale Übertragungsprozesse als Folge von psychischen Traumata, welche Vertriebene in und nach dem Zweiten Weltkrieg erlebten, heute noch bei Nachfahren in der Kriegsenkelgeneration eine Rolle spielen. Dabei wird unter anderem untersucht, wie sich das Ereignis der Vertreibung mit Blick auf psychische Traumata konkret auswirkte und zu welchen, auch heute noch spürbaren, Symptomen es geführt hat. Auf Grund der Symptome wurden in einer empirischen Untersuchung fünf sogenannte Kriegsenkel interviewt, um zu erfahren, wie Betroffene die Auswirkungen dieser Symptome im Alltag beschreiben und welche Rolle dabei geistliche Erfahrungen spielen. Die Ergebnisse dieser Interviews führen zum Abgleich der Thesen und sollen schlussendlich helfen, praktische Konsequenzen für die Seelsorgearbeit zu ziehen und eine Hilfestellung in der Problemdiagnose zu geben.
This thesis explores if and how transgenerational transfer processes which are a consequence of mental traumata of displaced people in and after World War II still play a role in the lives of their descendants in the generation of the “grandchildren of war”. For one thing it looks at how the event of forced displacement specifically has had an impact on mental traumata and which symptoms have resulted, that are still perceptible today. Based on the symptoms five of the so called “grandchildren of war” have been interviewed in an empirical survey, in order to find out how those affected describe the effects of these symptoms on their everyday lives and which is the role of spiritual experiences. The findings of these interviews are compared to the theses and finally, should help to draw practical conclusions for councelling and offer help to diagnose problems.
Practical Theology
M. Th. (Practical Theology)
Books on the topic "1939-1945 Religious aspects"
1
Gościmska, Alicja. Laski w czasie okupacji, 1939-1945. Warszawa: Wydawn. Archidiecezji Warszawskiej, 1987.
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2
Mikhman, Dan. Jewish religious life during the Holocaust. Toronto: University of Toronto, Jewish Studies Programme, 1991.
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3
Duce, Alessandro. Pio XII e la Polonia: 1939-1945. Roma: Studium, 1997.
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4
Sziling, Jan. Kościoły chrześcijańskie w polityce niemieckich władz okupacyjnych w Generalnym Gubernatorstwie, 1939-1945. Toruń: Uniwersytet Mikołaja Kopernika, 1988.
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5
Davies, Dewi Eirug. Protest a thystiolaeth: Agweddau ar y dystiolaeth Gristionogol yn yr Ail Ryfel Byd. Llandysul: Gomer, 1993.
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6
Shpigel, D. Sefer Ḥurban Yahadut Eropah: Seḳirah hisṭorit meḳifah meshulevet be-maʾamare hashḳafah. 2nd ed. Yerushalayim: Seminar le-banot "Neṿeh-Yerushalayim", 1999.
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7
Yurusarete ikiru: Sensō sekinin kokuhaku no michi. Tōkyō: Nihon Kirisutokyōdan Shuppankyoku, 1989.
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8
K, Roth John, and Berenbaum Michael 1945-, eds. Holocaust: Religious and philosophical implications. New York: Paragon House, 1989.
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9
Sudhoff, Karl. Eine Schweizer Stimme, 1938-1945. 3rd ed. Zürich: Theologischer Verlag, 1985.
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10
Fraser-Smith, Charles. Men of faith in the Second World War. Exeter: Paternoster Press, 1986.
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