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Journal articles on the topic 'Brethren movement'
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1
Dickson, Neil. "Hunter Beattie (1876–1951): A Conscientious Objector at the Margins." Scottish Church History 50, no. 2 (October 2021): 145–63. http://dx.doi.org/10.3366/sch.2021.0053.
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Glasgow was the Scottish city in which the Open Brethren movement grew most profusely. During the First World War, significant sections of the leadership of their assemblies supported the British war effort. One individual who stood apart from this was the evangelist and homeopath, Hunter Beattie. He was the leading individual in an assembly in the east end who launched an occasional periodical in which he expounded his pacifist views. His publication was criticized in a Sunday newspaper, and his subsequent military hearing and criminal trial was covered by the newspaper. Other leading Glasgow Brethren publicly disassociated themselves from his position, which, in turn, led to criticism of them by some Brethren non-combatants. As well as giving an example of the treatment of conscientious objectors during the First World War, the paper examines the positions adopted towards war by both Beattie and his antagonists, illuminating aspects of the Brethren, their social class and relationships to society. It examines how some Brethren rejected a completely marginal status in church and society, but others saw the attraction of the margins.
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Dickson, Neil. "‘Shut in with thee’: the Morning Meeting among Scottish Open Brethren, 1840s–1960s." Studies in Church History 35 (1999): 275–88. http://dx.doi.org/10.1017/s042420840001408x.
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The Brethren movement had its origins in the early nineteenth century in Ireland and the south of England, first appearing in Scotland in 1838. The morning meeting gave quintessential expression to the piety of the members and was central to its practice. In the 1870s a former Presbyterian who was looking for the ideal pattern of the Church witnessed his first meeting in the village of K-. Converted in the revivals of the 1860s, he was eventually to join the movement.
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Nockles, Peter. "‘Our Brethren of the North’: The Scottish Episcopal Church and the Oxford Movement." Journal of Ecclesiastical History 47, no. 4 (October 1996): 655–82. http://dx.doi.org/10.1017/s0022046900014664.
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Studies of the Oxford or Tractarian Movement in Britain have almost exclusively focused on the Church of England. The impact of the Catholic revival within Scotland has been accorded little attention. This neglect partly reflects the small size of the Episcopal Church in Scotland. Yet the subject deserves fuller consideration precisely because the minority Scottish Episcopal Church was, by the nineteenth century, more uniformly High Church in its theology and outlook than the Church of England, a fact which predisposed it to be peculiarly receptive to Tractarianism, which in turn exacerbated its relations with the dominant Presbyterian Kirk. The few serious studies of the question, however, have been coloured by an uncritical assumption that the movement's impact on the Episcopal Church was altogether positive and benign. The differences between the Tractarians and nonjuring episcopalians of the north have been overlooked or understated. While according due weight to the affinities and continuities between the two traditions, this article will question the standard Anglo-Catholic historiography and reveal the tensions within the Episcopal Church sharpened by the often negative influence of the Catholic revival when transported north of the border.
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Ward, W. R. "The renewed unity of the Brethren: ancient church, new sect or interconfessional movement." Bulletin of the John Rylands Library 70, no. 3 (September 1988): 77–92. http://dx.doi.org/10.7227/bjrl.70.3.7.
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Heiser, Andreas. "Kirchliche Erneuerung am Beispiel der Freien evangelischen Gemeinden." Review of Ecumenical Studies Sibiu 7, no. 1 (April 1, 2015): 43–69. http://dx.doi.org/10.1515/ress-2015-0004.
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Abstract What does renewal mean in the context of the planting of the Free Evangelical Church in 1854? Heiser argues that the renewal draws upon a constructed ideal of the New Testament church. This ideal is used as an overall concept of renewal. In a setting of political and cultural change due to the industrial era combined with the movement of the Evangelical Brethren Society and influenced by the „Réviel“ rises a model of a community with voluntary membership and congregational-Presbyterian structure. Some systematical views on the understanding of scripture, faith, baptism, Eucharist and ministry point to the still ongoing ecumenical changes of the movement.
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SMITH, MARK. "Henry Ryder and the Bath CMS: Evangelical and High Church Controversy in the Later Hanoverian Church." Journal of Ecclesiastical History 62, no. 4 (September 19, 2011): 726–43. http://dx.doi.org/10.1017/s002204691000117x.
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The early nineteenth century saw a turn in Anglican Evangelicalism towards respectability and regularity. The same period paradoxically saw renewed controversy with some High Churchmen while others were more inclined to cooperate with the Evangelical movement. A case study of the early episcopal career of Henry Ryder illuminates this phenomenon, showing that while there were important divisions in doctrine between Evangelicals and High Churchmen, Evangelical innovations in practice proved more radical and controversial and provoked a divided response among their High Church brethren.
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Holden, William N. "The Least of My Brethren: Mining, Indigenous Peoples, and the Roman Catholic Church in the Philippines." Worldviews 17, no. 3 (2013): 205–38. http://dx.doi.org/10.1163/15685357-01700003.
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Political ecology shows how environmental issues can be reframed towards addressing the problems of the socially vulnerable. The environmental identity and social movement thesis of political ecology asserts that environmental issues can generate cross-class and inter-ethnic linkages in an effort to blunt powerful forces. Liberation ecology, a variant of political ecology combined with a counter hegemonic discourse, provides another dimension of political ecology. In the Philippines, mining on indigenous lands has generated opposition from indigenous peoples. By examining how the Roman Catholic Church has aided indigenous peoples in their opposition to mining, examples of the environmental identity and social movement thesis of political ecology and liberation ecology can be gleaned. Liberation theology, an impetus to the church’s commitment to the poor, may be the consummate counter hegemonic discourse.
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Dittmann, Robert. "Czech Reformational biblical translation: the case of pericopes in the Unity of the Brethren in the 1550s‒1570s." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (April 8, 2019): 11–29. http://dx.doi.org/10.14746/pspsj.2018.25.2.1.
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The pericopes in vernacular languages were one of the achievements of the European Reformation. In Bohemian Lands, the pericopes were read in Czech already soon after 1415, namely as a feature of the Hussite movement. Fully Bohemicised liturgy, thus promoting Czech as the first vernacular within the Roman obedience to holy languages, was adopted by the Unity of the Brethren. The development of pericopes within the Unity was dynamic and noteworthy. The study describes and by textual probes illustrates the development of pericopes in the Unity after the reform of Lukas of Prague, which is tightly connected to the most literal Czech biblical translation in the 16th century, published in 1525. In the 1540s, the bishop Jan Augusta attempted at a reform of the pericopal system and in his Summovník he translated pericopes rather literally from Biblia Tigurina. His translation was modified by other Brethren bishops and printed in 1557‒1559. A new revised version came out in 1563 but no copy has survived. In 1571 Blahoslav’s Evanjelia and in 1575 Štefan’s Postil were published, both including pericopes. The study explores in detail the mutual textual relations of these prints.
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Hammond, Sarah R. "“God Is My Partner”: An Evangelical Business Man Confronts Depression and War." Church History 80, no. 3 (September 2011): 498–519. http://dx.doi.org/10.1017/s000964071100062x.
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“‘God Is My Partner’: An Evangelical Business Man Confronts Depression and War” chronicles the early career of R. G. LeTourneau, an industrialist and lay preacher whose life challenges the historiography of mid-twentieth-century fundamentalism as apolitical and otherworldly. In the 1930s and 1940s, every businessman had to grapple with the expanding federal state under the New Deal and in World War II. LeTourneau exemplified theologically conservative evangelical resourcefulness under changing political and economic conditions. Born in 1888 to a Plymouth Brethren family, his cultural memory reached back to the evangelical business activism of the nineteenth century, while his future lay in the fundamentalist subculture that the Brethren did much to create. However, as a businessman, LeTourneau had little patience with doctrines dividing “the world” from the church. He integrated evangelicalism into his manufacturing and managerial roles, and pushed fundamentalist clergy to tap laymen's proselytizing energy. Between 1930 and 1943, the years on which this article focuses, LeTourneau attacked dilemmas that preoccupied other evangelical business men: higher taxes, greater regulation, a forceful labor movement, and the challenge, as he saw it, to uphold the gospel and private enterprise against communist subversion. Business men such as LeTourneau represented the front line of what scholars have too often dismissed as trivial: evangelical politics during the New Deal.
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LILLBACK, PETER A. "The Forerunners of the Reformation." Unio Cum Christo 1, no. 1 (October 1, 2015): 77. http://dx.doi.org/10.35285/ucc1.1-2.2015.art5.
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Abstract: The plague, abuses in the church, and mysticism constitute the background for considering forerunners of the Reformation. They should not be viewed as directly causing the Reformation, but as anticipating in various ways reformational concerns. While some advocated practical reforms (e.g., Jan Hus and Savonarola), others developed theological reflection (e.g., the Brethren of the Common Life). Conciliarism, another reform movement through councils, ironically by its failure, propelled the cause of the Reformation. Finally, humanism, by its return to the sources and Scripture, paved the way as well. In conclusion, it is observed that the division between forerunners and Reformers sometimes is not very definite.
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Wackers, Paul. "Reynaert as Mystic." Reinardus / Yearbook of the International Reynard Society 10 (December 11, 1997): 169–80. http://dx.doi.org/10.1075/rein.10.10wac.
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Abstract This article analyses a fragment from Reynaerts historie (vv. 4132-65) in which Reynaert the fox presents himself as a mystic. The contents of this passage can be linked with texts and ideas of a heretical movement, called "Brethren and Sistern of the Free Spirit". It is argued that this is one of the moments in the story in which Reynaert falsely presents a positive image of his motives. He lies here (again) by telling the truth, albeit not the whole truth. A short discussion of the way this passage was reworked in the later, European tradition of Reynaerts historie concludes the article.
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McDermond, J. E. "The Growth of the Brethren Movement: National and International Experiences - Edited by Neil T.R. Dickson and Tim Grass." Religious Studies Review 34, no. 3 (September 2008): 216. http://dx.doi.org/10.1111/j.1748-0922.2008.00301_1.x.
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Ferziger, Adam S. "“Outside the Shul”: The American Soviet Jewry Movement and the Rise of Solidarity Orthodoxy, 1964–1986." Religion and American Culture: A Journal of Interpretation 22, no. 1 (2012): 83–130. http://dx.doi.org/10.1525/rac.2012.22.1.83.
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AbstractConcern for the plight of Soviet Jewry grew steadily from the early 1950s. The rise of this issue to the forefront of American Jewish consciousness, however, was driven by the broader protest movement that emerged in the mid-1960s. Its central goal was to ensure civic and religious rights for Jewish residents of the Soviet Union, with a particular emphasis on the ability to emigrate. The movement's peak impact was in the 1970s. This decade witnessed the proliferation of grassroots organizations throughout the United States, along with the adoption of a more activist orientation by large segments of the American Jewish establishment.To date, minimal attention has been paid to the place of the Soviet Jewry movement in the religious history of American Judaism. The article's investigation of American Orthodoxy's role is intended to confront this lacuna and describes the central role played by Orthodox Jews in the rise and development of the Soviet Jewry movement. Through their actions, the members of this segment of American Jewry experienced a role reversal in which they helped to redefine the nature of the Jewish relationship to the public sphere. Simultaneously, such activism sharpened the internal divide between Modern Orthodoxy and its traditionalist counterparts who opposed demonstrations, encouraged quiet diplomacy, and were loathe to work in unison with the broader Jewish community. Through their involvement in a core Jewish activity that entailed partnership with non-Orthodox Jews in efforts for their common brethren, a generation of Modern Orthodox leaders arose that made Jewish solidarity a central expression of their Orthodox religious identities.
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Sanders, Paul. "Les frères larges en France métropolitaine: Socio-histoire d’un mouvement évangélique de 1850 à 2010." European Journal of Theology 29, no. 1 (December 1, 2020): 88–89. http://dx.doi.org/10.5117/ejt2020.1.017.sand.
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SUMMARYThis work recounts the history of the Open Brethren movement in France since its inception in the midnineteenth century. Using the analytical tools of both history and sociology, Sylvain Aharonian retraces the genesis, development and consolidation of the movement, as well as its passage from the margins to the mainstream of French evangelicalism.RÉSUMÉLe présent ouvrage retrace l’histoire du mouvement des frères larges en France depuis sa naissance au milieu du XIXe siècle. À l’aide des outils analytiques de l’histoire et de la sociologie, Sylvain Aharonian expose la genèse, le développement et la consolidation du mouvement, ainsi que son évolution qui l’a fait passer d’une situation marginale à l’intégration au courant principal du mouvement évangélique français.ZUSAMMENFASSUNGDas vorliegende Buch erzählt die Geschichte der Bewegung der Offenen Brüder in Frankreich seit ihrem Beginn in der Mitte des 19. Jahrhunderts. Sylvain Aharonian bedient sich analytischer Instrumente aus Geschichtsforschung und Soziologie um die Ursprünge, Entwicklung und Festigung der Bewegung nachzuzeichnen, wie auch ihren Übergang von einem marginalen Dasein bis hin zu einer etablierten, breiten Bewegung im französischen Evangelikalismus.
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Sanders, Paul. "Les frères larges en France métropolitaine: Socio-histoire d’un mouvement évangélique de 1850 à 2010." European Journal of Theology 29, no. 1 (December 1, 2020): 88–89. http://dx.doi.org/10.5117/ejt2020.1.017.sand.
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SUMMARY This work recounts the history of the Open Brethren movement in France since its inception in the midnineteenth century. Using the analytical tools of both history and sociology, Sylvain Aharonian retraces the genesis, development and consolidation of the movement, as well as its passage from the margins to the mainstream of French evangelicalism. RÉSUMÉ Le présent ouvrage retrace l’histoire du mouvement des frères larges en France depuis sa naissance au milieu du XIXe siècle. À l’aide des outils analytiques de l’histoire et de la sociologie, Sylvain Aharonian expose la genèse, le développement et la consolidation du mouvement, ainsi que son évolution qui l’a fait passer d’une situation marginale à l’intégration au courant principal du mouvement évangélique français. ZUSAMMENFASSUNG Das vorliegende Buch erzählt die Geschichte der Bewegung der Offenen Brüder in Frankreich seit ihrem Beginn in der Mitte des 19. Jahrhunderts. Sylvain Aharonian bedient sich analytischer Instrumente aus Geschichtsforschung und Soziologie um die Ursprünge, Entwicklung und Festigung der Bewegung nachzuzeichnen, wie auch ihren Übergang von einem marginalen Dasein bis hin zu einer etablierten, breiten Bewegung im französischen Evangelikalismus.
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Jackson, Robin. "The Birth of the Worldwide Camphill Movement in the North of Scotland: The Challenging Vision of Dr Karl König." Northern Scotland 10, no. 2 (November 2019): 157–87. http://dx.doi.org/10.3366/nor.2019.0185.
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This article describes the genesis and development of the Camphill movement, originating in north-east Scotland. Attention is paid to the factors influencing its founder, Dr Karl König. These were strongly international in nature, including central-European trends in anthroposophy and socialist politics, as well as the educational practices of the Moravian Brethren. Influential also was König's background in the Jewish community of Vienna, before he was forced to flee due to the Anschluss of 1938. The founding of the Camphill movement (in 1940) also owed much to Scottish patrons and influences, emanating especially from the north-east and the western isles in the form of the Haughtons of Williamson, Will MacMillan and George MacLeod. Camphill is now a worldwide movement, and its core philosophy of a desire to create and maintain an educational environment where the economic, social and spiritual lives of the community are complementary is outlined. It is argued that König was an influential figure, for instance within social pedagogy. He was able to show, initially in the north-east Scottish location where his vision first developed that, contrary to accepted medical opinion of the time, no child, young person or adult with an intellectual disability was ineducable.
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Podmore, C. J. "The Bishops and the Brethren: Anglican Attitudes to the Moravians in the Mid-Eighteenth Century." Journal of Ecclesiastical History 41, no. 4 (October 1990): 622–46. http://dx.doi.org/10.1017/s0022046900075758.
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Most Anglican crises, including recent ones, seem to boil down in the end to two linked questions — those of identity and authority. Is the Church of England pre-eminently a national or a catholic Church, a Protestant Church (and if so, of what kind?) or Anglican and sui generis? With which of these types of Church should it align itself? Where lies the famed via media, and which are the extremes to be avoided? And who has the authority to decide: as a national Church, parliament, the government, the monarch personally; as an episcopal Church, the bishops? Or should the clergy in convocations (or, latterly, the General Synod, including representatives of the pious laity) take decisions? Anglican crises have always raised these twin problems of identity and authority. In the mid-eighteenth century — from the end of the 1730s and particularly in the 1740s — the Church of England faced another crisis. The Anglican bishops had to come to terms with the movement known as the ‘evangelical revival’. Principles had to be applied to a new situation. The bishops had to decide how to categorise the new societies (or would they become new churches?) which were springing up all over England.
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Woodbridge, David. "Watchman Nee, Chinese Christianity and the Global Search for the Primitive Church." Studies in World Christianity 22, no. 2 (August 2016): 125–47. http://dx.doi.org/10.3366/swc.2016.0146.
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This article will examine aspects of Watchman Nee's interactions with British churches and missions during the 1920s and 1930s. It will argue that, rather than simply appropriating and adapting Christianity for a Chinese context, as has been claimed, a more complex exchange was taking place. In particular, Nee was seeking to develop churches in China on a primitivist basis – that is, using the New Testament as a model for church forms and practices. In this, he was drawing inspiration from the Christian (or Plymouth) Brethren, a radical evangelical group that had emerged in Britain during the nineteenth century. For a number of reasons, the significance of Nee's primitivism has been played down, both by his admirers in the West and by historians. However, it was a vital factor in the success of his movement and gave an important impetus to the spread of Christianity in China during the twentieth century.
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Macey, Patrick. "The Lauda and the Cult of Savonarola." Renaissance Quarterly 45, no. 3 (1992): 439–83. http://dx.doi.org/10.2307/2862669.
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Travelers in Florence around the year 1500 who happened on Piazza San Marco toward evening might well, if they listened carefully, have caught the muffled strains of a lauda sung by the Dominican friars beyond the walls of the convent of San Marco. And if any of the words had been audible, chances are good they would have been “Ecce quam bonum et quam jocundum habitare fratres in unum” (“Behold how good and pleasant it is for brethren to dwell together in unity,” Ps. 132:1). Only a few years before, the streets of Florence had echoed with the singing of laude such as Ecce quam bonum as thousands of children —the Savonarolan fanciulli processed through the city on their way to the duomo. But now, in the aftermath of Savonarola's execution in 1498, his revolutionary movement had gone underground, and his adherents had retreated from the streets to the relative safety of cloisters such as San Marco.
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Hammond, Geordan. "The Revival of Practical Christianity: the Society for Promoting Christian Knowledge, Samuel Wesley, and the Clerical Society Movement." Studies in Church History 44 (2008): 116–27. http://dx.doi.org/10.1017/s0424208400003521.
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Reflecting on the early endeavours of the Society for Promoting Christian Knowledge (SPCK) following its establishment in 1699, John Chamberlayne, the Society’s secretary, confidently noted the ‘greater spirit of zeal and better face of Religion already visible throughout the Nation’. Although Chamberlayne clearly uses the language of revival, through the nineteenth century, many historians of the Evangelical Revival in Britain saw it as a ‘new’ movement arising in the 1730s with the advent of the evangelical preaching of the early Methodists, Welsh and English. Nineteenth-century historians often confidently propagated the belief that they lived in an age inherently superior to the unreformed eighteenth century. The view that the Church of England from the Restoration to the Evangelical Revival was dominated by Latitudinarian moralism leading to dead and formal religion has recently been challenged but was a regular feature of Victorian scholarship that has persisted in some recent work. The traditional tendency to highlight the perceived dichotomy between mainstream Anglicanism and the Revival has served to obscure areas of continuity such as the fact that Whitefield and the Wesleys intentionally addressed much of their early evangelistic preaching to like-minded brethren in pre-existing networks of Anglican religious societies and that Methodism thrived as a voluntary religious society. Scores of historians have refuted the Victorian propensity to assert the Revival’s independence from the Church of England.
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Gelb, Michael. "The Western Finnic Minorities and the Origins of the Stalinist Nationalities Deportations." Nationalities Papers 24, no. 2 (June 1996): 237–68. http://dx.doi.org/10.1080/00905999608408440.
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Wept the boat without her oars,Pined she for her rowlocks,For her oarsmen did she grieve,To take her o'er the waves….From a Karelian folk songThe Gulag Handbook states that in 1936 “the entire native populations of Finns, Estonians, Letts, Lithuanians, Poles, and Romanians…were transported” from the border zone of the USSR. Many such peoples began to appear unreliable through Stalinist eyes because they “had relatives across the border,” and “might undermine [propaganda that people] abroad were suffering and that no better life existed than that in the USSR.” Several former officers of the security police confirm that the 1930s saw purges of “unreliable elements” from border regions, including not only “class aliens” and political malcontents, but also minorities whose kinship with populations of neighboring states facilitated the movement of people and of information across borders. More importantly, numerous personal accounts gave rise to the perception in the contemporary Finnish government and popular circles that their brethren were being systematically eliminated from the Soviet borders with Finland and Estonia.
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Riordan, Michael B. "Mysticism and Prophecy in Early Eighteenth-Century Scotland." Scottish Historical Review 98, Supplement (October 2019): 333–60. http://dx.doi.org/10.3366/shr.2019.0424.
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In 1709 a group of prophets arrived in Edinburgh proclaiming that Christ had appeared to redeem the nations. They attracted the interest of a community of self-described mystics. The mystics maintained that Christians had a duty to turn inwards and follow the holy spirit in all that they did and believed that Christ would soon appear in spirit to convert the world to their beliefs. Some, therefore, accepted the prophets as harbingers of the millennium. But other mystics remained unconvinced and maintained that spiritual reformation would not appear by outward signs and wonders. The paper introduces the development of mysticism in Scotland. It then examines the debate which emerged after a group of mystics became converts to the prophets’ cause. It shows how mystical prophets successfully converted both mystics and prophets to their cause. In order to grasp the importance of the divisions within the movement, it recovers the discourse of spiritual discernment, which has been obscured by debates about reason and superstition. The prophets needed to prove to their mystical brethren that they were inspired by God and not by the devil.
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Tiedemann, R. G. "Protestant Revivals in China with Particular Reference to Shandong Province." Studies in World Christianity 18, no. 3 (December 2012): 213–36. http://dx.doi.org/10.3366/swc.2012.0022.
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Revivals have been a regular feature of the missionary enterprise. The modern Catholic and Protestant missionary movements themselves emerged from major religious revivals in the Western world. On the nineteenth-century China mission fields, Protestant missionaries from the mainline denominations frequently lamented the fact that their often nominal convert communities were lacking in Christian spirit and called for reinvigoration campaigns. It was, however, in the twentieth century that several large-scale revival movements occurred, starting with the ‘Manchurian revival’ of 1907–8 and culminating in the great ‘Shandong revival’ of the 1930s. The years after 1908 saw the rise of Chinese ― as well as some foreign ― full-time revivalists engaging in evangelistic efforts to reach the native Christian as well as non-Christian populations. The Canadian Presbyterian Jonathan Goforth (1859–1936) and the Shandong evangelist Ding Limei (1871–1936) are the most prominent representatives of the early campaigns of Christian renewal. In the 1920s, in spite of the fundamentalist/modernist controversy and anti-Christian agitation by nationalist and revolutionary forces in China, revivalism actually intensified. The principal focus of this paper will be on the new currents of spiritual regeneration that came with the proliferation of mostly small and sectarian missions of Holiness or Pentecostal provenance. Pentecostal ideas, in particular, contributed to the growth of Chinese independent churches and the wave of revivalism that swept across parts of China in the early 1930s. Such ‘gifts of the spirit’ as prophecy, divine healing and speaking in tongues, as well as a strong pre-millenarian belief, energised many of the more radical indigenous revivalists at this time. Other well-known Chinese evangelists had been influenced by the Holiness movement or Plymouth Brethren ideas. The Chinese dimension, especially in the context of Shandong province, is receiving particular attention in this paper.
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Yenigün, Halil Ibrahim. "Crucial Images in the Presentation of a Kurdish National Identity." American Journal of Islam and Society 22, no. 1 (January 1, 2005): 105–7. http://dx.doi.org/10.35632/ajis.v22i1.1733.
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This book is primarily a history of the early Kurdish movement, from itsinception in the late nineteenth century to the 1930s. Yet, its distinctivenesscomes not from the Kurdish nationalists’ more publicized products, but fromits focus on the margins of their literary attempts. This study of failed nationalism“is concerned less with how and why Kurdish nationalism did or didnot ‘catch on’ than with the efforts made by [the] Kurdish elite to constructa viable concept of Kurdish identity” (p. 1). In other words, the author’smain concern is to identify how images of the Kurds were constructed andrepresented, and how they evolved, over time, until the late 1930s.The book is divided into three parts, each of which corresponds to a differentperiod that delineates differing self-images of the Kurds. Each part,in turn, consists of six to eight chapters that provide an account of both keyevents in the Kurdish movement’s history and literary works. Part 1,“‘Awakening’ the Kurds,” deals with the movement’s background contextand early period by discussing its leaders, several publications, and organizations.In this period, the Kurds’ self-definition was predominantly negative,and obstacles to modernization abounded: tribal structures, a nomadicway of life, illiteracy, ignorance, and wildness.Yet the Turks were never the “inimical other,” except for such people asthe Ottoman sultan Abdulhamid and “a long line of Ottoman despots.” Theyhad a long list of prescriptions to awaken and literally “remake” the Kurds sothat they could be accepted by the nations of the civilized world. When theWilsonian principles granted their right to self-determination without this culturalleap, some Kurds wanted a Kurdish state. However, the vast majoritymourned for the Treaty of Sevrés along with their Turkish brethren, despitethe fact that its articles established Kurdistan. This chapter also describes howmost Kurds joined forces with the Kemalists to drive out the occupiers, onlyto be frustrated by the Kemalists’ subsequent assimilation projects ...
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Bebbington, David W. "The Evangelical Discovery of History." Studies in Church History 49 (2013): 330–64. http://dx.doi.org/10.1017/s0424208400002229.
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‘From some modern perspectives’, wrote James Belich, a leading historian of New Zealand, in 1996, ‘the evangelicals are hard to like. They dressed like crows; seemed joyless, humourless and sometimes hypocritical; [and] they embalmed the evidence poor historians need to read in tedious preaching’. Similar views have often been expressed in the historiography of Evangelical Protestantism, the subject of this essay. It will cover such disapproving appraisals of the Evangelical past, but because a high proportion of the writing about the movement was by insiders it will have more to say about studies by Evangelicals of their own history. Evangelicals are taken to be those who have placed particular stress on the value of the Bible, the doctrine of the cross, an experience of conversion and a responsibility for activism. They were to be found in the Church of England and its sister provinces of the Anglican communion, forming an Evangelical party that rivalled the high church and broad church tendencies, and also in the denominations that stemmed from Nonconformity in England and Wales, as well as in the Protestant churches of Scotland. Evangelicals were strong, often overwhelmingly so, within Methodism and Congregationalism and among the Baptists and the Presbyterians. Some bodies that arose later on, including the (so-called Plymouth) Brethren, the Churches of Christ and the Pentecostals (the last two primarily American in origin), joined the Evangelical coalition.
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Tait, Peter J. T. "Brethren in Scotland 1838 – 2000 A Social Study of an Evangelical Movement by Neil T. R. Dickson (Studies in Evangelical History and Thought, Carlisle: Paternoster Press, 2002. 510 pp. pb. £29.99. ISBN 184227113X)." Evangelical Quarterly 77, no. 2 (April 21, 2005): 185–86. http://dx.doi.org/10.1163/27725472-07702019.
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Blythe, Christopher James. "“Would to God, Brethren, I Could Tell You Who I Am!”." Nova Religio 18, no. 2 (2014): 5–27. http://dx.doi.org/10.1525/nr.2014.18.2.5.
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This article examines how Mormons reinterpreted the figure of Joseph Smith (1805–1844) in the wake of their prophet’s death. As a number of Mormon sects emerged in the years immediately following 1844, rival prophets claimed continued access to Smith as a means of legitimating themselves against opposing bodies. The article argues that these re-conceptualizations of Joseph Smith served to draw boundaries between movements, with particular attention to the processes of sacralization common to many new religious movements facing their founder’s death. Specific emphasis is on the Latter-Day Saints’ efforts to regulate such practices originating from their sectarian competitors but also from LDS adherents.
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FIELD, CLIVE D. "Brethren in Scotland, 1838–2000. A social study of an evangelical movement. By Neil T. R. Dickson. (Studies in Evangelical History and Thought.) Pp. xxviii+509 incl. 12 tables, 20 figs and 14 maps. Carlisle: Paternoster Press, 2002. £29.99 (paper). 1 84227 113 X." Journal of Ecclesiastical History 55, no. 3 (July 2004): 609–10. http://dx.doi.org/10.1017/s002204690478080x.
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Rios, Maria Cristina. "The Ideals of Renewal of European Spiritual Movements in the Americas." International Journal of English and Cultural Studies 1, no. 2 (November 21, 2018): 21. http://dx.doi.org/10.11114/ijecs.v1i2.3727.
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This article aims at revealing the connections between the ideals of renewal contained in the European devotions of the Late Middle Ages and those of the missionaries during the first wave of the Evangelization of Mexico. Inspired by a variety of spiritual movements aimed at building an indigenous church and centred on upholding the Law of Christ, these missionaries concur with both the reformers of the Brethren of the Common Life and Luther’s political philosophy of attaining a perfect communitas. This research focuses on demonstrating how the ideals of spiritual renewal articulated by Franciscan mystics and missionaries in the Americas embraced the same theological sources as those used by Groote, Eckhart and à Kempis in the Late Middle Ages.
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Sweetnam, Mark S. "The growth of the Brethren movement. National and international experiences. Essays in honour of Harold H. Rowdon. Edited by Neil T. R. Dickson and Tim Grass. (Studies in Evangelical History and Thought.) Pp. xiv+281 incl. colour frontispiece. Milton Keynes: Paternoster, 2006. £19.99 (paper). 978 1 84227 427 9." Journal of Ecclesiastical History 60, no. 1 (January 2009): 194–96. http://dx.doi.org/10.1017/s0022046908006246.
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Stunt, Timothy C. F. "‘Trying the Spirits’: The Case of the Gloucestershire Clergyman (1831)." Journal of Ecclesiastical History 39, no. 1 (January 1988): 95–105. http://dx.doi.org/10.1017/s0022046900039087.
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The political turmoil which characterised the decade from 1825 to 1835 is interestingly reflected in a religious crisis, as a result of which Established Church and traditional nonconformity alike were found by seceders to be spiritually wanting. Millenarian and charismatic movements are often, in part, an expression of social uncertainty. Any analysis of such movements as the Plymouth Brethren or the self-styled ‘Catholic Apostolic Church’ must take into account their social milieu which, at that time, included a great deal of political agitation - for causes like Roman Catholic Emancipation, parliamentary reform, currency reform and nascent socialism - as well as anxiety arising from the outbreak of cholera and social unrest, with several European revolutions in the background. It may not be entirely fortuitous that, when Edward Irving was expelled from his church in Regent Square in 1832, his congregation (not without some misgivings) met for a while in Robert Owen's socialist Rotunda in the Gray's Inn Road.
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Vallikivi, Laur. "Soome-ugri misjon: Eesti kristlaste hõimutöö Venemaal." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 154–81. http://dx.doi.org/10.33302/ermar-2018-007.
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Faith-Based Finno-Ugric Outreach: Estonian Christian Missionaries among Kindred Peoples in Russia This article provides an initial overview of the role of Christianity in the Finno-Ugric movement and the instrumentalisation of Finno-Ugric identity. It analyses the mission activity conducted by Estonians (and Finns to some extent) among speakers of Finno-Ugric (Uralic) languages in Russia. Above all, the writings of missionaries are used as the source – primarily mission publications published in Estonia. The background is the author’s fieldwork conducted among Nenets reindeer herders, who have been influenced by Russian and Ukrainian Protestant missionaries, and the Udmurt people living on the far side of the Kama, the latter being untouched by mission work. In both communities, religion and language inherited from forebears have a noteworthy role, even though the younger generation is becoming equally bilingual (the Russian language often dominates) and fewer and fewer young people take part in the non-Christian rituals passed down by their ancestors. The first half of the article gives an overview of how the church’s outreach directed at peoples who speak Finno-Ugric languages (hõimumisjon and hõimutöö are Estonian terms used) developed and the ideology behind it. The second half focuses on the activities of Estonian and Finnish missionaries in Russia. The author looks at the reception that the Erzya and Moksha Mordvins, Mari, Udmurts and Zyrian Komis have given the missionaries and also examines Protestant relations with the Russian Orthodox Church and representatives of local native religions. Whereas the collapse of the Soviet Union saw extensive missionary activity in Russia, Protestants from Estonia and Finland (mainly Lutherans, Methodists, Baptists and Pentecostals) set out to actively spread the gospel among Finno-Ugric peoples living in Russia. As Estonians and Finns are often accepted as ‘kin’, missionaries see this as a ‘niche provided by God’, which should be utilised. The goal for the missionaries is to create a Christian community where the kindred brothers and sisters become religious brethren. In spite of accusations to the contrary, they consider their endeavour something that will save Finno-Ugric cultures and languages, proceeding from the attempt to bring eastern ‘kindred peoples’ closer to the Protestant world and the world of the Estonians and Finns and the possibility of redemption. Protestant Estonian and Finnish missionaries portray themselves as preservers of the local languages. In practice, however, their activities are quite conflicting. On one hand, the need to make religious texts available in native languages is stressed, and they participate in organising translation of Christian texts and promote the local mission in the indigenous languages. On the other hand, the primary language used for outreach is not the local language but Russian, as Russian proficiency is predominant among Finno-Ugrians (although not always on a par with that of Russians). As the primary objective is to convert as many people as possible to Christianity, it is not of primary importance for missionaries to learn the local language. Due to conflicting values and practical choices, few native-language congregations are created. Estonian and Finnish Protestants style themselves as preservers of local cultures. The role model is that of Estonian and Finnish Christian popular cultures where the role of ‘paganism’ is under control and the elements of national culture tend to be integrated into a cultural whole. Missionaries cultivate an image of culture as something that can be dressed, sung, eaten, but not as something that relates to the house guardian spirits or the souls of ancestors, communicating with whom is a factor underlying the creation of a major part of the visible culture. To sum up, the author asserts that Christianisation as a culture-changing force has all the more powerful an effect if cultural changes are resisted.
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Davis, Virginia. "The Rule of Saint Paul, the First Hermit, in late medieval England." Studies in Church History 22 (1985): 203–14. http://dx.doi.org/10.1017/s0424208400007956.
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Throughout Europe in the late middle ages there was a perceptible interest in the way of life and ideals believed to have been followed in the early centuries of Christianity. There was little that was new in this interest; reform movements within the Church from the eleventh century onwards had frequently followed such a path. Accompanying this interest however was a desire by laymen to live in a pious and holy fashion; not to enter the coenobitic life rejecting the world as they might have done in earlier centuries but to live a religious life while remaining attached to the outside world. Perhaps the best known manifestation of this spirit was in the emergence of the Brethren of the Common Life in Northern Europe in the fifteenth century; another manifestation of the same kind can be found in the lower echelons of English society in the fifteenth and early sixteenth centuries with the widespread appearance of men who vowed to adopt the lifestyle of the desert fathers while performing labouring functions useful to society – as hermits, following the rule of Saint Paul the first hermit.
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Meir, Hatina. "An Earlier Sunnī Version of Khomeini’s Rule of the Jurist: Mustafā l-Sibāī on Ulamā and Politics." Arabica 57, no. 4 (2010): 455–76. http://dx.doi.org/10.1163/157005810x519107.
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AbstractThe notion of “the rule of the jurist” is identified exclusively with Ayatollah Khomeini, and was implemented politically following the Islamic revolution in Iran in 1979. What was perceived as a revolutionary innovation in Šia Islam, however, was seen as alien in Sunnī Islam. Traditionally, Sunnī Ulamā were identified as “men of the pen”, whose task was to preserve religious knowledge but not to assume state authority. Sunnī Islamic movements of the twentieth century did not alter this traditional viewpoint. Most of their leaders actually criticized the Ulamās submission to secular rulers. Indeed, Sunnī circles—as Khomeini himself—spoke of the urgent need to establish an Islamic government to combat imperialism and Westernization, but did not assign any political function to the religious scholars.The paper focuses on a different view, that of Šayh Mustafā l-Sibāī (d. 1964), of Syrian origin, who asserted in the late 1930s that Ulamā are the best guardians of the nation’s rights. Their entry into politics is neither improper nor deviant, he held, but rather a confirmation of the historic reality in the formative period of Islam. Al-Sibāī’s perception was put into practice with the establishment of the Muslim Brethren in Syria in 1946, but this perception failed to gain momentum.The paper illuminates an interesting episode in modern Sunnī political thought: an early Sunnī version of Khomeini’s “the rule of the jurist”. While the Sunnī version remained a textual idea, the Šīite version turned into living political reality, exposing the asymmetry between the status of Sunnī and Šīite Ulamā in modern times.
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Aylmer, G. E. "Presidential Address: Collective Mentalities in mid-Seventeenth-Century England: III. Varieties of Radicalism." Transactions of the Royal Historical Society 38 (December 1988): 1–25. http://dx.doi.org/10.2307/3678964.
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SINCE the terms radical and radicalism were not in use before the nineteenth century, it may fairly be asked what they signify when applied to the mid-seventeenth century. The simplest answer is a pragmatic one: by radical I mean anyone advocating changes in state, church or society which would have gone beyond the official programme of the mainstream puritan-parliamentarians in the Long Parliament and the Westminster Assembly of Divines. In the Parliament I therefore exclude here the ‘political Independents’, alias the War Party, other than the handful of pre-1647–8 republicans. In the Assembly I exclude the ‘Five Dissenting Brethren’, who were the spokesmen of moderate Congregationalism, but outside it I include some religious Independents whose radicalism will be presently defined. To borrow another nineteenth-century figure of speech, if we look to the Left of the mainstream Puritans and Parliamentarians, what a bewildering profusion of groups and individuals appears. It is scarcely necessary to have studied the period at all to be familiar with the names of many such sects or movements, if not perhaps of all: Anabaptists, Antinomians, Behmenists, Brownists, Comenians, Diggers, Familists, Fifth-Monarchy Men, Grindletonians, Levellers, Mortalists, Muggletonians, Quakers, Ranters, Seekers, and Socinians. Yet simply to reel off such a list is to omit many interesting and remarkable groups and individuals: would-be reformers of the professions and of law, medicine and education, free-traders, agricultural improvers, philo-semites and proto-feminists, to mention only some of the most obvious. Any reader of Thomas Edwards' Gangraena and other contemporary commination or of Christopher Hill's The World Turned Upside Down and his other writings will be familiar with most of them and no doubt with others too.
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Luszczynska, Magdalena. "The Polish Brethren versus the Hutterites: A Sacred Community?" Journal of Early Modern Christianity 4, no. 1 (January 1, 2017). http://dx.doi.org/10.1515/jemc-2017-0002.
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AbstractIn the second half of the sixteenth century, the Hutterian Brethren of Moravia were a thriving religious movement, described by numerous visitors as an ideal of a sacred Christian congregation. The Hutterites themselves promoted a similar self-portrait, seeing their community as the embodiment of the apostolic Church described in the Acts of the Apostles, and of the Old Testament’s Chosen People. This image was challenged by another Reform Church, the Polish Brethren, or the Arians. Focusing on the example of those two communities, this essay discusses the process of Radical Reform identity formation. It examines the creation of the Moravian myth of a sacred community and the rebuttal of this myth produced in the milieu of the Polish Brethren. Different social makeup and political context of the Arians shaped their hermeneutics of the same sacred texts that served the Moravians and resulted in construing an alternative myth of a sacred community. The essay concludes that the latter narrative was instrumental for the Polish Brethren to establish their own, separate Christian identity.
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Zhang, Jing, Yan Wang, Jing Feng, and Xin Sun. "Sleep Induced Hypoxemia in Chronic Obstructive Pulmonary Disease." Journal of Nepal Medical Association 52, no. 191 (July 1, 2013). http://dx.doi.org/10.31729/jnma.2285.
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Chronic obstructive pulmonary disease is a leading cause of morbidity and mortality worldwide.Sleep-induced hypoxemia is defined as “an SpO2 (oxyhemoglobin saturation) during sleep of <90% for more than five minutes with a nadir of at least 85%” or “> 30% of total sleep time with anSpO2 of < 90%” in subject with a baseline awake SpO2 of ≥ 90%. Patients with moderate or severeCOPD run a high risk of developing SIH mainly because of alveolar hypoventilation and ventilationperfusionmismatch. Compared to their non-SIH brethren, SIH COPD patients have greater degreesof pulmonary hypertension and cor pulmonale, require more frequent hospitalizations, and sustainhigher mortality rates. And the necessity of treatment of isolated SIH in COPD has been debatedfor years. In this mini review, the definition, reasons, prevalence, clinical significance and treatmentapproaches of SIH in COPD are summarized._______________________________________________________________________________________Keywords: chronic obstructive pulmonary disease; polysomnography; rapid eye movement;sleep-induced hypoxemia.
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Guenther, Bruce L. "Slithering Down the Plank of Intellectualism? The Canadian Conference of Christian Educators and the Impulse towards Accreditation among Canadian Bible Schools during the 1960s." Historical Studies in Education / Revue d'histoire de l'éducation, October 1, 2004, 197–228. http://dx.doi.org/10.32316/hse/rhe.v16i2.331.
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The scholarly analysis of accreditation among Bible schools and colleges remains a significant historiographical lacuna. This article examines the emerging impulse towards accreditation within the Bible school movement in western Canada during the turbulent 1960s, a critical decade in the development of evangelical theological education in Canada. The central focus is the origin, activities, and influence of a conference known as the Canadian Conference of Christian Educators (CCCE), an annual gathering of evangelical educators that began meeting in 1960. The prominent presence of personnel from the newly formed Accrediting Association of Bible Colleges (AABC), who were keenly interested in extending their organization into a region with the largest concentration of Bible schools in the world, raised expectations among Canadian evangelical educators about the possibility of a new level of respectability and recognition for their schools among public universities in Canada. Bible college educators in Canada soon discovered that AABC accreditation did not mean the same thing within the post-secondary educational landscape of Canada as it did in the United States. This resulted in an ambivalent relationship between AABC and the emerging Bible colleges in Canada, and prompted some Canadian leaders to investigate other avenues towards academic recognition. Illustrating the polarized response towards accreditation within the Bible school/college movement are two brief institutional studies of Mennonite Brethren Bible College in Winnipeg, Manitoba, and Prairie Bible Institute in Three Hills, Alberta. The differences reflect the variegated character of an evolving evangelicalism in western Canada. By the end of the 1960s, the significant American influence within the CCCE had been displaced by Canadian initiative and leadership, thus signalling the beginning of a new chapter in evangelical higher education in Canada.