Journal articles on the topic 'Church German Society'
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1
Filatova, Sofia. "The Attitude of the German Humanists of the XVI Century to the Catholic Church." Izvestia of Smolensk State University, no. 3(63) (December 19, 2023): 174–82. http://dx.doi.org/10.35785/2072-9464-2023-63-3-174-182.
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The article examines the works of German humanists of the XVI century. The author studies the attitude of the German humanists of the XVI century to the Catholic Church. The analysis of the historical context and characteristic features of German humanistic thought in the XVI century is made, as well as the positions of the leaders of the humanistic and reformation movement in relation to the Catholic Church are considered. The article emphasizes that German humanists showed a critical attitude towards the church, condemning its theological errors and shortcomings in practice. At the same time, the author points out, that humanists did not deny the importance of the church and its role in society, but tried to achieve its reformation and improvement. The article shows that humanists treated the Catholic Church ambiguously, their views on its role and significance in society were peculiar. German humanists
in the XVI century were critical of the Catholic Church, but did not reject its teachings as a whole. They sought to identify and rid the church of vicious practices. Overall, the article is of interest to anyone studying the history of the church and humanistic thought in the XVI century.
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Pearson, Benjamin. "The Pluralization of Protestant Politics: Public Responsibility, Rearmament, and Division at the 1950sKirchentage." Central European History 43, no. 2 (May 13, 2010): 270–300. http://dx.doi.org/10.1017/s0008938910000038.
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In the aftermath of World War II, Christian leaders in Germany embraced the political ideology of Christian Democracy. Viewing Nazism as a form of materialism and atheism, which they blamed on the ongoing secularization and moral decay of German society, both Protestant and Catholic leaders argued that only the society-wide renewal of Christian faith and Christian values could provide a solid foundation for the future. Enjoying a privileged position in the eyes of the western Allies (particularly the Americans), the churches took on a leading role in the reconstruction of German society. And, working to overcome the postwar disillusionment of many of their members, church leaders urged their followers to take active, personal responsibility for political life in the new German states.
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Aubert, Annette G. "Henry Boynton Smith and Church History in Nineteenth-Century America." Church History 85, no. 2 (May 27, 2016): 302–27. http://dx.doi.org/10.1017/s0009640716000019.
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Henry Boynton Smith (1815–1877) was one of the few nineteenth-century American scholars committed to disseminating German methods of ecclesiastical historiography to a country known for its anti-historical tendencies. However, modern scholars have generally overlooked his significant contributions in this area. Hence exploring his scholarly reception and specifically his History of the Church of Christ, in Chronological Tables will fill a niche in the historiography of church history.Philip Schaff (1819–1893), the renowned church historian and founder of the American Society of Church History, was one of the few contemporaries of Smith who understood that Smith's scholarship was on a par with that being produced in Germany. Schaff specifically praised Smith's chronological tables—evidence of Smith's German education among some of the best German historians of the period, including Leopold von Ranke and August Neander. This essay reviews Smith's History of the Church of Christ, in Chronological Tables in the context of the newly emerging scientific history and describes his contribution to nineteenth-century American scholarship. Smith is worthy of attention for establishing a central position for the history of doctrine and for promoting the field of church history and the use of chronological tables in nineteenth-century America.
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Landry, Stan M. "That All May Be One? Church Unity and the German National Idea, 1866–1883." Church History 80, no. 2 (May 13, 2011): 281–301. http://dx.doi.org/10.1017/s0009640711000047.
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Despite the political unification of the German Empire in 1871, the longstanding confessional divide between German Catholics and Protestants persisted through the early Wilhelmine era. Because confessional identity and difference were pivotal to how Germans imagined a nation, the meaning of German national identity remained contested. But the formation of German national identity during this period was not neutral—confessional alterity and antagonism was used to imagine confessionally exclusive notions of German national identity. The establishment of a “kleindeutsch” German Empire under Prussian-Protestant hegemony, the anti-Catholic policies of the Kulturkampf, and the 1883 Luther anniversaries all conflated Protestantism with German national identity and facilitated the marginalization of German Catholics from early Wilhelmine society, culture, and politics. While scholars have recognized this “confessionalization of the German national idea” they have so far neglected how proponents of church unity imagined German national unity and identity. This paper examines how Ut Omnes Unum—an ecumenical group of German Catholics and Protestants—challenged the conflation of Protestantism and German national identity and instead proposed an inter-confessional notion of German national identity that was inclusive of both Catholics and Protestants.
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Ringshausen, Gerhard. "Freedom in Church and Freedom in Society in German Theology." Kirchliche Zeitgeschichte 24, no. 1 (August 1, 2011): 146–68. http://dx.doi.org/10.13109/kize.2011.24.1.146.
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Blaich, Roland. "A Tale of Two Leaders: German Methodists and the Nazi State." Church History 70, no. 2 (June 2001): 199–225. http://dx.doi.org/10.2307/3654450.
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Nazi foreign policy was hampered from the start by a hostile foreign press that carried alarming reports, not only of atrocities and persecution of the political opposition and of Jews, but also of a persecution of Christians in Germany. Protestant Christians abroad were increasingly outraged by the so-called “German Christians” who, with the support of the government, gained control of the administration of the Evangelical state churches and set about to fashion a centralized Nazi church based on principles of race, blood, and soil. The militant attack by “German Christians” on Christian, as opposed to Germanic, traditions and values led to the birth of a Confessing Church, whose leaders fought to remain true to the Gospel, often at the risk of imprisonment. Such persecution resulted in calls from abroad for boycott and intervention, particularly in Britain and the United States, and threatened to complicate foreign relations for the Nazi regime at a time when Hitler was still highly vulnerable. In order to win the support of the German people and to consolidate the Nazi grip on German society, Hitler needed accomplishments in foreign policy and solutions to the German economic crisis. Both were possible only with the indulgence of foreign powers.
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Neubert, Ehrhart. "Politische Kultur und Rechtsbewußtsein in Ostdeutschland-Folgen der Diktatur." Zeitschrift für Evangelische Ethik 39, no. 1 (February 1, 1995): 174–87. http://dx.doi.org/10.14315/zee-1995-0134.
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Abstract The author examines the consequences of dictatorship upon the conciousness of law and justice in the postsocialist society of East-Germany. This society and even the Church are characterized by a moralizing thinking of justice- according to the German tradition of paternalistic state: the state grants justice and represents community. Ever after theseGermans regard themselves as inferiors, who want to get adjusted into a disciplined order. This leeds to disappointments and radical criticism of the democratic constitutional state. Law is not able to realize ultimatejustice. For the aceptance ofthe constitutional state it will be necessary to restore civil society and overcome a fundamentalistic criticism of civilisation.
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Ionesov, Vladimir I., and Sergey N. Folomeev. "RELIGIOUS ORGANIZATIONS IN THE CONCEPT OF THE FUTURE SOCIETY IN THE GERMAN SOCIAL DEMOCRACY AT THE END OF THE 19THAND BEGINNING OF THE 20TH CENTURIES." Bulletin of Chelyabinsk State University 484, no. 2 (April 4, 2024): 35–43. http://dx.doi.org/10.47475/1994-2796-2024-484-2-35-43.
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Based on the analysis of the works of the classics of Marxism, the works of theorists and historians of German social democracy, articles by priests of the Catholic Church and representatives of Christian socialism in Germany at the end of the 19th century, theorists of anarcho-syndicalism, Russian and foreign researchers of German social democracy and the labor question, an attempt is shown to a departure from the orthodox Marxist policy of the German Social Democracy of the late 19th-early 20th century regarding religion, the church, religious organizations and believers towards a more pragmatic party policy aimed at attracting faithful Catholic workers into their ranks. In German Social Democracy, after the repeal of the law against the Socialists, which fell as a result of joint political actions against the policy of the government of Otto von Bismarck, a coalition of opposition bourgeois and clerical parties, the restoration of existing voting rights, in the interests of growing party ranks and strengthening the influence of the Social Democrats in local Landtag and the Reichstag, created the opportunity to propagate socialist ideas among the workers, who were under the strong influence of the church. The question arose: what kind of party policy should be pursued in the future with regard to believers so that this does not contradict the program of the party and does not reduce the quality of its party ranks. These questions served as the subject of discussion in the party and led to the subsequent adjustment of its party program, the exclusion from it of the provision on the reactionary nature of all other classes of society, except for the proletariat. The problem was to develop such a policy of the party towards the church and believers that it would not contradict the basic Marxist postulates on this issue and at the same time would not interfere with the attraction of believers to the party, especially from rural areas that were under the strong influence of the clergy.
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Farrukh, Gul. "Divided Devotion: A Historical Exploration of Bismarck's Kulturkampf and its Impact on German Society." Summer 2023 3, no. 3 (September 30, 2023): 21–28. http://dx.doi.org/10.54183/jssr.v3i3.387.
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This study examines the Kulturkampf, a major 19th-century German event in which Otto von Bismarck fought to limit Catholic influence in politics. Catholicism remained a powerful influence in German society despite Bismarck's efforts, posing a difficult challenge to the mid-1800s political scene. Start with the Kulturkampf, the Catholic Church's fight to adapt to liberal ideals, democracy, nationalism, socialism, and the industrial revolution. Liberal Catholicism's answer to modernity is analyzed, focusing on Ignaz von Dollinger, who strove to reconcile faith with intellectual currents. The paper discusses the First Vatican Council in 1870, which introduced papal infallibility, and liberal Catholicism's downfall. Germany is highlighted because Catholicism suffered ideological struggles and gained academic support as a secular, Protestant-influenced religion. Bismarck's Catholicism onslaught from 1853-54 to the Kulturkampf of the 1870s is examined. Bismarck's fears of Catholic violence and a Catholic plot are examined in the study. The issue deepened in 1873 when the May Laws sought state control over the Catholic Church. The Prussian bishops' resistance to the May Laws led to incarceration, penalties, and institution closures. Bismarck's authoritarianism failed to suppress Catholicism despite overwhelming opposition. Conclusions highlight the Kulturkampf legislation' impact on church-state relations and the reduction of anti-Catholic measures. This paper analyzes historical events to reveal Bismarck's political maneuvers, the Catholic Church's struggles, and the Kulturkampf's lasting effects on 19th-century Germany's religious and political landscape.
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Ostheimer, Jochen, and Julia Blanc. "Challenging the Levels: The Catholic Church as a Multi-Level Actor in the Transition to a Climate-Compatible Society." Sustainability 13, no. 7 (March 29, 2021): 3770. http://dx.doi.org/10.3390/su13073770.
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Climate compatibility is a cornerstone in the ecological transformation of modern society. In order to achieve sustainable development in all areas of society, numerous social actors must participate. This article examines the potential for the Catholic Church in German-speaking countries to contribute to such change. To this end, in contrast to most current studies, the Church is conceptualized as a multi-level actor instead of focusing only on the top of the hierarchy. Case studies are used to explore how various Church actors in different fields of social action evoke ecological awareness among members and non-members alike or participate in changing social structures.
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Lehmann, Hartmut. "‘Community’ and ‘Work’ as Concepts of Religious Thought in Eighteenth-Century Württemberg Pietism." Studies in Church History. Subsidia 7 (1990): 79–98. http://dx.doi.org/10.1017/s0143045900001344.
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Unlike English and American Puritanism, German Pietism has hardly ever been used as an example in works on religious sociology and general modern history. Max Weber, in his famous study on The Protestant Ethic and the Spirit of Capitalism, first published in 1904–5, pointed out that Pietism in Germany was, with regard to his thesis, in many ways similar to Puritanism in England and America. Yet those following the Weberian tradition and most of those studying religious sociology, or writing general modern history, rarely pay attention to German Pietism. This has meant that, first, most of the research on Pietism has been and is still being done by church historians. Accordingly, in works other than on church history, little can be found on Pietism. Second, until now there has been no thorough analysis or comprehensive description of the impact of Pietism on eighteenth- and nineteenth-century German society, culture, politics, or economics. Third, certain specific Pietist concepts, such as the concepts of ‘community’ and ‘work’, which possess a central position in modern sociology and were influential far beyond the ranks of the Pietists themselves, have not been investigated and thereby introduced into comparative studies.
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Charbonnier, Lars, and Lena-Katharina Roy. "Religion – Alter – Demenz." International Journal of Practical Theology 16, no. 2 (May 2013): 349–408. http://dx.doi.org/10.1515/ijpt-2012-0021.
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Abstract The demographic future offers intensive challenges for society as present in Germany not only with regard to the social or economic system, but also with regard to religion and the Christian church’s practice in its different fields. This research report presents the current state of research on religion and aging as far as it is relevant for practical-theological reflection, mostly limited to German-speaking context. The perspective of gerontology is considered as well as research from sociology and psychology of religion or reflections on the fields of church practice like pastoral care and counselling or education/life-long-learning. A special focus is set on the specific challenges arising for theological reflection as well as church-practice from the phenomena of dementia.
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BESIER, GERHARD. "The German Democratic Republic and the State Churches, 1958–1989." Journal of Ecclesiastical History 50, no. 3 (July 1999): 523–47. http://dx.doi.org/10.1017/s002204699900175x.
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The role of Protestantism in the German Democratic Republic (the GDR) has been strongly disputed since the ‘turn’ and reunification of 1989/90. Many of the disagreements derive from different interpretations of the relationship between State, Church and Society in the GDR. This paper first describes the state institutions which formulated and executed church policies for the Communist Party of the GDR (the SED), and then surveys relations between Church and State, offering an explanation for actions and motivations on both sides. The thesis advanced is that the decisive phase of the transformation of a ‘bourgeois’ Church into a ‘Church within socialism’ took place between 1958 and 1978, and that the preceding and subsequent periods merely had the character of ‘past history’ and ‘epilogue’.A variety of institutions influenced Church–State policies in the GDR. First, at government level, there was until 1957 a department for ecclesiastical affairs controlled by the deputy prime minister ; after that date, there was an official secretary for church affairs, answerable to the chairman of the government (Ministerrat). At party level in the SED, there was a working group for church affairs which was part of the secretariat of the SED's central committee, answerable to the first secretary or the secretary-general of the central committee. The central committee office included a member with specific responsibility for church affairs, generally the second in line after the party chairman. In the Ministry for State Security (MfS), those involved were the head of the so-called ‘main department for social superstructure’, together with a representative of the minister or the minister himself, and the heads of administration in individual ‘Lands’ or districts.
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Scribner, R. W. "Communalism: universal category or ideological construct? a debate in the historiography of early modern Germany and Switzerland." Historical Journal 37, no. 1 (March 1994): 199–207. http://dx.doi.org/10.1017/s0018246x0001476x.
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One of the most challenging historical debates in early modern German history of recent years has been the ‘communalism thesis’ propounded by Peter Blickle, a German historian now teaching in Bern. The term ‘communalism’ was coined to designate attempts to achieve autonomous self-government in town and country during the Reformation period, and draws on an older historiographical tradition which stressed an inherent dualism at all levels of constitutional development between a corporate principle and one based on domination (Herrschaft). The former was founded on the equality of all members sharing common rights and obligations in a form of collective association. In late-medieval Germany the basic form of association in both town and country was the commune (Gemeinde), which possessed, or sought to possess, autochthonous rights to regulate its own affairs. This included the administration of justice, maintenance of peace within the community, economic functions such as distribution of common land or grazing, administration of church finances and church fabric, and in some places communal appointment of pastors. All these communal functions were justified by an appeal to the ideal of the ‘common good’ (gemein nutz), to which all individual self-interest (eigen nutz) was to be strictly subordinate. Thus, the commune appeared to be a fundamental building block of premodern German society.
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Blaich, Roland. "Health Reform and Race Hygiene: Adventists and the Biomedical Vision of the Third Reich." Church History 65, no. 3 (September 1996): 425–40. http://dx.doi.org/10.2307/3169939.
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German Seventh-day Adventists entered the Nazi era with apprehension. As a foreign sect which resembled Judaism in many respects, Adventists were particularly threatened by a society based on the principle of völkisch racism. Yet the new state also had much to offer them, for it held the prospect of new opportunities for the church. The Nazi state banished the scourge of liberalism and godless Bolshevism, it restored conservative standards in the domestic sphere, and it took effective steps to return German society to a life in harmony with nature—a life Adventists had long championed.
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Radu, Aurel. ""Contributions to the history of the church and the Lutheran community in the city of Pitești "." Journal of Church History 2022, no. 1 (June 1, 2022): 57–86. http://dx.doi.org/10.24193/jch.2022.1.4.
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Abstract: This article aims to present a history of the church and the Lutheran/Evangelical community in the town of Pitesti starting from the middle of the 19th century and in the first two decades of the 20th century. It includes parts of the doctoral thesis entitled Modernization and urbanization in the city of Pitesti (1866-1914), defended at the University of Craiova in December 2021. In the city of Pitesti, the administrative residence of Argeș County, several Germans of Lutheran faith settled, who formed a thriving community before 1918, with their own church and a denominational primary school. The Lutheran Germans set up trading companies and were involved in social and cultural-artistic activities that paved the way: the city's first performance hall and theater known by its owners (Uklar, Lehrer), the first urban choir (Liedertafel), the first funeral insurance company (German Funeral Society of Pitesti), which meant some important landmarks of urban transformation in the modern sense.
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Haberer, Johanna. "Medienethik und die Rolle der Christlichen Publizistik in der heutigen Medienlandschaft." Zeitschrift für Evangelische Ethik 58, no. 4 (October 1, 2014): 261–72. http://dx.doi.org/10.14315/zee-2014-0405.
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AbstractMedia Ethics first became established as a subsidiary subject in the arts faculties of German universities as a by-product of the Age of Digitalisation and the individualisation of active media use. Since their experience with Nazi propaganda, the Churches in Germany have adopted a watchdog role in society, as a »social guardian«. This role includes media communication, whereby media are understood as instruments of freedom. Thus, the Churches in Germany have been a driving force in encouraging ethical reflection of media from a Christian perspective. Christian, in particular Reformatory Church media history has generated the following key terms in conjunction with the reflection of media communication: attentiveness, diversity, empowerment, participation, service to the democratic public, representation, and freedom.
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Künkler, Mirjam, and Tine Stein. "Ernst-Wolfgang Böckenförde: Scholar of Law, Religion, and Democracy - Discussed: Religion, Law, and Democracy: Selected Writings. By Ernst-Wolfgang Böckenförde. Edited by Mirjam Künkler and Tine Stein. Translated by Thomas Dunlap. Oxford: Oxford University Press, 2020. Pp. 480. $65.00 (cloth); Oxford Scholarship Online by subscription (digital). ISBN: 9780198818632. DOI: https://doi.org/10.1093/oso/9780198818632.001.0001." Journal of Law and Religion 37, no. 3 (September 2022): 501–7. http://dx.doi.org/10.1017/jlr.2022.43.
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AbstractErnst-Wolfgang Böckenförde (1930–2019) was one of Germany’s foremost postwar legal scholars. He coined or popularized key terms and ideas that have left their mark on postwar German political debate to an extent matched by only few, from the chain of legitimation to the concept of the constitution as an ordering frame, the importance of the idea of subsidiarity in the European Union’s political competency, and his insistence that society must continuously work toward agreement on the things that cannot be voted on: the ultimate agreements in society that lie beyond the ballot box. Böckenförde was a lifelong commentator on Catholic affairs in Germany and involved in several important inner-Catholic reform initiatives. At the age of thirty-one, he became known to a wider German public with an article that presented a critical historical appraisal of the role of the Catholic Church under National Socialism. While still a postdoc, he co-authored a widely publicized critique of Jesuit Gustav Gundlach’s justification on theological grounds of a war of nuclear deterrence. In 1968, he was the first to publish a German edition of De Libertate Religiosa, the final declaration of the Second Vatican Council (Vatican II), and provided an authoritative commentary.
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Saayman, C. "’n Teologie van teerheid - die alternatiewe kerk in Heinrich Böll se roman Gruppenbild mit Dame." Literator 16, no. 2 (May 2, 1995): 157–78. http://dx.doi.org/10.4102/lit.v16i2.628.
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A theology of tenderness - the counterchurch in Heinrich Böll's novel Gruppenbild mit DameHeinrich Böll's novel Gruppenbild mit Dame is a protest against a dehumanized German society - a society which, according to him, is solely committed to production and consumption. In the novel the way in which a certain group of people live is portrayed - a depiction forming a stark contrast with society and its corrupt values. In the novel this small group of people is positioned around the main character, Leni Pfeiffer. Boll could never rid himself of his Christian heritage - thus religious motifs are significant in this work, as they are in his whole oeuvre. In the novel it soon becomes evident that Leni has the qualities o f a new madonna and that the group surrounding her exhibits the characteristics o f a secret church or counterchurch. Not only does this church have its own madonna and its own messiah, it even has its own gospel - that of deliberate underachievement. This article attempts to analyse the above-mentioned aspects of the counterchurch in the novel and to examine the implications of such a subculture for Western civilization, not only in Germany, but also in our own African context.
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Kleinhempel, Ullrich Relebogile. "The deconstruction of a cathedral: on recent debate about Nuernberg’s St Lorenz church." Sociology International Journal 6, no. 6 (December 29, 2022): 381–82. http://dx.doi.org/10.15406/sij.2022.06.00316.
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This presentation is about the background and implications of a recent phenomenon, especially in German Protestantism, of ‘partial profanation of churches’. I propose that it reflects an ‘in-depth’ secularisation in Protestantism, leading to a redistribution of roles of custodianship of the spiritual cultural heritage in society.
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Bryce, Benjamin. "Entangled Communities: Religion and Ethnicity in Ontario and North America, 1880–1930." Journal of the Canadian Historical Association 23, no. 1 (May 22, 2013): 179–214. http://dx.doi.org/10.7202/1015732ar.
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This article examines the relationship between religion, ethnicity, and space in Ontario between 1880 and 1930. It tracks the spread of organized Lutheranism across Ontario as well as the connections that bound German-language Lutheran congregations to the United States and Germany. In so doing, this article seeks to push the study of religion in Canada beyond national boundaries. Building on a number of studies of the international influences on other denominations in Canada, this article charts out an entangled history that does not line up with the evolution of other churches. It offers new insights about the relationship between language and denomination in Ontario society, the rise of a theologically-mainstream Protestant church, and the role of institutional networks that connected people across a large space. The author argues that regional, national, and transnational connections shaped the development of many local German-language Lutheran communities in Ontario.
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Murthy, Jayabalan. "Christianity and Its Impact on the Lives of Kallars in Tamil Nadu Who Embraced the Faith, in Comparison to Those Who Did Not: Special Reference to Kallar Tamil Lutheran Christians in Tamil Nadu." Religions 14, no. 5 (April 27, 2023): 582. http://dx.doi.org/10.3390/rel14050582.
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The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians.
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Richey, Russell E. "Methodism and Providence: a Study in Secularization." Studies in Church History. Subsidia 7 (1990): 51–77. http://dx.doi.org/10.1017/s0143045900001332.
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In 1884, the American Historical Association was founded. Four years later, in 1888, the American Society of Church History came into being. The two events, the founding of the ASCH as well as of the AHA, belong to the larger saga of late nineteenth century professional formation. In field after field, amateur and patrician endeavours fell before what seemed a common strategy to consolidate, standardize, resource, institutionalize, and professionalize. The relation of the ASCH to the AHA is instructive. The two organizations shared much. Both drew significantly upon the idiom and structures of German historical scholarship. The guiding spirit of the AHA, Herbert Baxter Adams, plied his German training in a research seminar at Johns Hopkins whose methods and graduates swept historical efforts across the nation into the AHA orbit. His counterpart, Philip Schaff, conceived the ASCH in comparable instrumental and imperialistic terms. German-born, trained by Ferdinand Christian Baur and Johann A. W. Neander, Schaff put an indelible mark on the field of church history. The scholarship attests the leadership and legacy: a 13-volume American Church History Series (1893-7), his own 6-volume History of the Christian Church (1882-92), a 3-volumc Religious Encyclopaedia (1882-4), adapted from that of J.J. Hcrzog, the 3-volumc Creeds of Christendom (1877), and the Nicene and Post-Nicene Fathers, the two series of which ran to 28 and 14 volumes (1886-9, 1890–1900).
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Oko, Dariusz. "Die Katastrophe der deutschen Kirche als höchste Alarmstufe für die gesamte Weltkirche." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 12, no. 2 (September 15, 2022): 95–111. http://dx.doi.org/10.15633/pch.12206.
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Cardinal Gerhard Ludwig Müller, the closest associate of Pope Benedict XVI, theologically as if his Alter-Ego, is certainly one of the best experts in the Catholic Church in Germany. And it is he who compares the present condition of this Church to the catastrophe of such a huge and luxurious Titanic, which, however, is slowly sinking, because those responsible turned out to be reckless and did not predict the worst. Indeed, so far the application of almost all criteria that apply to the evaluation of a religious community has shown that, in fact, since the Second Vatican Council, this Church has been losing its vitality and shrinking. However, the so-called Synodal Way has deteriorated even more dramatically in recent times. Its agenda includes goals and demands that are contrary to both Revelation and the Tradition of the Church, and that are contrary to common sense. These are the goals and demands that have been made by even extreme left and atheistic ideologues and politicians, and which are now to move to the center and foundations of church teaching.It seems that just as almost all English bishops in the 16th century succumbed to the state violence of King Henry VIII and betrayed Christ and the Church, today the vast majority of German clergymen succumb to ideological violence in the area of culture and the state and thus betray their own faith and betray Church and Christ. It seems that many of them are close to the ideas of Georg Wilhelm Hegel, who considered himself wiser and greater than all, also than Christ, and the thought of Friedrich Nietzsche, who wanted to replace the crucified Messiah with Dionysus – a patron of, among other things, debauchery. It seems that many of the faithful and clergy in Germany also want to carry out a sexual revolution in the Church as if the second Reformation, perhaps even more catastrophic than the first. It seems that they are putting gender theory in place of Revelation and Christianity. And gender is, in fact, another neo-Marxist pansexual ideology which elevates eroticism as if it were the most important value, more important especially than God and one’s own salvation.One has to ask, how could such a great spiritual catastrophe of a Church that was once so numerous, so strong, so faithful and creative? We must ask what to do so that no more Church would destroy itself so that such a spiritual disease would not spread to other Churches. This article tries to answer these fundamental questions. It does so by analyzing the cultural, historical, national, economic, spiritual and religious conditions of German society that led to such an advanced process of self-destruction of the Church.
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Blikstad, Emmaline. "Identity, Belonging, and Christian Community in Protestant Responses to the Aryan Paragraph in Nazi Germany." Florida Undergraduate Research Journal 2, no. 1 (February 2023): 73–89. http://dx.doi.org/10.55880/furj2.1.06.
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Examining Christianity and its representative denominations and groups in Nazi Germany has led scholars to try to construct how these Christian groups interacted with a government which institutionalized the death of millions. The focus of past scholarship has centered on debates over the extent to which institutional Protestant Christianity and individual Protestants opposed Adolf Hitler’s regime and Nazism. The focus of this thesis examines how four Protestants or Protestant groups employed definitions of what made one a Jewish Christian, what being Jewish meant, and who was included within the larger Christian community in their 1933 responses to the Aryan paragraph. These responses originated from the Lutheran pastor, Dietrich Bonhoeffer, the General Synod of the Protestant Church of the Old Prussian Union, the faculty of theology at the University of Marburg, and the German Christian movement. Though each response to the Aryan paragraph utilized a unique definition of Jewish Christians and Christian community, they all reveal a Protestant church unprepared to answer the questions of belonging and identity posed by its society. In their search for a unified answer to the question of whether a baptized Jew belongs in the Protestant church, Protestants displayed that they had no unified answer. The consequences of not belonging in Nazi Germany could and did lead to discrimination, persecution, and genocide.
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Lee, Chul Yong. "Separation of Politics and Religion in the German Society: Duet of State and Church." Journal of international area studies 11, no. 2 (July 31, 2007): 395. http://dx.doi.org/10.18327/jias.2007.07.11.2.395.
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Fazakas, Sándor. "Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
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Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
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WITMER, OLGA. "Between Compliance and Resistance: Lutherans and the Dutch Reformed Church at the Cape of Good Hope, 1652–1820." Journal of Ecclesiastical History 73, no. 2 (February 4, 2022): 326–47. http://dx.doi.org/10.1017/s0022046921002190.
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The Reformed Church was the official denomination at the Dutch Cape of Good Hope. Lutheran immigrants constituted the second largest Protestant group, and received recognition in 1780. This article argues that Cape Lutherans had an ambiguous relationship with their Church. They oscillated between the two denominations, guided by personal preferences, but also due to restrictions imposed on Lutherans by the Reformed authorities. The prolonged inability to secure recognition prompted the Cape Lutherans to seek support among coreligionists in the German lands, India and elsewhere in the Dutch Empire. This network challenged, but did not overcome, their restricted social and religious position in Cape society.
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Bedford-Strohm, Heinrich. "Poverty and Public Theology: Advocacy of the Church in Pluralistic Society." International Journal of Public Theology 2, no. 2 (2008): 144–62. http://dx.doi.org/10.1163/156973208x290017.
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AbstractThis article describes four models of connecting the biblical option for the poor with theological ethics. The charity model denies any political significance of this option. The fundamental critical model connects this theological option exclusively with a confessional critique of western capitalism and its market approach. The political advice model does not give an explicit account of its theological groundings but tries to present practicable political solutions. Finally the public theology model which is advocated in this article connects a clear theological profile with the involvement in the public debate on economic strategies which reflect the option for the poor. For this, public theology has to be bilingual, speaking a theological and a secular language; moreover, because of its involvement in the public debate public theology can be understood as a liberation theology for a democratic society. The article presents Martin Luther and Dietrich Bonhoeffer as public theologians who, in their time, have been advocates for the poor. The memorandum of the German Protestant churches of 2006 on poverty is presented as an example of public theological involvement of the church in our time. The article ends with a reflection on eschatological justice.
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Fette, Julie. "Acting the Dreyfus Affair: History and Theater in the French Classroom." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 737–45. http://dx.doi.org/10.1632/pmla.2011.126.3.737.
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As a professor of French Studies, I had often wished to develop a course in which students could mount a play in French. Its pedagogical value seemed obvious: performing in a foreign language and managing a theatrical production could help students increase their knowledge of French society while improving pronunciation and vocabulary. However, my lack of expertise in the theory and practice of theater stymied me. I had also often longed to teach a course about the Dreyfus affair. The story of a French officer falsely convicted of selling military secrets to the Germans, which tore apart French society for a decade, it contains plenteous teachable issues about France: nationalism, anti-Semitism, the birth of intellectuals, treason and raison d'état, the rise of the modern press and public opinion, the separation of church and state, Third Republic politics, military justice, Franco-German rivalries, and even handwriting analysis. But I doubted that a French department would welcome a whole course just on the Dreyfus affair.
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Diec, Joachim. "The Hamburg Circle: A Thoroughly Structured Expression of the German Conservative Revolution in the Weimar Republic." Politeja 18, no. 3(72) (June 5, 2021): 103–28. http://dx.doi.org/10.12797/politeja.18.2021.72.06.
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The members of the Hamburg Circle: W. Stapel (the leading figure), H. Bogner, A.E. Günther, G. Günther, are usually attributed to the ‘young conservative’ trend of the conservative revolution in the Weimar Republic. The main platform of their expression was the Deutsches Volkstum, a monthly published in Hamburg between 1898 and 1938. The activists of the circle opposed the realities of the Weimar Republic, negating the foundations of a democratic and liberal society as it did not express the ‘national will’ of Germans. Their ideal was not exactly in the revival of monarchy but they proposed a national state which was supposed to promote the traditionally structured society. In the area of religious policy, Stapel and his colleagues aimed at a non-secular state with a form of traditionalistic church life in spite of the religious diversity in Germany. Christianity was not perceived from a purely spiritual perspective, but as a doctrine that should be a strong pillar of the state. The Hamburg Circle claimed that to achieve these goals Germans ought to reject liberalism and pacifism, which appeared to be a dangerous consequence of the ideological pressure from assimilated Jewry.
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Zajc, Marko. "Slovenian Press and Russia in the late XIX — early XX centuries: attitude to K.P. Pobedonostsev." Russian-Slovenian relations in the twentieth century, no. IV (2018): 46–59. http://dx.doi.org/10.31168/2618-8562.2018.4.2.1.
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Life and work of K.P. Pobedonostsev were known to the Slovenian public, primarily thanks to the German press. The liberal public looked sympathetically at the understanding of the Orthodox Church as a people`s Church and on Pobedonostsev’s faith in the “strong” Russian people. Also, the Catholic Slovenian public emphasized that Russia needed to be understood, and also sympathized to Pobedonostsev’s ideas about the place of faith in society. But on the other hand, especially the Catholic press condemned him for caesaropapism and for persecutions against Catholics. For both liberal and Catholic critics, it was problematic to assess his attitude towards democracy and parliamentarism, although both of them agreed that Pobedonostsev’s criticism was fair.
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Mittmann, Thomas. "The Lasting Impact of the ‘Sociological Moment’ on the Churches’ Discourse of ‘Secularization’ in West Germany." Journal of Religion in Europe 9, no. 2-3 (July 24, 2016): 157–76. http://dx.doi.org/10.1163/18748929-00902006.
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This paper focuses on the effect of the religious sociology on the churches’ discourse of “secularization.” The research results refer to transformations within the Catholic and Protestant Church(es) in West Germany since the 1950s. At this point the purpose is not to give comprehensive insight into that topic. Rather, a few general trends are to be considered here. The secularization discourses within the West German Churches can be described as a periodization with three stages. In the period from 1945 to the late 1950s “secularization” was used to give an orientation after the devastating experiences of the Second World War. The concept was at that stage most understood in the classical meaning of a religious decline. “Secularization” was the mirror-image of past, present, and more importantly, the future. The chance of a religious revival on the one hand and the fear of a godless communism on the other hand were the main topics of the secularization discourse in the postwar period. In the 1960s we can find a kind of “theologization” of “secularization.” Based on the work of theologians such as Dietrich Bonhoeffer, Paul Tillich, and Friedrich Gogarten it was the aim to integrate a changed understanding of “secularization” in the sense of a necessary “Verweltlichung” or “Weltlichkeit” into a “modern” and future oriented church model. The churchly debate was influenced and inspired by the general politicization of the West German society. The third period began in the 1970s, but was fully developed in the 1980s. The secularization discourse followed the trend of a scientification of the Churches. The definition of “secularization” was more and more affected by sociological patterns and the theological dimension moved into the background. The churchly discussion benefited primarily from the extension of Church Sociology to Sociology of Religions. This impact of the “sociological moment” improved the future prospects of the Churches, as long as they were willing to adapt to modern society by changing their symbolic, ritual, and institutional form. Already, at the end of the 1970s the first indications of a changed perception of the significance of religion were seen. This also involved attempts to replace the theory of secularization with more plausible accounts of the future of religion.
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Robbers, Gerhard. "Church Autonomy in the European Court of Human Rights—Recent Developments in Germany." Journal of Law and Religion 26, no. 1 (2010): 281–320. http://dx.doi.org/10.1017/s0748081400000989.
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The European Court of Human Rights is currently considering several German cases on the autonomy of religious organizations or churches within secular German labor law and resulting conflict resolution issues that arise within religious communities. In the past, the European Court of Human Rights has consistently underlined the importance of church autonomy, relying on the European Convention of Human Rights and Fundamental Freedoms Article 9 guarantees of freedom of thought, conscience and religion:Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance.Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others.Implementing these provisions in the context of religious autonomy, the Court has critically noted:[T]he autonomous existence of religious communities is indispensable for pluralism in a democratic society and is, thus, an issue at the very heart of the protection which Article 9 affords.… The right [of religious communities] to an autonomous existence is at the very heart of the guarantees in Article 9.
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Schjørring, Jens Holger. "Hal Koch: Kirkehistoriker – demokrat – brobygger." Dansk Teologisk Tidsskrift 75, no. 2 (May 10, 2012): 124–35. http://dx.doi.org/10.7146/dtt.v75i2.105565.
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: On May 25, 2012 Tine Reeh defended her doctoral thesis at the University of Copenhagen on the Danish church historian, Hal Koch (1904-1963). Koch was an important fi gure in modern Danish history, not only as a theologian, but also as a pioneering innovator in adult education and nation-building during the Nazi occupation of Denmark. I start out paying tribute to Tine Reeh’s accomplishments, not least for presenting a full-scale analysis of Hal Koch within the general framework of his time. At the same time some viewpoints in her account are questioned. Tine Reeh maintains that the German dialectical theology and its Danish parallel, Tidehverv, had a particular impact on Koch. She presents a detailed picture of Koch’s monographs on Origen, on the relationship between church and state in medieval Denmark, and on Grundtvig, seen in interaction with Koch’s position as Lutheran theologian and preacher. The analysis of Koch’s activity during the years of German occupation has rightly been given particular attention. Yet, it is misleading to perceive 1945 as the year of conclusion. In the post-war period Koch presented several examples of a remarkable reorientation. Accordingly it is more appropriate to consider him a bridge-builder between church and society than to push him into the narrow confi nes of academic school theology.
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Lämmermann, Godwin. "Der Pfarrer- elementarer Repräsentant von Subjektivität?" Zeitschrift für Evangelische Ethik 35, no. 1 (February 1, 1991): 21–33. http://dx.doi.org/10.14315/zee-1991-0105.
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Abstract At the same rate the importance of the church has been decreasing among the majority of the German population, the profession of the pastor has subsequently gained acceptance: the previous expectations towards the institution have been relegated onto the pastor, whose profession is now socially defined. He is expected to keep the central contents of christianity alive within the society. Among these contents there is the exemplary realization of succsesful subjectivity - in spite of the decreasing possibilities for the fulfillment of individual freedom.
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Longkumer, Bendangrenla S. "Bonhoeffer’s Theology of Resistance in the Context of Global Justice." International Journal of English Literature and Social Sciences 8, no. 1 (2023): 249–52. http://dx.doi.org/10.22161/ijels.81.31.
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Dietrich Bonhoeffer, the German philosopher and theologian whole lived during the Nazi Germany era, was a “lone voice in the wilderness” whose work on the theology of sociality advocated for a community which he calls the “visible community” and was “beyond all earthly ties”. In the Nazi Germany context, it ran counter current to the German nationalist propaganda of the volk which had aggressively made its way into all aspects of the German society including the church. Bonhoeffer’s theology of sociality opens up the possibility of Christianity as not merely a religious institution but a movement towards inclusivity. The study of Bonhoeffer’s theology of sociality becomes significant in formulating a new concept of community for contemporary times. The foundation of communities formed along earthly ties whether be it religious, political, cultural, social and in our context caste or ethnic almost always inevitably turn into oppressive powers. This radical demand of renunciation of earthly ties, yet the call to live for the sake of the ‘neighbour’ and to bear the ‘cost of discipleship’ is counter-intuitive to contemporary individualistic and consumerist impulses, which therefore opens up the question of how one is to live in the modern world in the face of modern powers. This opens up the possibility of exploring the relationship between the individual and the community and the ethical responsibility that this community must fulfil towards the oppressed and the suffering. In the context of global justice, an understanding of Bonhoeffer’s theology of sociality offers the articulation of an inclusive community that does not discriminate or oppress.
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Yevdokimova, Tetyana, and Andrey Sharypin. "DEMOCRATIC VALUES AND CHRISTIANITY." Spatial development, no. 5 (November 24, 2023): 352–69. http://dx.doi.org/10.32347/2786-7269.2023.5.352-369.
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The system of democratic rights and freedoms is most often associated with secularization, the liberation of society and the state from the influence of the church, but the valuable basis of democracy, fundamental freedoms, including freedom of conscience and religion, have their foundation in religion, in particular, Christianity. The main directions of modern democracy emphasize the spiritual basis of their ideologies. The famous German philosopher and sociologist Y. Habermas emphasizes that such ideas as the protection of human rights, democracy, and freedom come from the Jewish ethics of justice and the Christian ethics of love. At the same time, secularization has not completely coped with the task of legitimizing the social order and needs help from religious spirituality, which has become clear in the post-secular era of modernity.
On the other hand, the realization of the rights and freedoms of believers is ensured by the legal basis of democracy. The state of democracy in modern society is also connected with the representation of systems of independent associations of sovereign individuals and freely established connections between them - civil society. Church communities and various social and church associations have a significant presence in this society. The problems of civil society formation are echoed in the doctrine of subsidiarity and solidarity of Christian social teaching. Liberalism, liberal democracy, is primarily a question of freedom. The impetus for freedom of religion, as proven by many researchers, came from Protestant sects. M. Weber determined that religion can act as one of the factors of social dynamics, and that the Reformation and Protestantism contributed to the awakening of the spirit of entrepreneurship and laid the foundations of a market economy.
The article is devoted the influence of Christianity on the formation of the value foundations of democracy, the formation of a system of democratic rights, freedoms and civil society. The theoretical justification of Christian and liberal democracy is analyzed, as well as the influence of the established norms and freedoms of a democratic society on the emergence of Christian social teaching, changing the image of the church in the modern world, and on the spiritual definition of citizens as a whole.
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Keefer, Katrina H. B. "The First Missionaries of The Church Missionary Society in Sierra Leone, 1804–1816: A Biographical Approach." History in Africa 44 (May 22, 2017): 199–235. http://dx.doi.org/10.1017/hia.2017.5.
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Abstract:Many early records in West Africa arise from missionary accounts. While they may contain rich ethnographic data, this detail should be approached only after analysis and consideration of the authors of the sources in question. In early Sierra Leone, important data was recorded on behalf of the English evangelical Church Missionary Society, but the missionaries reporting on the ground comprised an insufficiently studied group of German-speaking Pietist Lutherans originating from central and northern Europe. This article analyzes the authors of this information in order to approach their accounts with a better appreciation of existing bias and to better engage with how diverse sociocultural perspectives affect the historical record.
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Posternak, Andrey. "Western historiography on women’s ministry in the Early Church." St. Tikhons' University Review 110 (February 28, 2023): 11–28. http://dx.doi.org/10.15382/sturii2023110.11-28.
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The article attempts to highlight the stages and directions of the development of western (primarily, English-, French- and German-speaking) historiography on the example of the most significant monographs and articles devoted to women who performed church ministry in the Early Church: in particular, deaconesses, widows and virgins. The article shows the main problems in connection with which these topics have been studied, starting from the XVII century up to the present time, for example, in the context of the New Testament, the history of non-Chalcedonian Churches, etc. – both from the academic and gender positions of many authors. In Western fundamental theological and historical works, the ministry of women in the Early Church is considered in sufficient detail, but its study turned out to be closely related to current church issues: from «the Inner mission» and changes in the status of women in the Church in Modern times up to the revival of the order of deaconesses and female ordinations in protestant denominations in the XX century. The active interest of researchers, and especially women authors, to this problem will be closely connected with the general transformation («feminization») of Western society, in which women have begun to play a more significant role in all spheres of life.
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Wade, Richard Peter. "HYMNAL RECORD OF A MISSIONARY STRUCTURE AT THABANTŠHO (GERLACHSHOOP) OF THE BAKOPA OF KGOŠHI BOLEU." Studia Historiae Ecclesiasticae 41, no. 1 (July 14, 2015): 200–221. http://dx.doi.org/10.25159/2412-4265/79.
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This research sets out to answer a problem involving whether or not the first church was established across the Vaal River in the 1860’s at Gerlachshoop (Maleoskop). An incidental find of an unknown publication may corroborate an answer to the problem. Anecdotal notes in a hymnal songbook records the first inauguration of a bell of one of the earliest Berlin Missionaries north of the Vaal River. This may clarify the location within the landscape and whether the structure of a church at Gerlachshoop or Thabantšho was erected as opposed to being a deception or an historical figment of imagination by a subsequent director of the Berlin Missionary Society. The national heritage value of such rare early documentation of European/African literature and the built environment is of great significance and serves as one of the earliest records of German translations into the Sekopa language almost 150 years ago, with several early hymns set to musical notation, that marked the occasion with the actual Sekopa hymns that were sung at the occasion of the inauguration of an early church and its bell.
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Nusupova, A., A. Shuinshali, and P. Balkhimbekova. "Ethnolinguistic Aspects of the Formation of Work Ethics and the Process of Nation-Building." Adam alemi 97, no. 3 (September 15, 2023): 99–107. http://dx.doi.org/10.48010/2023.3/1999-5849.10.
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The article analyzes the ethno-linguistic aspects of the creation of a work ethic and the prerequisites for nation-building. Expectations of a socio-economic nature (the dynamics of economic growth, and, as a result, expectations of an improvement in the financial situation, an increase in the social and property status), and, on the contrary, pessimistic expectations are variables, and the ethnic and linguistic characteristics of society are stable and permanent signs. It is described using the example of the German language as Martin Luther’s change of the semantic connotative component in the word Beruf led to the creation of a new work ethic known as the work ethic of Protestantism. In addition, the question was raised about the uselessness of the church hierarchy in Catholicism and the establishment of horizontal relations in Protestant communities instead of vertical, hierarchical relations in the Catholic Church was consecrated. This opened up the possibility of nation-building in the countries of Western Europe. A comparison of the words of the German and Kazakh languages about labor and work is carried out. The experience of Western Europe demonstrates that semantic deprivation, in essence, a semantic revolution, is needed in the worldview for the formation of a work ethic and progress in the process of nation-building in Kazakhstan.
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Sinova, L. "ORIGINATION AND DEVELOPMENT OF SOCIAL WORK IN GERMANY." Bulletin of Taras Shevchenko National University of Kyiv. Legal Studies, no. 119 (2021): 91–97. http://dx.doi.org/10.17721/1728-2195/2021/4.119-18.
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The article examines the features of the historical development of social work in Germany. In the XIX century where the health of German citizens was seen more than a social value. By the middle of the XX century. Anglo-American methods of social work, which are still considered classical, became widespread in Germany. Most schools of social work were founded by the church and gave women a clearly defined mission within ideological and social goals, as women were seen as a natural and traditional embodiment of charity. In the 1970s, there was a rethinking of social work in Germany due to the fact that scientists and practitioners concluded that the use of classical methods of social work was insufficient, as well as the use of therapeutic tools in cases of coverage and solution in were generally seen as insufficient. In the scientific world of Germany there were discussions about the benefits of systemic approaches in social work. Today, the mission of social work is to enable people to maximize their potential, enrich their lives and prevent dysfunction. Professional social work is aimed at protecting people, solving their problems and social transformations in society. The development of social pedagogy as a science and an independent branch of knowledge and practical activity of social work in Germany is studied. Thus, for the successful development of the system of professional training of social workers in social protection of rights in Ukraine, young professionals need to research and use international experience. The introduction of the German experience in the system of professional training of social pedagogues of Ukraine will help meet the needs of the state in highly qualified motivated specialists.
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Ault, Julia E. "Defending God’s Creation? The Environment in State, Church and Society in the German Democratic Republic, 1975–1989*." German History 37, no. 2 (September 15, 2018): 205–26. http://dx.doi.org/10.1093/gerhis/ghy084.
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Nettelbeck, Colin. "The ‘Jewish cardinal’? Aron Jean-Marie Lustiger (1926–2007)." French Cultural Studies 28, no. 1 (January 30, 2017): 67–78. http://dx.doi.org/10.1177/0957155816678740.
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Cardinal Aron Jean-Marie Lustiger died at the age of 80 in 2007. Archbishop of Paris from 1981 to 2005, he was a towering and controversial public figure, both within the Catholic church and in European society more broadly. Since his death, he has remained a subject of intense interest. This essay will analyse two films about him – the 2012 documentary Aron Jean-Marie Lustiger (Jean-Yves Fischbach) and the 2013 fiction film Le Métis de Dieu (Ilan Duran Cohen) – as prisms through which the thought, policies and achievements of Lustiger can be examined and assessed. Primarily a charismatic man of faith, Lustiger was also widely engaged with the history of his times. It will be argued that his personal trajectory, frequently through his own direct agency, offers insight into several crucial layers of the cultural and political history of France, including the Occupation years; the Jewish question; the post-war recovery and decolonisation processes; Franco-German reconciliation; the restructuring of the universities; the chaotic socio-political movements around 1968; the development of the European Union; and the complex transformations of church life since the Second Vatican Council with the concomitant shifts in the relations between church and state.
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Băjenescu, Titu-Marius I. "SOCIAL AGEING." Journal of Social Sciences 6, no. 2 (July 1, 2023): 99–109. http://dx.doi.org/10.52326/jss.utm.2023.6(2).09.
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The article analyzes the phenomenon of human and social aging, in an attempt to answer several questions related to social evolution. What principles should govern the relationship between the individual and society, and how far do our obligations to others extend? To what extent should the state intervene in market regulation? How does social change happen and how can the law ensure that everyone has a voice? The distinction between traditional rural communities and modern industrialized society is analyzed through the lens of Ferdinand Tönnies theory (German sociologist and philosopher, 26.07.1855 - 09.04.1936), wich points out what the distinction between traditional rural communities and modern industrialized society. The former are community that is based on the bonds of family and social groups such as the church. Small-scale communities tend to have common goals and beliefs, and interactions within them are based on trust and cooperation. Tönnies’ theory, along with his work on methodology, paved the way for 20th-century sociology.
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Frankl, P. J. L. "Mombasa Cathedral and the CMS Compound: the Years of the East Africa Protectorate." History in Africa 35 (January 2008): 209–29. http://dx.doi.org/10.1353/hia.0.0017.
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Exactly when Islam arrived on the Swahili coast is difficult to say, but Mombasa was a Muslim town long before the arrival of Vasco da Gama in 1498. During the two centuries or so that the Portuguese-Christians occupied this part of the sea route from Europe to India there were churches in Mombasa and elsewhere in Swahililand, but none has endured. Modern Christianity dates from 1844, when Ludwig Krapf arrived in Mombasa. Before then Mombasa was a “wholly Mohammedan” town. Krapf, a German Lutheran, was employed by the Church Missionary Society (CMS) based in London. Failing to make any converts on the island, Krapf moved into the coastal hinterland, among the Nyika, where Islam was less in evidence and where, therefore, Krapf was more hopeful of success. With remarkable perspicacity he wrote: “Christianity and civilisation ever go hand in hand…. A black bishop and black clergy of the Protestant Church may, ere long, become a necessity in the civilisation of Africa.”In England, when attention was drawn to the east African slave trade, a settlement of liberated slaves was established on the mainland north of Mombasa island in 1875, and a church built (Emmanuel Church, Frere Town)—the first parcel of land in central Swahililand to be owned by European-Christians. There was still no church on the island. However, this was the zenith of the British imperial power and in the capital of almost every major British overseas possession, it was de rigueur—alongside the Secretariat and the Club—to have a Church of England cathedral.
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Wagner, Ewald. "Ein amharischer Atlas aus Malta." Aethiopica 13 (July 7, 2011): 104–24. http://dx.doi.org/10.15460/aethiopica.13.1.52.
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In August 2008 Professor Dr. Hans H. Kaminsky of the Institute of History of the University of Giessen, gave me an Amharic atlas, printed in Malta, which he had bought several years ago, at the Giessen flee-market. The atlas is now in the possession of the Hiob Ludolf Zentrum für Äthiopistik of the Asien-Afrika-Institut, Universität Hamburg. The article places the atlas into the historical context of the educational efforts of German protestant missionaries who worked under the auspices of the Church Missionary Society in Ethiopia, during the first half of the 19th century. It also sheds light on the Society’s printing activities in Malta.
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Murdock, Graeme. "Magyar Judah: Constructing a new Canaan in Eastern Europe." Studies in Church History 36 (2000): 263–74. http://dx.doi.org/10.1017/s0424208400014467.
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During the first half of the sixteenth century, Hungarian society underwent two dramatic changes. Firstly, Suleiman the Magnificent’s Ottoman armies advanced into the northern Balkans, causing the collapse of the Hungarian kingdom after the battle at Mohács in August 1526. Hungary subsequently became divided into three parts, with the Ottomans controlling the central and southern counties, the Habsburgs governing Royal Hungary from the Croatian coast to the mountains of Upper Hungary, and a series of native nobles elected to rule over the Transylvanian principality, which included the counties of the eastern Hungarian plain. Secondly, the spread of Protestant ideas about religious reform brought confessional division to Hungary. The initial reform was to a large degree driven by a desire to purify the Catholic Church, whose spiritual credentials were badly discredited by the Ottoman invasion. By 1570 German- and Hungarian-speaking towns and most Hungarian magnates and nobles had abandoned the Catholic Church. German-speakers and nobles in western Hungarian counties on the whole adopted Lutheranism. Calvinism meanwhile came to dominate religious life in the eastern counties, and also received broad support within Transylvania, although some Hungarian towns and Szeklers in Transylvania instead embraced anti-Trinitarianism. Confessional loyalty across Hungary was decided by a variety of factors including patterns of communication and trading networks, the pre-Reformation structures of ecclesiastical organization, and feudal, regional, and family ties. Linguistic barriers were also crucial in determining adherence to a particular religion, with Lutheranism widely supported by German-speakers whilst Calvinism was almost exclusively the preserve of Magyar-speakers. It seems clear that some sense of linguistic or ethnic community assisted both Protestant Churches to reinforce attachment to their confessions.
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Demker, Marie. "Converted by un confit de canard: Political Thinking in the Novel Soumission by Michel Houellebecq." European Review 27, no. 4 (July 9, 2019): 591–99. http://dx.doi.org/10.1017/s1062798719000188.
Full textAbstract:
From a certain perspective, literature is always political. Literature in a broad sense has been a source of uprisings and protest at least since Martin Luther nailed his theses on the door of the church in Wittenberg in 1517 – and probably much further back in history than that. Narratives are the most potent way to articulate both political praise and criticism within a given society. In his political satires, British author George Orwell reviled all kinds of totalitarianism and the idea of a socialist utopia. Swedish writer and journalist Stieg Larsson wrote explicitly dystopian crime stories targeting the Swedish welfare state. German novelist Heinrich Böll turned a critical eye on the development of the tabloid press and the use of state monitoring in German society. In the same tradition, Michel Houellebecq has been seen as a very provocative writer in his tone and in his use of political tools. He has articulated a nearly individual anarchist perspective combined with authoritarian and paternalistic views. In Soumission, Houellebecq uses the European idea of multiculturalism to explode our political frames from within. This article explores the perception of religion in Soumission, assesses the critique Houellebecq directs towards French society and European developments, and examines Houellebecq’s perception of democracy and politics. The following questions are addressed: does Houellebecq’s critique come from a classical ideological perspective? Does he describe any elements of an ideal society – even if only as the reverse of a presented dystopia? What kind of democracy does the text of Soumission support or oppose?