Academic literature on the topic 'Church Protestant Defence Society'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Church Protestant Defence Society.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Church Protestant Defence Society"
1
Ciprian, Simuț. "Modernism, God, and Church in the Thinking of J. Macbride Sterrrett." European Journal of Multidisciplinary Studies 1, no. 1 (April 30, 2016): 95. http://dx.doi.org/10.26417/ejms.v1i1.p95-102.
Full textAbstract:
Modernism was a movement that impacted the church. In spite of the fact that many modernists wrote against the church, there were some, such as J. Macbride Sterrett, who not only defended the church, but also integrated modernist principles into their perspectives on what the church should be. Sterrett was also a clergyman in the Protestant Episcopal Church, which offered a deeper meaning to his modernist thought. This paper presents the main ideas in relation to history, church and society. His perspectives defend the identity of the church and its use in modern society. Sterrett’s ideas are useful also because they present a purpose for the church, that is quite easy to understand for the secular environment.
2
Matheson, P. "A Reformation for Women? Sin, Grace and Gender in the Writings of Argula Von Grumbach." Scottish Journal of Theology 49, no. 1 (February 1996): 39–55. http://dx.doi.org/10.1017/s0036930600036590.
Full textAbstract:
Argula von Grumbach, a contemporary of Luther, was the first woman Protestant author to be published, some 30,000 copies of her eight writings circulating between 1523–4. She leapt into the public eye by challenging the Ingolstadt theologians to debate with her, a mere woman, their actions in forcing a young student, Arsacius Seehofer, to retract publicly his reforming views. The Bavarian noblewoman, who defended her right to speak out by a lively new reading of Scripture, and who broadened her appeal by a comprehensive call for the reformation of church and society, had to cope with vicious attacks on her personal life and with death threats. Her incomprehensible neglect by Reformation historians is only now beginning to be remedied. This paper addresses her understanding of sin and grace.
3
Witte, John. "From Gospel to Law: The Lutheran Reformation and Its Impact on Legal Culture." Ecclesiastical Law Journal 19, no. 3 (August 31, 2017): 271–91. http://dx.doi.org/10.1017/s0956618x17000461.
Full textAbstract:
The Lutheran Reformation transformed not only theology and the Church but also law and the State. Despite his early rebuke of law in favour of the gospel, Martin Luther eventually joined up with various jurists and political leaders to craft ambitious legal reforms of Church, State and society on the strength of his new theology, particularly his new two-kingdoms theory. These legal reforms were defined and defended in hundreds of monographs, pamphlets and sermons published by Lutheran writers from the 1520s onwards. They were refined and routinised in equally large numbers of new Reformation ordinances that brought fundamental changes to theology and law, Church and State, marriage and family, criminal law and procedure, and education and charity. Critics have long treated this legal phase of the Reformation as a corruption of Luther's original message of Christian freedom from the strictures of all human laws and traditions. But Luther ultimately realised that he needed the law to stabilise and enforce the new Protestant teachings. Radical theological reforms had made possible fundamental legal reforms, which, in turn, would make those theological reforms palpable. In the course of the 1530s and thereafter, the Lutheran Reformation became in its essence both a theological and a legal reform movement. It struck new balances between law and gospel, rule and equity, order and faith, and structure and spirit.
4
Young, B. W. "The Anglican Origins of Newman's Celibacy." Church History 65, no. 1 (March 1996): 15–27. http://dx.doi.org/10.2307/3170494.
Full textAbstract:
In his historical defense of the doctrines of the Church of England, published in 1826, Robert Southey assumed that “the question concerning the celibacy of the clergy had been set at rest throughout Protestant Europe.” The conclusion that Anglicanism necessarily entailed the rejection of celibacy was, in early-nineteenth-century England, decidedly premature, and the ambiguity over celibacy in the Church of England is starkly and exceptionally exposed in the life and work of John Henry Newman. Recent assessments of Newman's peculiar standing in Victorian society have often emphasized the sexual—or rather, the seemingly sexless—dimension of his image, as if to concur with Sydney Smith's celebrated witticism: “Don't you know, as the French say, there are three sexes—men, women, and clergymen?” The nature of specifically clerical celibacy, however, and its influence on the young Newman, have tended to be overlooked in favor of a general psychosexual understanding of his own unwillingness to marry. As an antidote to such readings, this essay will explore the distinctively Anglican and firmly intellectual tradition behind Newman's decision, and will thereby argue that his celibacy was not as “perverse”—a word which, in Victorian England, connoted conversion to Catholicism as well as sexual peculiarity—as it has sometimes been made to seem.
5
PAVLENKO, Pavlo. "The discourse of war in the evangelical doctrine in the context of current russian aggression against Ukraine (protestant viewpoint)." Filosofska dumka (Philosophical Thought) -, no. 1 (March 6, 2023): 75–85. http://dx.doi.org/10.15407/fd2023.01.075.
Full textAbstract:
The range of issues related to the origins of Christianity, the formation of its doctrine, and its existence in the early, pre-Conciliar period has always been of concern not only to Christian scholars, not only to those scholars who were in one or another way involved in these researches, but also to society as a whole. However, in Ukraine, and especially in academic circles, these issues are still not sufficiently studied. The article examines the reasons that led the official Church to change the key provisions of Christian doctrine, including ideological positions about "this world," narratives about war, and the commandments "thou shalt not kill" and "love your enemies." The author argues that the final rejection of the original evangelical pacifism occurred after the conquest of Christianity by Emperor Constantine the Great, when the Church was transformed into an institution of secular power, changing its original status as the "Kingdom of God" to belonging to the "Kingdom of Caesar." Since the reign of Constantine, Christianity has essentially existed divided into two camps. – the first, to which belong all those who profess the church doctrine in its new, "conciliar" and different from the original form and who, in particular, has rejected Jesus' original idea of renunciation of earthly things and, accordingly, the pacifism and anti-militarism he proclaimed; the second camp are those who remained faithful to the apostolic tradition and who continued to practice Christianity according to the original New Testament standard. The latter camp today includes mostly Protestants, including in Ukraine. However, with the onset of Russia's full-scale aggression against Ukraine, their pacifist stance is changing. The solution of urgent socio-political issues and issues directly related to defense are increasingly leading Protestants in Ukraine to rethink their traditional pacifism, which may lead to a complete rejection of it in the future. The results obtained in the course of the study provide grounds to significantly adjust the current perceptions of Protestantism in Ukraine, in particular, its positive attitude to socio-political processes and active involvement in them.
6
Sabhana, Ana. "CIVIL SOCIETY DAN STABILITAS SOSIAL." Politeia: Jurnal Ilmu Politik 12, no. 2 (July 13, 2020): 62–79. http://dx.doi.org/10.32734/politeia.v12i2.4183.
Full textAbstract:
This paper discusses the problem of intolerance that still occurs in Indonesia, one of which is the rejection of the establishment of places of worship. The Karo Protestant Batak Church (GBKP) does not have a permit to build a house of worship, so the surrounding community rejects the building. This paper focus on the strategy undertaken by the Inter-Community Forum (FLO) in resolving the GBKP establishment case, as well as the obstacles that occurred in resolving the GBKP case in 2016 in Tanjung Barat, South Jakarta. This study uses qualitative research methods with analysis and in-depth understanding. Based on the results of the study, the Strategy of the Inter-Organization Forum (FLO) in resolving the Protestant Christian Batak Church (GBKP) case related to the establishment of houses of worship was successfully carried out, through a legal, public and also South Jakarta government approach. Conflicts between religious communities in the West Tanjung area can be avoided, although the Protestant Batak Church (GBKP) cannot establish a church in the region. However, the government has relocated the worship activities of the Protestant Christian Batak Church (GBKP) in the Balai Minggu Sports Hall (GOR) Pasar Rakyat.
7
Broadhead, Philip. "In Defence of Magisterial Reformation: Martin Bucer’s Writings Against the Spiritualists, 1535." Studies in Church History 43 (2007): 252–62. http://dx.doi.org/10.1017/s0424208400003259.
Full textAbstract:
The Protestant Reformation was the largest and most sustained challenge to authority ever experienced within the western Church. It involved a repudiation of existing teachings and forms of worship, along with a rejection, even a demonization, of the clergy and ecclesiastical hierarchy. From the 1520s a number of evangelical Churches developed which were often as hostile to each other as they were to the Catholic Church, and, as a result of polemical public discussions over competing teachings and beliefs, it was no longer clear to many people what constituted the Church or who should exercise authority over religious life. Some were led to question whether there was any need for a Church which imposed dogma and religious discipline on all people within a community or country. It is the discussion on the role and powers of the visible Church which will be examined here, by focusing on the city of Augsburg, but doing so through two significant writings by Martin Bucer, the leading theologian of the Protestant Church in Strasbourg. Recent research has added to our awareness of Bucer’s understanding of the relationship between Church and community, and this contribution will provide insight into how the views of Bucer impacted upon the debate on religious separatism which was taking place in Strasbourg, Augsburg and elsewhere in Germany. They show that even after Bucer had persuaded the government of his own city to expel religious radicals, he continued to believe that support for separatist and spiritualist ideas constituted a substantial challenge to the establishment of disciplined Protestant Churches.
8
Harinck, George. "A Shot in the Foot." Church History and Religious Culture 94, no. 1 (2014): 50–71. http://dx.doi.org/10.1163/18712428-09401003.
Full textAbstract:
Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.
9
Kreß, Hartmut. "Gemeinsame Erklärungen der katholischen und evangelischen Kirche zur Ethik." Zeitschrift für Evangelische Ethik 45, no. 1 (February 1, 2001): 121–34. http://dx.doi.org/10.14315/zee-2001-0117.
Full textAbstract:
Abstract The joint declarations of the Protestant and Catholic Churches concerning ethical questions express the ecumenical progress achieved so far. However, the present ecumenical tension is obvious in issues conceming the understanding of the church, doctrine, and freedom of conscience. The Catholic Church has recently laid a greater emphasis on the hierarchical, authoritative and binding character of ecclesiastical doctrine in moral issues as weiL For the Protestant Church and theology however freedom of conscience is fundamental. In spite of these theological differences the significance of joint declarations for the future must be emphasized. The arguments of Catholic and Protestant ethics can complement each other in joint declarations. The joint declarations reach !arger parts of today's society than texts worded by only one Church.
10
Hope, Nicholas. "The View from the Province. A Dilemma for Protestants in Germany, 1648–1918." Journal of Ecclesiastical History 41, no. 4 (October 1990): 606–21. http://dx.doi.org/10.1017/s0022046900075746.
Full textAbstract:
Uber dem Berg gibst auch Leute. This ultramontane remark made in 1742 by Christoph Matthäus Pfaff, professor of theology and chancellor of Tübingen University between 1720 and 1756, was intended to shake students out of their cosy, provincial and exclusive Lutheran theology. It was time, so Pfaff argued, they opened windows, put aside their arrogant hair-splitting about correct Lutheran doctrine, and looked at the wider Protestant world beyond Württemberg. Knowledge of the sources of the Christian Church, and of the customs and legal shape of Protestantism in Germany as it had developed since the Reformation, provided the only sure defence of the Protestant Church in an age when autocratic behaviour was fashionable with princes, and the temporal authority of Popes Clement xi and Clement XII was still an inescapable fact.
Dissertations / Theses on the topic "Church Protestant Defence Society"
1
Weimer, David E. "Protestant Institutionalism: Religion, Literature, and Society After the State Church." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493395.
Full textAbstract:
Even as the Church of England lost ground to political dissent and New England gradually disestablished its state churches early in the nineteenth century, writers on both sides of the debates about church establishments maintained their belief in religion’s role as a moral guide for individuals and the state. “Protestant Institutionalism” argues that writers—from Herman Melville and Harriet Beecher Stowe to George Eliot and Elizabeth Gaskell—imagined through literature the institutions that would produce a religiously sound society as established churches began to lose their authority. Drawing on novels and poems as well as sermons and tracts about how religion might exist apart from the state, I argue that these authors both understood society in terms of institutions and also used their literature to imagine the institutions—such as family, denomination, and nation—that would provide society with a stable foundation. This institutional thinking about society escapes any literary history that accepts Protestant individualism as a given. In fact, although the US and England maintained different relationships between church and state, British authors often looked to US authors for help imagining the society that new forms of religion might produce precisely in terms of these institutions. In the context of disestablishment we can see how the literature of the nineteenth century—and nineteenth-century novels in particular—was about more than the fate of the individual in society. In fact, to different degrees for each author, individual development actually relies on the proper understanding of the individual’s relationship to institutions and the role those institutions play in supporting societyEnglish
2
Cloete, Rynell Adrianno. "A socio-rhetorical reading of Luke 7:36-50: A contra-cultural view in a patriarchal society." University of the Western Cape, 2017. http://hdl.handle.net/11394/6422.
Full textAbstract:
Magister Theologiae - MThA number of biblical scholars have observed that the Bible has been used by dominant groups in certain societies to justify and condone discrimination and oppression. Slavery, colonialism and apartheid are often cited as examples of racial oppression based on particular understandings of the Bible. Some biblical scholars have pointed to the fact that theologians who work in contexts of racially liberated societies, such as South Africa, are slow in recognizing the injustices caused by gender discrimination. Instead, male privilege continues to be upheld particularly through the Biblical justification of male headship. The popularity of the 'Mighty Men' Conference is a case in point as it encourages men to take their supposedly rightful, "God-given" place as prophet, priest and king in marriage and family relationships. The emerging popularity of male-headship theology thwarts whatever gains have been made in the areas of gender justice and equality in various spheres of society, including the church. Headship theology often goes unquestioned because it is supported by particular interpretation/understanding of biblical texts which are quoted out of context to support and justify male dominance. For example, Luke 7: 36-50 is often interpreted in showing the "sinful" woman as one who needs forgiveness.
3
Janney, Rebecca Price. "A study of how the role of women in the American Protestant church and society through the centuries bears upon the faithfulness of contemporary evangelical women." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full text
4
Lauer, Laura Elizabeth. "Women in British Nonconformity, circa 1880-1920, with special reference to the Society of Friends, Baptist Union and Salvation Army." Thesis, University of Oxford, 1997. http://ora.ox.ac.uk/objects/uuid:ff846f2b-fe1f-4cb5-a38f-d0844d1b45df.
Full textAbstract:
The reclamation and analysis of women's experiences within three Nonconformist denominations is the focus of this thesis. The first chapter places each denomination in its social and theological context, and describes its governing structures. The bulk of the thesis is devoted to situating women within this context and examining the ways in which women sought representation within male-dominated governing structures. Chapter two examines the conflict between Friends' egalitarian theology and women's lack of governing power. Although women Friends gained access to the governing body of the Society, the issue of equality remained problematic. The chapter finishes with a discussion of the Society's split over women's suffrage. The Baptist Zenana Mission is the focus of the third chapter. Zenana missionaries claimed spiritual and imperial authority over "native" women and used the languages of separate spheres to carve out a vocation for single women in keeping with denominational norms. In so doing, they marginalised the work done by missionary wives. The fourth chapter begins with an examination of the life and theology of Catherine Booth, whose contribution to the Salvation Army is often neglected. Catherine advocated women's ministry in terms that validated both "women's work for women" and public preaching. This chapter looks at the appeal of officership for women, especially the empowering experiences of salvation and holiness, and charts the growth of the Women's Social Work. Despite the Army's egalitarian theology, conflict was felt by women officers who struggled to combine corps and family duties. The final chapter briefly examines idealised representations of women to conclude that their defining power, while significant, was by no means hegemonic.
5
Stillman, Amy K. "Hīmene Tahiti ethnoscientific and ethnohistorical perspectives on choral singing and Protestant hymnody in the Society Islands, French Polynesia /." 1991. http://catalog.hathitrust.org/api/volumes/oclc/30132860.html.
Full text
6
Flad, Simone 1971. "Bulgarische Evangelische Gesellschaft, 1875-1958 : die Geschichte der ersten organisierten evangelistischen Eigeninitiative bulgarischer evangelischer Christen." Thesis, 2013. http://hdl.handle.net/10500/13102.
Full textAbstract:
German textDie Bulgarische Evangelische Gesellschaft (BEG) ist die erste organisierte Eigeninitiative bulgarischer evangelischer Christen, die dem Ziel verpflichtet war, zur Evangelisation der Bulgaren beizutragen. Neben der Literaturarbeit und der finanziellen Unterstützung von Predigern und Pastoren gehörte die Förderung von Einheit unter den evangelischen Christen zu den wichtigsten Arbeitsbereichen der BEG. Letzteres wurde vor allem auch in den Jahresversammlungen verwirklicht, die allgemein eine wichtige Plattform für die verschiedenen Arbeitszweige darstellten. 1875 in einer äußerst unsicheren Zeit gegründet, überstand die BEG mehrere Kriege wie auch interne Probleme, bis sie (wie andere Vereine) 1958 vom kommunistischen Regime aufgelöst wurde. Ihre Geschichte spiegelt in weiten Teilen die Entwicklung der bulgarischen evangelischen Bewegung wider – deren Beschaffenheit und Besonderheiten, deren Erfolge sowie interne und externe Herausforderungen. Als interdenominationelle Organisation und mit der breiten Unterstützung durch einen Großteil der evangelischen Leiter wie auch durch viele Gemeindemitglieder nahm die BEG in der sich entwickelnden protestantischen Landschaft Bulgariens eine prägende Rolle ein. Bis dato ist die frühe protestantische Geschichte Bulgariens hauptsächlich aus dem Blickwinkel der Missionsarbeit der amerikanischen Missionen behandelt worden. Anhand der neu aufgefundenen Jahresberichte der BEG und anderer Primärquellen kann nun das Augenmerk auf diese heute fast vergessene Eigeninitiative der noch jungen evangelischen Bewegung Bulgariens gerichtet werden. Diese Studie leistet einen Beitrag zur evangelischen Kirchen- und Missionsgeschichtsschreibung in Bulgarien.
The Bulgarian Evangelical Society (BES) was the first organized initiative by Bulgarian evangelical Christians to evangelize Bulgarian people. In addition to publishing Christian literature and providing financial help for preachers and pastors, one of its major activities was to work towards unity among evangelical Christians. This was mostly realized at the annual meetings of the membership of the BES, which provided an important platform for the society's different ministries. Founded in 1875 in a very insecure time for the Bulgarian people, the BES managed to survive several wars and various internal problems until it was dissolved in 1958 by the Communist Regime, along with other non-governmental organizations. The history of the BES to a large extent reflects the development of the Bulgarian evangelical movement as a whole in its qualities and characteristics, its successes and in its internal and external challenges. As an interdenominational organisation and because it had the broad support of a large part of the evangelical leaders as well as many church members, the BES played an important role in the development of Protestantism in Bulgaria. In the past, the early Protestant history of Bulgaria frequently has been portrayed as the missionary work of American missionaries. With the newly rediscovered annual reports of the BES and other primary sources it has now become possible to uncover the significant role of this almost forgotten initiative of the early Bulgarian evangelical movement. In doing so, this study contributes both to history of missions and to the history of the Protestant Church in Bulgaria.
Christian Spirituality, Church History & Missiology
D. Th. (Missiology)
Books on the topic "Church Protestant Defence Society"
1
Doyle, Thomas Gerard. The politics of protestant ascendancy: Politics, religion and society in protestant Ireland 1700-1710. Dublin: University College Dublin, 1996.
Find full text
2
I.S.P.C.K. (Organization), ed. Ego defence in church and society among the Nagas. Delhi: Indian Society for Promoting Christian Knowledge, 2014.
Find full text
3
C, McClendon Muriel, Ward Joseph P. 1965-, and MacDonald Michael 1945-, eds. Protestant identities: Religion, society, and self-fashioning in post-Reformation England. Stanford, Calif: Stanford University Press, 1999.
Find full text
4
Greaves, Richard L. God's other children: Protestant nonconformists and the emergence of denominational churches in Ireland, 1660-1700. Stanford, Calif: Stanford University Press, 1997.
Find full text
5
Romita, Paul. New York City Mission Society. Portsmouth, NH: Arcadia, 2003.
Find full text
6
Nishiguchi, Tadashi. Eikoku Seikōkai Senkyō Kyōkai no Nihon dendō to Hakodate Ainu Gakkō: Eikokujin josei Edisu Bearingu=Gūrudo ga mita Meiji Nihon = The Church Missionary Society's Japan mission and the Hakodate Ainu School : Meiji Japan through the eyes of Edith Baring-Gould. Yokohama-shi: Shunpūsha, 2018.
Find full text
7
Assembly, Canada Legislature Legislative. Bill: An act to incorporate the Ladies' Protestant Relief Society of Quebec. Toronto: J. Lovell, 2003.
Find full text
8
Huyghues-Belrose, Vincent. Les premiers missionnaires protestants de Masdagascar, (1795-1827). Paris: Karthala, 2001.
Find full text
9
Leimdorfer, Karen. Cultural imperialism or cultural encounters: Foreign influence through protestant missions in Cuba, 1898-1959 : a Quaker case study. Saarbrücken: VDM, Verlag Dr. Müller, 2008.
Find full text
10
Assembly, Canada Legislature Legislative. Bill: An act to amend the act incorporating the Montreal Protestant Orphan Asylum. Quebec: Thompson, 2003.
Find full textBook chapters on the topic "Church Protestant Defence Society"
1
Cohn, Henry J. "Church Property in the German Protestant Principalities." In Politics and Society in Reformation Europe, 158–87. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-18814-7_8.
Full text
2
Brown, Marvin T. "Civilian Empowerment: A Theological Inquiry." In Library of Public Policy and Public Administration, 137–48. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-77363-2_9.
Full textAbstract:
AbstractA theological inquiry into civilian empowerment approaches “god” or “gods” as sources of power. Since our conception of god depends on what we can say—our language—the gods of empowerment belong to our various social worlds. We could understand the flow of power here as one where God empowers the church and then shares it with society, or where God empowers people in society and the church gives witness to it. The protestant theologians Paul Lehmann and Edward Hobbs take the second view. Lehmann’s approach opens us to a community-creating power that other language communities besides the Christian church could articulate and celebrate. Hobbs explains how the Christian trinity exposes our limitations, hubris, and the call to care for others. These theologies reveal our human capacity to create caring communities with the power to call for change.
3
Gerd, Lora. "The Palestine Society: Cultural Diplomacy and Scholarship in Late Tsarist Russia and the Soviet State." In European Cultural Diplomacy and Arab Christians in Palestine, 1918–1948, 273–302. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55540-5_14.
Full textAbstract:
AbstractThis chapter focuses on the role of Russian institutions in Palestine before, during and after WWI. The task of the first Russian mission was the control over the distribution of Russian donations, supporting Orthodoxy against Catholic and Protestant proselytisation and organising pilgrimages. Being founded with both political and philanthropic aims, the Russian organisations in Palestine supported the local Orthodox Arab population. Along with the traditional colonial modes of “soft power” in Palestine and Greater Syria (acquiring land and organising schools), on the eve and during WWI more flexible trends appear, providing a dialogue and cooperation with both the Greek Patriarchate and the Arab party. After the revolution of 1917 the Russian presence in Palestine was reduced to a few institutions of the Russian Church Abroad, and lost its political significance.
4
Häberlein, Mark, and Paula Manstetten. "The Translation Policies of Protestant Reformers in the Early Eighteenth Century. Projects, Aims, and Communication Networks." In Übersetzungspolitiken in der Frühen Neuzeit / Translation Policy and the Politics of Translation in the Early Modern Period, 301–34. Berlin, Heidelberg: Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-67339-3_13.
Full textAbstract:
ZusammenfassungThis article examines the aims and motivations underlying the numerous translation projects initiated or supported by two Protestant organizations—the Anglican Society for Promoting Christian Knowledge (SPCK) in London and the Pietist Halle orphanage—in the early eighteenth century. These projects included translations of the Bible, catechisms, and devotional literature into over twenty-five languages, carried out for the benefit of Protestants abroad as well as for missionary activities among non-Protestant Christians and “heathens”. We survey a broad range of these endeavours and offer a case study of one specific project, the printing of an Arabic Psalter and New Testament for the use of Eastern Christians in London from 1720 onwards. We show that these translation projects were aimed at spreading Protestant piety, particularly in vernacular languages, and at creating a counterweight to the missionary activities of the Roman Catholic Church. However, the two societies did not follow a preconceived strategy; rather, these initiatives were the brainchildren of individual members and often relied on the availability of skilled translators in London and Halle. While many of the projects had limited success, they served as a means of religious self-affirmation for their initiators, who believed they were contributing to building God’s kingdom on earth by spreading the Christian message.
5
Giczi, Zsolt. "Két evangélikus lelkész véleménye a szabadkőművességről az 1870-es és 1880-as évek Magyarországán." In Fontes et Libri, 77–87. Szeged, Hungary: Szegedi Tudományegyetem, 2023. http://dx.doi.org/10.14232/btk.2023.sje.7.
Full textAbstract:
The period of dualism was a golden age for Freemasonry in Hungary. In addition to ordinary citizens, influential politicians and public figures, as well as famous artists and scientists got acquainted in growing number with the “royal art” of Masonic lodges. There were also Protestant ministers among the Freemasons, although there were often contradictory opinions about the organization in their congregations. Through the example of two Lutheran ministers, the study presents the conflicting views on Freemasonry in the ecclesiastical circles of the era. One of them was Gusztáv Poszvék, a minister from Sopron, who popularized the ideas of Freemasonry in his work published in 1877. The other opinion came from Ferenc Gyurátz. He was the minister of the Lutheran congregation in Pápa when he published his thoughts on Freemasonry in 1886. Gyurátz, unlike Poszvék, wrote in a critical, though objective tone about the society of Freemasons. The analysis of the views of the two respectable ministers provides interesting insights into and a better understanding of the so far neglected part of the history of the Protestant church in Hungary – the relationship between the Reformed churches and Freemasonry.
6
García Portilla, Jason. "a) Switzerland: Extreme Positive Case Study (Worldwide)." In “Ye Shall Know Them by Their Fruits”, 269–97. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_18.
Full textAbstract:
AbstractHistorically, Switzerland’s population and cantonal system have been characterised by mixed denominational distribution (Roman Catholics and Protestants). Even if the two main denominations have not always coexisted harmoniously, and despite internal differences, Switzerland is nowadays the most competitive (prosperous) country worldwide with well-recognised political, economic, and social stability.The Swiss case explored the nexuses of prosperity and of a religiously mixed society in which the Protestant Reformation played a prominent historical role in shaping federal institutions. Following the 1848 anti-clerical Constitution, many Conservative Catholics remained in mountainous and rural areas, in an attempt to keep the ancient order. The Catholic ancient order included maintaining the pervasive influence of the Roman Church-State on virtually every moral and social aspect, including education (i.e. the “maintenance of ignorance”). In turn, liberals and Protestants mostly remained in flat areas that were subsequently industrialised. Currently, the historical Protestant cantons tend to be the most competitive, and the mountainous Roman Catholic cantons the least competitive, in the Swiss Confederation. Historically mixed confessional cantons (e.g. Thurgau and St. Gallen) perform in the middle of the cantonal ranking of competitiveness (11th and 13th, respectively, out of 26 cantons). Protestantism in Switzerland may have also contributed to prosperity via democratisation, state secularism and the creation of trust and moral standards. Yet, the influence of Protestantism owes more to its accumulated historical impact on institutions than to the proportion of current followers.
7
Mayer, Annemarie C. "Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle." In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
Full textAbstract:
Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
8
Lamberti, Marjorie. "The Politics of School Reform and the Kulturkampf." In State, Society, and the Elementary School in Imperial Germany. Oxford University Press, 1989. http://dx.doi.org/10.1093/oso/9780195056112.003.0007.
Full textAbstract:
Bismarck’s struggle against political Catholicism and dissatisfaction with the supervision of the schools in the Polish-speaking areas of Prussia propelled the school administration on to a new course after 1870. His choice of Adalbert Falk brought to the head of the Ministry of Education on January 22, 1872 a judicial official who was philosophically close to the National Liberal party. During his seven years in office, Falk broke with the practices followed by his predecessors and introduced measures to dissolve the traditional bonds between the church and the school. The objectives of the school reforms were to professionalize school supervision by the appointment of full-time school inspectors in place of the clergy, to weaken the church’s influence in the school system by curtailing its right to direct the instruction of religion, and to merge Catholic and Protestant public schools into interconfessional schools, providing an education that would dissolve religious particularism and cultivate German national consciousness and patriotic feeling. These innovations thrust school politics into the foreground of the Kulturkampf in Prussia. School affairs became a matter of high politics for Bismarck when groups whom he regarded as enemies of the German Empire coalesced into a Catholic political party in 1870. Opposition in the Catholic Rhineland to Prussia’s aggressive war against Austria in 1866 led him to question the political loyalty of the Catholics, and the political behavior of the Catholics after the founding of the North German Confederation confirmed his suspicion. While the Polish faction in the Reichstag of 1867 protested the absorption of Polish Prussia into a German confederation, other Catholic deputies took up the defense of federalism and criticized those articles in Bismarck’s draft of the constitution that created too strong a central government. In the final vote the Catholics formed part of the minority that rejected the constitution. This act reinforced his image of political Catholicism as an intransigent and unpatriotic opposition. The organization of the Center party was a defensive response to the vulnerable position of the Catholic minority in the new empire, which had a political climate of liberal anticlericalism and Protestant nationalist euphoria that seemed to threaten the rights and interests of the Catholic church.
9
Mulvenna, Gareth. "Drills, Fights and Defence." In Tartan Gangs and Paramilitaries. Liverpool University Press, 2017. http://dx.doi.org/10.5949/liverpool/9781781383261.003.0002.
Full textAbstract:
Chapter One examines the forebears of the Tartan gangs in Belfast throughout the Twentieth-Century, demonstrating that youth sectarian conflict had a strong lineage in the city. The chapter also examines the role of the Boys’ Brigade as a restraining influence on young men during this period, and the strong focus which was placed on a culture of militarism in Protestant working-class communities through involvement with church-led organisations and political enterprises such as the Young Citizen Volunteers during the period of the Irish Home Rule Crises. The chapter also demonstrates how memory and ‘ethno-memory’ are crucial facets in understanding the manner in which the Protestant working-class would respond in defending their communities at the beginning of the Northern Ireland ‘Troubles’.
10
Fraser, W. Hamish. "A Protestant People." In The Edinburgh History of Scottish Newspapers, 1850-1950, 380–400. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399511537.003.0019.
Full textAbstract:
Although the various churches played a huge party in the lives of Scottish people this chapter looks at the part played by newspapers in bringing gradual slackening of the churches’ hold on Scottish culture. What in the earlier decades had often been a virulent anti-Catholicism gave way to a tolerance of differences and a lack of sympathy with more zealous expressions of religious fervour from sections of the Free Church. While there were numerous reassertions that Protestantism was at the heart of Scottish identity, reports on levels of drunkenness and of illegitimacy seemed to challenge the depth of religious commitment. Sabbatarianism and church condemnation of heresy found little sympathy and the press did much towards the secularisation of Scottish society. None the less the issue of disestablishment of the Church remained a highly divisive issue on which most newspapers commented very warily.