Relevant bibliographies by topics / Religous reform in 17c

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Academic literature on the topic 'Religous reform in 17c'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Religous reform in 17c"

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Kadyrov, Ramil Rashitovich, Marat Zufarovich Galiullin, Victoria Ravilꞌevna Sagitova, and Albina Marselevna Imamutdinova. "The religious issue in the Republic of Turkey in the 1950s." Laplage em Revista 6, Extra-A (December 14, 2020): 174–78. http://dx.doi.org/10.24115/s2446-622020206extra-a577p.174-178.

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In this article, based on the principles of historicism and objectivity, the authors consider the measures aimed at solving the religious issue by the government of A. Menderes in Turkey in the 1950s and 1960s. Acute social contradictions in Turkish society were caused by the issue of laicism policy. The separation of religion from the state with the confiscation of a huge material base from the clergy, the closure of theological educational institutions significantly undermined the authority and influence of the Turkish clergy on the socio-political life of the country. In the second half of the 50s, a gradual process of curtailing socio-economic reforms took place, and the Islamic factor is beginning to be actively used in politics. Thus, the authors of the article concluded that religious policy focused on the Islamization of the country.
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Al Ansi, Rezeda Rifovna Safiullina, Ramil Mirgalimovich Galiullin, and Marat Foatovich Safin. "Theological issues on the pages of the tatar press of the early twentieth century." Laplage em Revista 6, Extra-A (December 14, 2020): 167–73. http://dx.doi.org/10.24115/s2446-622020206extra-a576p.167-173.

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The relevance of the problem under study is due to the fact that the Muslim community of our region today, as at the beginning of the 20th century, is at an important stage in the transformation of public life. The article is aimed at illustrating the important role of the first Tatar newspapers and magazines in discussing the burning problems of the Ummah, using the examples of publications by Tatar authors of the early 20th century. After a thematic analysis of the articles and classification of theological issues raised by the authors, we can see that there was a plurality of solutions to various problems that were proposed during the discussions. This experience in the field of society reform and the search for effective solutions to the problems facing the Muslim community is extremely important today and can be useful for religious leaders, teachers of Islamic religious educational institutions.
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Bardgett, Frank D. "The Reformation in Moray: Precursors and Initiation." Journal of Scottish Historical Studies 41, no. 1 (May 2021): 1–37. http://dx.doi.org/10.3366/jshs.2021.0312.

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Evidence from Moray, an area outside the heartland of radical ‘fervencie’, argues that the reach of the reform movement in Scotland was indeed broad, and assists with an answer to the question as to ‘how this Protestant minority was able to impose such profound religous change so rapidly through the country.’ This article explores what is known of precursors to the reformation in the province, seeking to show that, while ambiguity must be acknowledged, the changes after 1560 were not entirely unheralded. It has long been recognised that ‘the determining factor in any area in promoting the reformed faith was the attitude of the local lairds’, so the connections – by kindred, bonding and marriage – between Moray's intricate networks of landowning families and the national brokers of power are explored. This article is concerned primarily with the lairds, the burgesses and the clergy of Moray rather than with the people of the rural parishes. Moray's history during the reformation period also illustrates the negotiation, both of contingencies and between factions, that the process of change involved.
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Kargina, I. G. "The Economic Crisis and the Protestant Congregations in the Contemporary Russia." MGIMO Review of International Relations, no. 1(34) (February 28, 2014): 177–83. http://dx.doi.org/10.24833/2071-8160-2014-1-34-177-183.

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RETRACTEDThe political paradigm shift after the collapse of the Soviet Union, the economic crisis, and the provision of religious freedom were all conducive to the aspirations of a vast majority of the population. They yearn, on one hand, to determine new value guidelines and, on the other, to compensate for the stress, fear, and uncertainty caused by reforms and crisis by means of religion. This can be clearly seen in the unprecedented surge of the levels of religiosity in the country and is directly influenced the dynamic of the diversity of religious organizations. In the last 20 years, a confessional distribution of believers typical of a mosaic cultural tradition and the composition of nationality in Russia has been formed. The overwhelming majority are orthodox, followed by (in descending order) Muslims, Protestants, Catholics, Buddhists, Judaists, and others. At the same time, religiosity in Russia is quite discordant. It is commonplace to consider it to be very spiritual and orthodox-orientated. But research often points at the opposite. For example, the level or religious practice amongst Orthodox Russians is fairly low. In this context, Protestant religious denominations in Russia feature a high level of commitment to all kinds of religious practice within its congregation, extensive involvement in religious dogmas, and a drive towards consolidation and every-day cooperation. Protestants are the most pluralistic and dynamically developing segment of the Russian religious field. Research shows that in the last 20 years, in conditions of the dominant influence of the Orthodox Church on Russian society, a protestant community has been formed, which is economically independent, socially organized, and is one of the most dynamic religious movements. According to expert opinion, even though the number of Protestants is relatively low, the protestant religious denomination can function as a socially and economically active minority, capable of exerting positive influence on the country's development and the overcoming of crises, provided that they will be successful in creating an effective model of internal consolidation.
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Sergunin, Vladimir A. "Reasons and conditions for the development of women community religious movement in the period of the great reforms of 19th century." Tambov University Review. Series: Humanities, no. 188 (2020): 176–86. http://dx.doi.org/10.20310/1810-0201-2020-25-188-176-186.

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The article is devoted to the history of women monasticism in the second half of the XIX and the beginning of XX century. The reasons and conditions of growing expansion for women religious and community movement are being explored. Among the reasons the following are considered: degradation of the system of traditional spiritual values (family, marriage, childhood, secularization of everyday life); decrease of marriage rates, caused by an outflow of the male population to military service and transformation of gender behavior, increase of education, personal identity and social activity of women. The named reasons are stratified in relation to urban and rural female population. The Highest Manifesto on the Abolition of Serfdom of Feb-ruary 19, 1861, the final edition of which was made by St. Philaret (Drozdov), is considered as the main event that influenced the indicators of the quantitative growth of monastic cloisters, which predetermined systemic changes in the life of the state and society. On the basis of all-Russian and local examples, the process of modernization of the traditional communal order is traced, the loss of which was made up for by the communal (cenoby) way of life of the monastery. Statistical indicators of the growth of female monastic activity during the second half of the XIXth century are presented. Attention is focused on the issue of changing mentality under the influence of modernization, practicality, rationalism. The most influential force that changed the traditional mentality of the female part of the population of the Tambov province is characterized by otkhodniki. The testimonies of Russian writers are presented, confirming both the general decline of spiritual and moral values, and the desire to protect traditional spiritual values. The female monastery community is seen as a model for the successive preservation of traditional spiritual Orthodox values. Examples of the high devotion of women nuns of the 19th century are provided.
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Brown, Callum G. "Freedom to reform. ‘The Articles Declaratory’ of the Church of Scotland 1921. By Douglas Murray. (The Chalmers Lectures 1991.) Pp. xii + 179. Edinburgh: T. & T. Clark, 1993. £8.95. 0 567 29216 9." Journal of Ecclesiastical History 46, no. 3 (July 1995): 580–81. http://dx.doi.org/10.1017/s002204690001856x.

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MAAG, KARIN. "Ramus and reform. University and Church at the end of the Renaissance. By James Veazie Skalnik. (Sixteenth Century Essays & Studies, 60.) Pp. xi+172. Kirksville: Truman State University Press, 2002. $39.95. 0 943549 93 0." Journal of Ecclesiastical History 54, no. 3 (July 2003): 564–65. http://dx.doi.org/10.1017/s0022046903277988.

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Draper, Peter. "Thirteenth-century wall painting of Salisbury Cathedral. Art, liturgy, and reform. By Matthew M. Reeve. Pp. xiii+175 incl. frontispiece+42 black-and-white and 17 colour plates. Woodbridge: Boydell, 2008. £45. 978 1 84383 331 4." Journal of Ecclesiastical History 60, no. 03 (July 2009): 583. http://dx.doi.org/10.1017/s0022046909008653.

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Knoll, Paul W. "Ramus and Reform: University and Church at the End of the Renaissance. By James Veazie Skalnik. Sixteenth Century Essays and Studies 60. Kirksyule, Mo.: Truman State University Press, 2002. x + 172 pp. $39.95 cloth." Church History 72, no. 1 (March 2003): 199. http://dx.doi.org/10.1017/s0009640700097079.

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Gunn, S. J. "Women, reform and community in early modern England. Katherine Willoughby, duchess of Suffolk, and Lincolnshire's godly aristocracy, 1519–1580. By Melissa Franklin Harkrider. (Studies in Modern British Religious History, 19.) Pp. xii+176 incl. 6 figs. Woodbridge: Boydell, 2008. £45. 978 1 84383 365 9." Journal of Ecclesiastical History 60, no. 03 (July 2009): 603. http://dx.doi.org/10.1017/s002204690900829x.

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Dissertations / Theses on the topic "Religous reform in 17c"

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Brunner, Daniel L. "The role of Halle Pietists in England (c.1700-c.1740), with special reference to the S.P.C.K." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253773.

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Tricoire, Damien. "Compter sur Dieu. Les conséquences politiques de la Réforme catholique en France, Bavière et Pologne-Lituanie." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040094.

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Dire qu’il n’est pas possible de séparer la religion de la politique avant le XVIIIe siècle, c’est énoncer un lieu commun. Mais comment étudier l’influence des représentations religieuses sur la politique ? Si depuis Marc Bloch et Ernst Kantorowicz de nombreuses études ont été publiées sur la légitimation religieuse du pouvoir temporel, les autres dimensions de la politique, c’est à dire le développement et la réalisation de politiques, ont souvent été négligées. Ainsi, l’historiographie sur la Guerre de Trente Ans et la politique étrangère française sous Louis XIII distingue d’un côté des acteurs motivés religieusement et de l’autre des acteurs motivés politiquement et, de ce fait, ne peut appréhender de manière satisfaisante les débats politiques du XVIIe siècle.En examinant l’impact de la Réforme catholique sur le calcul politique, cette thèse de doctorat propose une démarche qui rassemble la religion et la politique dans toutes ses dimensions. Ce faisant, elle tente de développer de nouveaux récits de l’histoire politique. Les questions du parti dévot, de la Fronde, du caractère de la Guerre de Trente Ans et de l’échec de la monarchie polonaise sont reconsidérées. En outre, elle cherche à donner une vue d’ensemble de la Réforme catholique et de ses conséquences politiques. Une grande attention est accordée à l’émergence de nouveaux cultes politico-religieux favorisant la construction étatique, et en particulier au patronage marial étatique
Common wisdom says that it is not possible to dissociate religion from politics before the 18th century. But how is it possible to study the influence of religious patterns on political action? Since Marc Bloch and Ernst Kantorowicz, a great deal of scholarly work has been written on religious legitimization of political power, yet the other dimensions of politics - the development of policies and the struggles around it - have been somewhat neglected. Historiography about the Thirty Years’ War or French foreign policy under Louis XIII still postulates a dichotomy between religiously and politically motivated actors and, because of this, fails to analyse properly the political debates of the 17th century. Examining the influence of Catholic reform on political calculation in the first half of 17th century, the doctoral thesis proposes a way bridging religion and politics in all its dimensions, and in so doing develops new narratives of political history. The questions of the resistance to war in France, of the Fronde, of the character of the Thirty Years’ War, and of the failure of the Polish monarchy are re-considered. Furthermore, this work provides a general view of Catholic reform and of its impact on political life. It pays particular attention to the new religious-political cults propelling state construction, and especially to the State Marian patronage
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Richard, Nicolas. "Farní klerus a náboženská proměna v pražské arcidiécezi od tridenstkého koncilu do konce 17. století." Doctoral thesis, 2013. http://www.nusl.cz/ntk/nusl-328194.

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Parish clergy and religious change in Prague's diocese from Council of Trent till the end of the 17th century The religious change that happens in Bohemia in the 17th century has no equivalent in the Europe at this time: the whole country, where Catholics were in a very minority, comes back to the roman Church. This evolution is here seen from a very prosaic point of view: how lay people live this change, and so how acts the parish clergy in this matter. Conversion's strategy, at the end of the Council of Trent, was to permit the use of the chalice to the laity. The consequence of this permission was a very hazy situation in the parishes, but Holy See did nothing before the battle of White Mountain, and after the battle, he suppressed chalice, mainly for pastoral reasons. During the Thirty years War, the kingdom is the place of a general reform, which has its origins in the catholic missionary movement of the beginning of the century and in the political theories of this time. Bohemia is strongly marked by the war that acts as a catalyst; at the same time political and religious authorities were lacking. The inhabitants, usually just formal Catholics at the beginning, convert themselves more and more deeply during the 17th century. The eldest, who remembered the non-Catholics services, died during the...
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Book chapters on the topic "Religous reform in 17c"

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"Coping with Poverty: Dutch Reformed Exiles in Emden, Germany – Timothy G. Fehler." In Religious Diaspora in Early Modern Europe, 137–52. Routledge, 2015. http://dx.doi.org/10.4324/9781315654317-17.

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Minnich, Nelson H. "Egidio Antonini da Viterbo, the Reform of Religious Orders, and the Fifth Lateran Council (1512–1517)." In The Decrees of the Fifth Lateran Council (1512–17), 201–51. Routledge, 2018. http://dx.doi.org/10.4324/9781315240336-9.

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Selishchev, N. Yu. "The Religious Motivation in Economy as a Factor of Making the New Technological Structure (On the Example of Activity of the Boer’s Calvinist Bureaucracy (Part 1)." In Theory and Practice of Institutional Reforms in Russia: Collection of Scientific Works. Issue 50, 151–77. CEMI Russian Academy of Sciences, 2020. http://dx.doi.org/10.33276/978-5-8211-0788-6-151-177.

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According to the institutional theory and the theory of long waves, as to RAS corr.-member V.E. Dementiev, the interdependence of development of the Dutch capitalism and Calvinism (or so called the Dutch reformed church) in Holland in 16th – 19th centuries and in the South Africa since the 17th century until today, including the apartheid’s period, is considered. It is studied the Anglo-Dutch and Dutch-Portuguese rivalry and cooperation, the international ties of the Dutch Calvinist bureaucracy, which could create the technologically and industrially developed regime. In details the activity of The Broederbond society and the methods of direct and indirect economic control, which it uses, is analyzed. In addition the conception of the compulsory market, which is described in the diary of the official of the Soviet Communist Party Central Committee A.Chernyaev, is studied. With using Max Weber’s information the interpretation of the covered meaning of the modern Midas list, the best deal makers in High-Tech Venture Capital, is proposed.
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Bramadat, Paul A. "Four Life Histories." In The Church on the World's Turf. Oxford University Press, 2000. http://dx.doi.org/10.1093/oso/9780195134995.003.0005.

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One of the challenges of ethnography is that it requires one to enter into a community and become enmeshed in the web of affinities, opinions, gossip, rhetoric, and beliefs that characterize this group. Then, at the end of fieldwork, one must step outside the others’ world and interpret it for (other) others and oneself. This analytical stage, however, compels one to condense one’s experiences and, indeed, one’s newly acquired friends, to make them more manageable, less indeterminate elements of an academic study. This challenge constitutes both ethnography’s strength and its weakness. Moreover, such a challenge is what makes ethnography a social science: that the vast array of fieldwork experiences must be distilled and communicated in a nonidiosyncratic manner. Unfortunately, the very analytical processes by which the ethnographer’s personal experiences are rendered communicable often flatten out the most interesting parts of the “other.” Ethnographer David Mandelbaum describes this dilemma with poignant clarity: . . . When an anthropologist goes to live among the people he studies, he is likely to make some good friends among them. As he writes his account of their way of life, he may feel uncomfortably aware that his description and analysis omitted something of great importance. His clear friends have been dissolved into faceless norms; their vivid adventures have somehow been turned into pattern profiles or statistical types. (1973:178) . . . Such diminishing of the unique features of specific individuals is rarely the intention of the ethnographer; rather, this effacement is a natural by-product of analyses in which one attempts to make, as I do, for example, broader claims about the place and coping strategies of traditionally religious individuals in a secular culture. Even when the means of making such assertions is a “thick” description (Geertz 1973) of a religious group, it is inevitable that individual differences are sometimes effaced by broader conceptual reflections. Throughout the following chapters, I refer to and often quote many IVCF members at length. The ideal way to render these students’ comments comprehensible would be for me to provide a life history of each speaker before quoting him or her.
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Knoblauch, Hubert, and Sabine Petschke. "Vision and Video. Marian Apparition, Spirituality and Popular Religion." In Traces of the Virgin Mary in Post-Communist Europe, 204–33. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.204-233.

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The chapter demonstrates that spirituality and popular religiosity are built into the Marian apparitions, thus turning them into a contemporary ‘modern’ phenomenon. The study refers to a series of apparitions which happened during 1999 in Marpingen, a German village close to the Western border with France. This village was the setting for a series of Marian apparitions back in the 19th century. These earlier apparitions have recently been subjected to a very thorough study by British historian David Blackbourn (1993). Whereas Blackbourn based his analysis on written documents mostly stored in archives, the authors had not only access to written documents, newspapers and books, but also the exceptional chance to collect video-tape records from the event, and they could also rely on audio-taped statements by the seers. These data, supported by ethnographic field data, are subject to a fine-grained video-analysis provided in the chapter. In Marpingen, it was Marion who began to have visions on May 17 and 20 near the chapel (built by the above-mentioned association) where the earlier apparitions had happened. Thereafter, the three women together had various apparitions near the chapel, mostly in the company of an increasing number of pilgrims. The sixth apparitions on June 13, 1999, was already witnessed by about 4,000 visitors, and on the ninth day of the apparitions, on July 18, 12,000 visitors turned up. The final apparitions were said to be at- tended by 30,000. As a hundred years before, the incident not only attracted masses, there was also some turmoil accompanying the apparitions: television stations turned up and reported critical- ly on the event, the Church prohibited any proclamation by the seers, the seers were threatened and, finally, the village administration and the chapel association got into a conflict. The authors pointed out that when talking about the apparition, we must be aware of the fact that this notion refers not only to a subjective experience by the seers. In order to become an apparition, it needs to be communicated. The communication of the apparition does not only draw on the verbalisation by which the apparition is being reported, i.e. reconstructed. In addition, the apparition is also being performed by the body of the seers who form part of the setting which includes the visitors in relation to the seers and the spatial constellations of other objects. Thus, the authors interpret apparition as a communicative performance of religious action. However, the verbalisation of the cited vision is not, as in other cases, reconstructed after the vision. On the contrary, the seer (Marion) talks into a dictograph which is held by another visionary – Judith – while having the vision. In this way, the apparition is turned into a live report. It may be no accident that this kind of live report is not directly addressed to the live audience. Rather, it is recorded so to be accessible to a larger media audience via audio tapes, transcripts of the visions and a number of books based on these reports. According to Auslander (1999: 39ff.), it is the ‘techno- logical and aesthetic contamination of live performance’. The authors noted that the media are not only added to the event but are imparted in the event to such a degree that they transform it into something different. Thus, the use of the dictograph results in a format of the ‘live report’ on the inner visions. The microphone allows coordinating the actions of the seers with those of the crowd – a phenomenon that was virtually impossible at earlier apparitions. According to the authors, the Marian movement is not only a static remnant of earlier periods but also a form of modern expression against rationality and secularism. The Marian apparition in question, according to the authors, is an example for the modernity of this form of religion by exhibiting the essential features of popular religion. It is not that religion has changed its contents: it is still the realm of the transcendent as the subject matter of religion. However, this subject matter is not an element of cognitive or moral belief; it is something to be experienced subjectively, the reasserting subject being the major instance and locus of religiosity. This way, the analysis of Marian apparitions is a case for the thesis of the modernity of religion and a case that demonstrates what is modern about religion.
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