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Articles de revues sur le sujet « Church and education – Netherlands – History »

Auteur : Grafiati

Publié le 10 mars 2023

Mis à jour le 11 mars 2023

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Van der Tuin, Leo, and Hans-Georg Ziebertz. "Multikulti: uitdaging of ergernis?" Religie & Samenleving 2, no. 1 (2007): 17–44. http://dx.doi.org/10.54195/rs.13213.

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A comparison between the Netherlands and Germany, concerning religious, cultural and ethnic plurality seems to be very interesting because Germany has surely never defined itself as a multicultural population, as was historically the case in the Netherlands. While pupils in the highest grades of education are supposed to be the coming leaders in their countries, the question is even more interesting: do they continue the history of their parents? The research questions we formulated focus on their attitude to cultural and religious plurality in general, to their view on the question of truth and salvation in different religions and the relation between religions, and last to their attitude to foreigners, called immigrants in Germany and allochthons in the Netherlands. The outcomes of the research are in some way surprising. Dutch pupils – especially the boys – are more negative about the plurality than their German contemporaries. Belonging to a church in Germany appears to connect with a positive attitude to migrants, while in the Netherlands this isn’t important at all, there is a great indifference on this point: The chain of memory seems to be broken in different ways. For the Netherlands there is much to discuss.

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Tampake, Tony, and Setyo Budi Utomo. "IDENTITAS GEREJA SUKU: Konstruksi Identitas Gereja Kristen Jawa (GKJ) Margoyudan dalam Pelayanan Sosial Gereja di Surakarta." KRITIS 28, no. 1 (2019): 53–72. http://dx.doi.org/10.24246/kritis.v28i1p53-72.

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This article discusses the identity of the church Pasamuwan Kristen (community members) of Gereja Kristen Jawa/Java Christian Church (GKJ) Margoyudan, Surakarta, Central Java. Pasamuan Kristen GKJ Margoyudan’s identity construction is based on two factors: internal identity and external identity. By employing documents/literature review and in-depth interviews, this research found that the construction of internal identities of Pasamuan Kristen GKJ Margoyudan was built from the long history of Zending Missionary’s role from the Netherlands. The Zending Missionary had delivered the first identity of GKJ Margoyudan as a church which has characteristic of Javanese fellowship but still following many agreements of European social identity, Javanese culture domination as the main identity, and the church building as community solidarity identity. From the external side, the support came from synod of GKJ as the center of evangelism and the government, especially Central Java government. Synod of GKJ and the government support the church community to preserve Javanese culture through Javanese songs, Javanese language, and other related culture activities. They also transformed the church building into a cultural heritage in order to assimilate it with the social identity. The research found a conclusion that stronger acceptance from others to GKJ Margoyudan is partly because of the social role of the church in education and health since long ago. GKJ Margoyudan is accepted in the wider community as an assimilationist identity.

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Bosman, Hendrik L. "Jacobus Capitein: Champion for Slavery and Resisting Mimic?" Old Testament Essays 34, no. 2 (2021): 1–18. http://dx.doi.org/10.17159/2312-3621/2020/v34n2a18.

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Jacobus Eliza Johannes Capitein (1717-1747) was a man of many firsts-the first black student of theology at the University of Leiden in the Netherlands, the first black minister ordained in the Dutch Reformed Church in the Netherlands, the author of the first Fante/Mfantse-Dutch Grammar in Ghana as well as the first translator of the Ten Commandments, Twelve Articles of Faith and parts of the Catechism into Fante/Mfantse. However, he is also remembered as the first African to argue in writing that slavery was compatible with Christianity in the public lecture that he delivered at Leiden in 1742 on the topic, De Servitute Libertati Christianae Non Contraria. The Latin original was soon translated into Dutch and became so popular in the Netherlands that it was reprinted five times in the first year of publication. This contribution will pose the question: Was Capitein a sell-out who soothed the Dutch colonial conscience as he argued with scholarly vigour in his dissertation that the Bible did not prohibit slavery and that it was therefore permissible to continue with the practice in the eighteenth century; or was he resisting the system by means of mimicry due to his hybrid identity - as an African with a European education - who wanted to spread the Christian message and be an educator of his people?

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KITLV, Redactie. "Book Reviews." New West Indian Guide / Nieuwe West-Indische Gids 65, no. 1-2 (1991): 67–105. http://dx.doi.org/10.1163/13822373-90002017.

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-A. James Arnold, Michael Gilkes, The literate imagination: essays on the novels of Wilson Harris. London: Macmillan, 1989. xvi + 180 pp.-Jean Besson, John O. Stewart, Drinkers, drummers, and decent folk: ethnographic narratives of village Trinidad. Albany, New York: State University of New York Press, 1989. xviii + 230 pp.-Hymie Rubinstein, Neil Price, Behind the planter's back. London: MacMillan, 1988. xiv + 274 pp.-Robert Dirks, Joseph M. Murphy, Santería: an African religion in America. Boston: Beacon Press, 1988. xi + 189 pp.-A.J.R. Russell-Wood, Joseph C. Miller, Way of Death: merchant capitalism and the Angolan slave trade, 1720-1830. Madison, Wisconsin: The University of Wisconsin Press, 1988. xxx + 770 pp.-Anne Pérotin-Dumon, Lawrence C. Jennings, French reaction to British slave Emancipation. Baton Rouge: Louisiana State University Press, 1988. ix + 228 pp.-Mary Butler, Hilary McD. Beckles, White servitude and black slavery in Barbados, 1627-1715. Knoxville: University of Tennesse Press, 1989. xv + 218 pp.-Franklin W, Knight, Douglas Hall, In miserable slavery: Thomas Thistlewod in Jamaica, 1750-1786. London: MacMillan, 1989. xxi + 322 pp.-Ruby Hope King, Harry Goulbourne, Teachers, education and politics in Jamaica 1892-1972. London: Macmillan, 1988. x + 198 pp.-Mary Turner, Francis J. Osbourne S.J., History of the Catholic Church in Jamaica. Chicago: Loyola University Press, 1988. xi + 532 pp.-Christina A. Siracusa, Robert J. Alexander, Biographical dictionary of Latin American and Caribbean political leaders. New York, Westport, London: Greenwood Press, 1988. x + 509 pp.-Sue N. Greene, Brenda F. Berrian ,Bibliography of women writers from the Caribbean (1831-1986). Washington D.C.: Three Continents Press, 1989. 360 pp., Aart Broek (eds)-Romain Paquette, Singaravélou, Pauvreté et développement dans les pays tropicaux, hommage a Guy Lasserre. Bordeaux: Centre d'Etudes de Géographie Tropicale-C.N.R.S./CRET-Institut de Gépgraphie, Université de Bordeaux III, 1989. 585 PP.-Robin Cohen, Simon Jones, Black culture, white youth: the reggae traditions from JA to UK. London: Macmillan, 1988. xxviii + 251 pp.-Bian D. Jacobs, Malcom Cross ,Lost Illusions: Caribbean minorities in Britain and the Netherlands. London: Routledge, 1988. 316 pp., Han Entzinger (eds)

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Selderhuis, Herman J. "Die Bedeutung der Reformation Luthers für die kirchenrechtliche Entwicklung in den Niederlanden." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, no. 1 (2016): 381–405. http://dx.doi.org/10.26498/zrgka-2016-0115.

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Abstract The Impact of Luther’s Reformation on the development of Church Law in the Netherlands. This essay describes how essential the specific history of the reformation in the Netherlands was for the developments of reformed church law in that country. The Dutch reformation was relatively late and was more Calvinistic than Lutheran. Calvin’s model of structuring the church, the essential effect of the refugee situation of many reformed believers and the fact that the revolt as well as the reformation were movements mainly ,from below‘, result in a church polity with the following characteristics: self-government of each individual congregation, active involvement of all church members, independence towards political authorities and a presbyterial-synodical church organisation. This church model was reached through a series of synodical meetings that started in the 1560ies and came to a conclusion at the Synod of Dordt in 1618/1619.

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Spaans, Joke. "Theology, Religious Studies and Church History." NTT Journal for Theology and the Study of Religion 71, no. 1 (2017): 19–30. http://dx.doi.org/10.5117/ntt2017.71.019.spaa.

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Abstract The recent Report of the KNAW-research committee describes the extreme fragmentation of the field of Theology and Religious Studies in the Netherlands. This has negative consequences for the visibility and viability of research. This article focuses on Church History and the various ways it has been conceptualised in various environments. It argues that Church History has been slow to follow the expansion in approaches and subjects of study that has taken place in the historical profession. Although the political climate is not very promising, the only way to go would be a serious effort in catching up, closer cooperation with general historians and between the various branches of Theology and Religious Studies and with the ‘heritage industry’.

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Benedict, Philip. "Of Church Orders and Postmodernism." BMGN - Low Countries Historical Review 136, no. 1 (2021): 59–77. http://dx.doi.org/10.18352/bmgn-lchr.10897.

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Self-avowedly influenced by the postmodernist critique of nineteenth-century ‘positivism’, Jesse Spohnholz's ambitious and multiple prize-winning 2017 The Convent of Wesel: The Event that Never was and the Invention of Tradition speaks at once to the political and institutional history of the Reformed churches of the Netherlands and northwestern Germany, to the role of archiving practices in shaping historical understanding, and to the nature of historical study. This review offers both an extended synopsis and a critique of the book. While recognizing its considerable achievement, it questions its framing of its findings about the Reformation era with reference to the ‘confessionalization’ debate, its reliance on a prefabricated narrative about archives as instruments of power and marginalization, and its mischaracterizations of post-Rankean historical practice and theory. Implications of the book’s findings for further research into the politics and personalities of the Reformation in the Low Countries are also suggested.

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den Hollander, August. "The Dynamic Role of the Bibliothèque wallonne in the History of the Walloon Churches." Church History and Religious Culture 100, no. 4 (2020): 447–62. http://dx.doi.org/10.1163/18712428-bja10008.

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Abstract The Bibliothèque wallonne accommodates a church collection that is the result of distinct archival policies. Tracing the archival history of this collection reveals important shifts in its formation, accessibility, and usage. A travelling archive from 1578, it became a fixed church archive in 1777, and in 1852 was augmented by a separate Walloon Library, with both archives under the management of a Commission des Archives. In 1877, the Commission de l’ histoire des Églises wallonnes was established, whose goal was to write the history of the Walloon churches in the Netherlands, and collecting the necessary sources for doing so. In 1893, after the activities of both commissions were merged, the collections were combined to form what is now the Bibliothèque wallonne. Established primarily as a church archive, the collection is now mostly used for researching the history of the Walloon churches in the Netherlands.

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Vroom, H. M. "Staatsvakken en kerkelijke vakken aan openbare universiteiten." Verbum et Ecclesia 18, no. 1 (1997): 210–31. http://dx.doi.org/10.4102/ve.v18i1.1134.

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Theology at the state universities in the Netherlands since 1876: State disciplines and church disciplines In three contributions the organisation of (protestant) theology in the Netherlands since 1876 has been described. In this first part the Dutch law on higher education (1876) is dealt with, its background (especially separation of state and church and equal treatment of religious traditions). This law has established a dual system (“duplex ordo”): “state professors” and “church professors”, all paid by the government. Various evaluations of this arrangement are discussed and its recent modification and the motifs thereof are given. In practice, the theological faculties at the state universities have been mostly reformed faculties.

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Heitink, G. "Het publieke karakter van de kerk." Verbum et Ecclesia 21, no. 2 (2000): 260–76. http://dx.doi.org/10.4102/ve.v21i2.1258.

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The public character of the churchThe subject of this article is the public character of the church. In the Netherlands one can make a distinction between three actual models. Each of them has had influence on the relationship between church and society in a particular time of history. The first model of A Kuyper, has its roots in the Reformed Churches in the Netherlands (Gereformeerde Kerken) and was important in the first half of the 20th Century. The second model is rooted in the Reformed Church (Nederlandse Hervormde Kerk) of the Netherlands in the period after World War 2. The third model is the ecumenical model of the "church for others", related to the secularized society. In each of these models we can find building blocks for the fourth model, called "open church", which has to be developed in this time of rapid social changes. In this article, the author tries to develop a design for the fourth model. This article is written out of the context of Western Europe. I hope it also can be helpful in the context of South Africa.

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Rutjes, Mart. "The Making of a Fundamental Value." Contributions to the History of Concepts 12, no. 2 (2017): 29–49. http://dx.doi.org/10.3167/choc.2017.120203.

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Separation of church and state is one of the key concepts in contemporary debates in increasingly secular democracies like the Netherlands. It is not only used to describe the legal and political arrangements between the state and religious organizations, but is also part of a larger discursive struggle over national identity and the meaning of citizenship. This article traces the history of the concept of separation of church and state in the Netherlands since the eighteenth century. First, it shows how the concept has always been a contested one. Second, it argues that the current framing of separation of church and state as a fundamental value of Dutch society is relatively recent and is connected to growing secularism and the position of Islam in Dutch society.

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Napel, Henk Ten. "Sejarah Gereja Belanda Austin Friars di City of London: Refleksi Sejarah Gerakan Reformasi-Harapan dan Tantangan." Gema Teologika 2, no. 1 (2017): 55. http://dx.doi.org/10.21460/gema.2016.21.284.

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In the centre of the City of London one can find the Dutch Church Austin Friars. Thanks to the Charter granted in 1550 by King Edward VI, the Dutch refugees were allowed to start their services in the church of the old monastery of the Augustine Friars. What makes the history of the Dutch Church in London so special is the fact that the church can lay claim to being the oldest institutionalised Dutch protestant church in the world. As such it was a source of inspiration for the protestant church in the Netherlands in its formative years during the sixteenth century. Despite its long history, the Dutch Church is still alive and well today. This article will look at the origin of this church and the challenges it faced and the developments it experienced during the 466 years of its existence.

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Napel, Henk Ten. "Sejarah Gereja Belanda Austin Friars di City of London: Refleksi Sejarah Gerakan Reformasi � Harapan dan Tantangan." GEMA TEOLOGIKA 2, no. 1 (2017): 55. http://dx.doi.org/10.21460/gema.2017.21.284.

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Spohnholz, Jesse, and Mirjam G. K. van Veen. "The Disputed Origins of Dutch Calvinism: Religious Refugees in the Historiography of the Dutch Reformation." Church History 86, no. 2 (2017): 398–426. http://dx.doi.org/10.1017/s0009640717000567.

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According to historiographical convention, the experience of exile by Protestants from the Habsburg Netherlands between the 1550s and the early 1570s played a critical role in promoting confessional Calvinism in the early Dutch Republic. But there are too many problems in the evidentiary basis to sustain this conclusion. This essay traces the historiography on the Dutch Reformation in order to isolate where and why this idea emerged. It demonstrates that no specific role for religious refugees in the development of Dutch Calvinism can be found in historical writing from the late sixteenth to the mid-nineteenth century. Only in the late nineteenth century, during a debate about the role of the Dutch Reformed Church in the Netherlands, did the experiences of religious refugees come to take on a specific role in explaining the development of Dutch Calvinism. The idea first emerged among Neo-Calvinists who critiqued state supervision of their church. By the twentieth century, it came to be used by orthodox and moderate Reformed Protestants, as well as liberal and secular academic historians. This paper thus demonstrates that this key interpretive framework for understanding the Dutch Reformation was the product not of developments in the sixteenth-century Habsburg Netherlands, but of religious politics in the Kingdom of the Netherlands in the late nineteenth century.

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WOOD, JOHN HALSEY. "Going Dutch in the Modern Age: Abraham Kuyper's Struggle for a Free Church in the Nineteenth-Century Netherlands." Journal of Ecclesiastical History 64, no. 3 (2013): 513–32. http://dx.doi.org/10.1017/s0022046911002600.

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The nineteenth century witnessed a transition from the ancien régime to the ‘age of mobilisation’, says Charles Taylor, from an organically and hierarchically connected society to a fragmented society based on mass participation, charismatic leaders and organisational tactics. Amid this upheaval the Netherlands Reformed Church faced an unprecedented crisis as it lost its taken-for-granted social status. This essay examines the new legitimation that Abraham Kuyper offered the Church through his Free Church theology, and how various other aspects of his theology, including his baptismal and public theology, developed in conjunction with his ecclesiology. Kuyper's ecclesiology thus offers a case study of problems that ecclesiology in general faced due to the social and cultural shifts of the nineteenth century.

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Fraser, James W. "Church, State, and School." History of Education Quarterly 45, no. 3 (2005): 461–67. http://dx.doi.org/10.1111/j.1748-5959.2005.tb00049.x.

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Meijers, Erica. "White Brothers–Black Strangers: Dutch Calvinist Churches and Apartheid in South-Africa." Exchange 38, no. 4 (2009): 365–80. http://dx.doi.org/10.1163/016627409x12474551163691.

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AbstractAfter apartheid was abolished in 1994, fierce discussions within the Dutch churches on the theme of apartheid were quickly forgotten. However, we could still learn from this important chapter of church history. Erica Meijers argues that the debates during the 1970s and 1980s have their roots in the changes which the churches underwent in the 1950s and 1960s. Apartheid confronted protestant churches with their own images of black and white, their role in the colonial area and their view of the role of the church in society. All this led to a decreasing solidarity with the Afrikaners and a growing focus on black reality in South Africa. White brothers became strangers and black strangers became allies. This is in essence the transformation of attitude which both the Netherlands Reformed Church and the Reformed Churches in the Netherlands underwent between 1948 and 1972.

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De Hart, Joep, and Paul Dekker. "Religie: hoeksteen of steen des aanstoots?" Religie & Samenleving 7, no. 1 (2012): 8–21. http://dx.doi.org/10.54195/rs.12885.

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The Netherlands is a religious tolerant country; the Dutch are not very inclined to pay attention to the belief of politicians, and increasingly they prefer politics and religion to be separated. The picture of the developments in the past decades is mixed: clearly increased doubts about unlimited freedom of religion, a small drop in support for religion as a guide to political action, and a virtually unchanged support for denominational education. These findings suggest a growing awareness of potential negative aspects of religion, a declining role of religion in peoples own lives, and a stable positive attitude towards pluralism. The Netherlands is not a country that is only populated by descendants of Calvin and Voltaire. Among the population there are believers and unbelievers in all shapes and sizes. Between the non church members and church members there are in many points clear differences, but these also exist, outside the churches, between philosophical not interested unbelievers, the adherents of holistic spirituality and solo-religious people, and in church circles between nominal members and regular church goers.

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Forsyth, Alexander. "Developing training for pioneer ministry in the Church of Scotland: Reflections on grounding pedagogy and lessons in practice from abroad." Theology in Scotland 26, no. 2 (2019): 7–27. http://dx.doi.org/10.15664/tis.v26i2.1918.

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This article focusses on the formation and delivery of training and support for pioneer ministry in the Church of Scotland, by (i) reflecting on recent thinking on the place of theological education in enabling missional vocation; and (ii) presenting three case studies of approaches taken by denominations (in the Netherlands, Germany and Aotearoa New Zealand) which share a similar historical tradition with the Church of Scotland and which have seen similar trajectories of decline.

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van der Pol, Frank. "Religious Diversity and Everyday Ethics in the Seventeenth-Century Dutch City Kampen." Church History 71, no. 1 (2002): 16–62. http://dx.doi.org/10.1017/s0009640700095147.

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In the century when heretics in the Netherlands were persecuted, the Dutch Revolt occurred, and events took place that ultimately led to the National Synod of Dordrecht (1618–19), religion and society were clearly interwoven. Research on this period is characterized by an interdisciplinary approach, such as the one used, to remarkable effect, in the recent studies on the cities of the Reformation (Städteforschung). In the Netherlands, the study of the Reformation in urban settings has also become an important field, one in which both church and “secular” historians have made valuable contributions. Historical work on the period after the Synod of Dordrecht displays, however, far less interest in the relationship between religion and society. Despite this shift in historical focus, religion remained a formative factor in the public life of the Dutch Republic long after 1620. The established church retained its central position in society and continued to influence the design and the development of Dutch culture. The religious community regarded its norms as the basis of civil society. The church wanted to create a social practice in which religion played an influential role in urban life and in the ethics of everyday living.

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Schrauwers, Albert. "An Apartheid of Souls: Religious Rationalisation in the Netherlands and Indonesia." Itinerario 27, no. 3-4 (2003): 142–59. http://dx.doi.org/10.1017/s0165115300020805.

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Described in travel books as a ‘sleepy church town’, Tentena is unusual in Indonesia, a nation where ninety per cent of the population is Muslim. In Tentena, on the island of Sulawesi, the proportions are reversed. There, as in much of rural Indonesia, religion clearly demarcates distinct ethnic and class boundaries: the majority of ethnic To Pamona, the indigenous peoples of the area, converted to Protestantism under the Netherlands Missionary Society at the turn of the century. Their church synod offices dominate the town. Largely peasant farmers, the To Pamona are culturally, religiously and economically distinguishable from both the Muslim Bugis traders who live around the market quarter, and from the ethnic Chinese Pentecostal merchants whose large shops dominate the local economy. This confluence of religion and ethnic identity among the To Pamona was fostered by Dutch missionaries who sought to create a ‘people's church’ or volkskerk, of the sort they were familiar with in the Netherlands. Driven by a new respect for indigenous cultures, the missions relativised the church's tenets; they argued that different ‘nations’ like the To Pamona could have their cultures preserved within their ‘national’ churches as long as those traditions were evaluated from a Biblical perspective. This discourse on ‘culture’, and missions in the vernacular, created a ‘nationalist’ religious discourse among the To Pamona infused with the ‘emancipatory’ politics of the churches in the Netherlands. The product of these strategies of incorporation was the religious ‘pillarization’ of the peoples of the highlands of Central Sulawesi, and their division into socially autonomous ethno-religious blocks.

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van der Ploeg, Piet. "The salient history of Dalton education in the Netherlands." History of Education 43, no. 3 (2014): 368–86. http://dx.doi.org/10.1080/0046760x.2014.887792.

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Podmore, Colin. "William Holland's Short Account of the Beginnings of Moravian Work in England (1745)." Journal of Moravian History 22, no. 1 (2022): 54–81. http://dx.doi.org/10.5325/jmorahist.22.1.0054.

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ABSTRACT William Holland's Short Account describes church life in the City of London in the 1730s with special reference to the religious societies and their connections with Wesley's “Oxford Methodists.” He shows how the Moravian Peter Böhler's preaching cross-fertilized these networks' High-Church Anglicanism with the Lutheran doctrine of justification by faith alone and thereby sparked the English Evangelical Revival. Recounting the early life of the resulting Fetter Lane Society, which served as the Revival's London headquarters, Holland emphasizes the frequent visits to and from the Moravian congregations in Germany and the Netherlands. All of this was intended to support his argument that the English Anglican members of Zinzendorf's Brüdergemeine, while accepting the Lutheran doctrine of justification, were neither Dissenters nor “Old Lutherans” (the name Zinzendorf had invented for them in order to distance the Moravian tradition from them). Rather, they had joined the Moravian Church on the understanding that in doing so they were not separating themselves from England's established church but joining a “sister church” in a form of “double belonging.” This text thus illuminates not only the early history of the Moravian Church in England but also Anglican church life in 1730s London and the origins of Wesleyan Methodism.

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Alekseev, Sergey Valerievich. "Secular and church education in Russia." Uchenyy Sovet (Academic Council), no. 10 (September 18, 2022): 664–69. http://dx.doi.org/10.33920/nik-02-2210-07.

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The article discusses the features of the formation of secular and ecclesiastical education. The distinctive features of secular and church education at various stages of development in the history of Russia are demonstrated. The main problems that have developed in the education system, as well as the ways to solve them based on different time periods, are highlighted. The article can be used as a scientific and methodological material in the framework of the preparation of students in the areas of "History" and "Pedagogy".

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Garland, Martha M., and E. G. W. Bill. "Education at Christ Church, Oxford, 1660-1800." American Historical Review 96, no. 1 (1991): 164. http://dx.doi.org/10.2307/2164077.

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Newbould, Ian D. C. "The Whigs, the Church, and Education, 1839." Journal of British Studies 26, no. 3 (1987): 332–46. http://dx.doi.org/10.1086/385893.

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The Whig educational proposals of 1839 are regarded as an important step in the centralization and growth of state control over the education of English working-class children. Introduced by Lord John Russell on February 12, the plan called for state supervision of education by a committee of the Privy Council, the erection of a nondenominational state normal school and two model schools, state inspection of all schools in receipt of the grants established in 1833, and a new system of allocation of those grants based not on the size of the voluntary contributions raised by the National Society or the British and Foreign School Society (BFSS) but on the local needs as ascertained by any “reputable” school society. Historians have viewed the proposals as the inevitable outcome of popular pressures brought to bear on government. Unable to resist their own Erastian urge to attack the privileged position of the church, and persuaded by Brougham, who figured prominently in the 1833 grant and had unsuccessfully proposed a national system as recently as the autumn of 1837, or alternatively by the Radicals J. A. Roebuck and Thomas Wyse, themselves supporters of the Central Society for Education's plans for a national secular system of education, the Whigs are regarded as having responded to popular, reformist demands. “In 1839,” wrote Halevy, “the cabinet yielded.” England was last among the Protestant countries in the matter of primary education; Roebuck, Wyse, and Brougham had failed in their separate efforts to promote the cause; and the government could do little other than propose a remedy for 3 million uneducated children.

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Janse, Wim. "A Century of Historiography: The Nederlands Archief voor Kerkgeschiedenis, 1900–2000." Church History and Religious Culture 90, no. 4 (2010): 651–74. http://dx.doi.org/10.1163/187124110x545209.

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AbstractChurch History and Religious Culture (formerly Nederlands Archief voor Kerkgeschiedenis. Since 1829) is the oldest scholarly journal in the Netherlands that still appears to this day. A reflection of the discipline of academic historiography, the journal is a historical source in itself. This essay focuses on the 1,162 articles that appeared in the Archief between 1900 and 2000, in an attempt to discern in this mirror some developments, changes, and tendencies in twentieth-century Dutch church historiography. The following topics are discussed: 2. the contextuality of church historiography; 1. the effect of the church historian's personality on church historiography; 3. the geographical and chronological range of the Archief; and 4. the Archief and general historiography. The conclusions are that until the 1960s Dutch church historiography, as far as reflected in the Archief, shared the general pillarization of the Dutch establishment. The personal orientations of especially the editors were decisive; the journal's focus was on national Dutch church history; the main object of attention was the late Middle Ages and the early modern period, most of all the sixteenth-century Protestant Reformation. The twentieth-century church historiography in the Archief was a modest reflection of the developments within general historiography; it recognized the importance of interdisciplinarity, but should be characterized as a strong classical discipline based on the study and interpretation of primary sources.

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Pont, A. D. "Die vrye kerk: Enkele opmerkings oor die herkoms en inhoud van die opvatting." HTS Teologiese Studies / Theological Studies 43, no. 1/2 (1987): 25–46. http://dx.doi.org/10.4102/hts.v43i1/2.5724.

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The free church: Some comments on the origins and contents of this idea.In 1859 fifteen members of the then established Nederduitsch Hervormde Kerk in the ZAR notified the Synod of that church that they were relinquishing their membership of the said church to form their own free church. Thus the first Afrikaans free church was formed. In this study the history of the idea of the free church is traced to independentistic tendencies in English puritanism which found its way to the Dutch Nadere Reformatie. From there the idea was carried forward by the Moravians and implanted in the European Réveil. Within the climate, created by the Réveil, the 1834 schism took place in the Netherlands. From this Dutch free church the idea was brought to the ZAR. The contents of the idea are briefly examined and contrasted with the idea of the established church based on the covenant.

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O’Donoghue, Tom, and Judith Harford. "A Comparative History of Church-State Relationsin Irish Education." Comparative Education Review 55, no. 3 (2011): 315–41. http://dx.doi.org/10.1086/659871.

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Janssen, Geert H. "Quo Vadis? Catholic Perceptions of Flight and the Revolt of the Low Countries, 1566–1609*." Renaissance Quarterly 64, no. 2 (2011): 472–99. http://dx.doi.org/10.1086/661797.

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AbstractThis article examines Catholic views of flight, exile, and displacement during the Dutch Revolt. It argues that the civil war in the sixteenth-century Low Countries generated a new imagery of exile among Catholics, a process that was to some extent similar to what had happened to Protestant refugees a few decades earlier. Yet the Dutch case also demonstrates that the contrasting outcomes of the revolts in the Northern and Southern Netherlands led to very different appreciations of exile in Catholic communities in both areas. Habsburg triumph and Tridentine militancy sparked a Counter-Reformation movement in the Southern Netherlands that glorified exile and presented refugees as exemplary forces of an international militant church. In the northern Dutch Republic the revolt created a more ambiguous Catholic identity, in which loyalty to an officially Protestant state could coincide with commitment to the Church of Rome.

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Engel, Arthur J., William J. Baker, and Eric H. F. Smith. "Oxford and the Church of England." History of Education Quarterly 25, no. 3 (1985): 399. http://dx.doi.org/10.2307/368277.

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Rooden, Peter Van. "Dutch Protestantism and its pasts." Studies in Church History 33 (1997): 393–406. http://dx.doi.org/10.1017/s042420840001336x.

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The Dutch Reformed Church acquired its modern past fairly recently, at the beginning of the nineteenth century, during the first years of the new Kingdom of the Netherlands. From 1819 to 1827 the four volumes of Ypeij and Dermout’s History of the Dutch Reformed Church appeared, some two and a half thousand pages all together. The work has not fared well. Its garrulous verbosity, weak composition, and old-fashioned liberalism have been rightly denounced. Only the four accompanying volume with notes, more than a thousand dense pages full of facts and quotations, have been admired for their scholarship. Protestant academic ecclesiastical history prefers to trace its origin to the founding in 1829 of its scholarly journal, the Nederlands Archief voor Kerkgeschiedenis, by the two first occupants of the newly founded chairs for Church history at the universities of Leiden and Utrecht.

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Swing, Elizabeth Sherman, and Marjanne de Kwaasteniet. "Denomination and Primary Education in the Netherlands, 1870-1984." History of Education Quarterly 32, no. 1 (1992): 122. http://dx.doi.org/10.2307/368412.

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RANG, BRITA. "CITIZENSHIP AND EDUCATION IN THE NETHERLANDS BOTTOM‐UP TRADITIONS." Paedagogica Historica 29, no. 3 (1993): 755–65. http://dx.doi.org/10.1080/0030923930290308.

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Wethmar, C. J. "Teologiekroniek - Teologie en Konteks: ‘n Nederlandse diskussie." Verbum et Ecclesia 21, no. 2 (2000): 429–47. http://dx.doi.org/10.4102/ve.v21i2.1269.

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Theology and context: a Dutch discussionIn this article an analysis is made of the lectures presented to a conference on theology between church, university and society, organised by the Netherlands School for Advanced Studies in Theology and Religion in the Dutch town Hoeven from 5 to 7 June of this year. The analysis is preceded by a brief overview of the present state of affairs regarding the provision of tertiary theological education in the Netherlands. The basic tenor of this wide ranging conference was that theology could and should develop a harmonious relationship to all the contexts in which it operates.

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Moehn, Wim. "The Making of the Dutch Form for Adult Baptism." Church History and Religious Culture 102, no. 3-4 (2022): 483–501. http://dx.doi.org/10.1163/18712428-bja10046.

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Abstract The Liturgy of the Dutch Reformed Church came about in several steps from Petrus Dathenus’s 1566 edition of the Psalms to the National Synod of Dordt (1618–1619). During the Post-Acta sessions of Dordt in 1619, it was finally decided to draw up a form for baptism of adults (“de bejaerde”), in addition to the already existing form for infant baptism. This essay shows that the church in the Netherlands could not fall back on texts that were already in use elsewhere in Europe. Both the provincial synods of North- and South-Holland and that of Zeeland provided material that was incorporated into the new form, which gradually replaced the so-called “Corte ondersoeckinge” in the years after the Synod of Dordt.

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Kollman, Paul V. "After Church History? Writing the History of Christianity from a Global Perspective." Horizons 31, no. 2 (2004): 322–42. http://dx.doi.org/10.1017/s0360966900001572.

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ABSTRACTRecent efforts to write the global history of Christianity respond to demographic changes in Christianity and use “global” in three ways. First, “global” suggests efforts at more comprehensive historical retrieval, especially to place the beginnings of Christian communities not within mission history but within the church history in those areas. Second, “global” can refer to the broader comparative perspectives on Christianity's history, especially the history of religions. Finally, “global” can indicate attempts to retell the entire Christian story from a self-consciously worldwide perspective. Recent works also raise new theological and pragmatic challenges to the discipline of church history.

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Zondervan, Ton. "Faith in networks: Religious education of Dutch young adults in a 'post-ecclesial era'." Journal of Youth and Theology 5, no. 1 (2006): 51–66. http://dx.doi.org/10.1163/24055093-90000255.

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In the Netherlands church membership amongst young adults is declining drastically, but interest in religion remains. It takes on other forms, which are found mostly outside the traditional religious institutions. This has important implications for religious education and, concomitantly, for the church as a place of religious learning. In this article I focus on the issue of the localization of religious education, in a society that is transforming into a network-society. My social-theoretical analysis also implies ecclesiological and practical theological issues. Starting from Schillebeeckx' notion of 'negative ecclesiology' I discuss the issue of the need for new ecclesiological metaphors for places of religious learning in a post-modern context, responding to Pete Ward and Miroslav volf. I will also argue that a shift from an ecclesiological to a hermeneutical perspective is needed to be able to reflect adequately on the lived religion of most of contemporary young adults.

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Lewis, Stephen E. "Church and State Education in Revolutionary Mexico City." Hispanic American Historical Review 85, no. 2 (2005): 343–44. http://dx.doi.org/10.1215/00182168-85-2-343.

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Cronshaw, Darren. "Reenvisioning Theological Education, Mission and the Local Church." Mission Studies 28, no. 1 (2011): 91–115. http://dx.doi.org/10.1163/016897811x572203.

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AbstractThere is a fresh wave of interest in local churches reshaping themselves around mission, but what does this mean for theological education? This article draws on the author’s experience as a student and teacher, and innovative approaches at Australian College of Ministries and Whitley College, two Australian theological colleges. It discusses six principles for reshaping theological education around mission and the local church. Theological courses and classes and informal processes for developing leaders will be at their best if they are communal in the classroom, assessment and shared mission; conversational between students and with other sources; contextual and engaged with contemporary needs in society; cross-cultural and engaged with global issues; character forming as part of the curriculum; contemplative both for prayer and space for reflection; and congregationally connected for faculty, students and their research.

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Elshof, Toke. "Choosing a Catholic Primary School: Tracing Lived Catholicism Among Young Parents." Ecclesial Practices 9, no. 1 (2022): 117–32. http://dx.doi.org/10.1163/22144471-bja10034.

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Abstract In Catholic education, three partners collaborate in the education of the next generation: parents, school and church. Since Vatican ii, this cooperation is focused on an integral education that comprises the whole human being, that takes shape in an evangelically inspired school climate which partakes in the mission of the church. Post-conciliar documents of the Congregation of Catholic Education recognise the fading of parental participation, relating this decline to secularisation within multiple worldwide societal developments. In the congregational texts however, the parental voice is barely heard. This article provides insight into that space. Based on qualitive research among parents with children attending Catholic primary schools in the strongly secularised Netherlands, it clarifies the challenges that young parents meet, how these affect the perspectives of Catholic and non-Catholic parents on Catholic education and how the parental religious and secularised backgrounds influence their vision on Catholic-educational partnership.

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Bakker, Nelleke. "Child Guidance and Mental Health in the Netherlands." Paedagogica Historica 42, no. 6 (2006): 769–91. http://dx.doi.org/10.1080/00309230600929534.

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Bakker, Nelleke. "Before Ritalin: children and neurasthenia in the Netherlands." Paedagogica Historica 46, no. 3 (2010): 383–401. http://dx.doi.org/10.1080/00309230903387745.

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Erna, Zonne. "The relation between Parachurch Youth Organisations and the Protestant Church in the Netherlands (PKN)." Journal of Youth and Theology 7, no. 2 (2008): 24–40. http://dx.doi.org/10.1163/24055093-90000187.

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This paper assesses the relationship between parachurch organisations and local congregations with respect to the life orientation and religious education that youth ministry provides young people within these congregations ..Using data from qualitative empirical research the ways in which the partners in this venture relate. is analysed from sociological and theological perspectives on ecclesiology. This analysis suggests that a division of labour is at the same time a demonstration of ecclesial unity.

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Sprunger, Keith L. "Puritan Church Architecture and Worship in a Dutch Context." Church History 66, no. 1 (1997): 36–53. http://dx.doi.org/10.2307/3169631.

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English Puritans have only a small reputation for aesthetic contributions to architecture. In the sixteenth and seventeenth centuries, they worshiped God without making a show of buildings or beautiful ceremonies; consequently, there are few grand Puritan architectural monuments. Nonseparating Puritans, blending into the larger church, put their emphasis on the pure preaching and practice of biblical religion, not on outward appearances. And the Separatists, the strictest of the Puritans, gathered in disguised house-churches. Because of this artistic silence it is easy to downplay the importance of architectural concerns in the early history of Puritanism. Whenever historians mention “Puritan” architecture or “nonconformist” architecture, they are likely to describe it as simple, plain, functional, humble, austere, and practical. While true as far as it goes, this description is not the whole story. An examination of Puritan discussions about architecture in early seventeenth-century Netherlands reveals the interplay of theological and practical factors in creating the “proper” church architecture.

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Hallencreutz, Carl F. "Third world church history — An integral part of theological education*." Studia Theologica - Nordic Journal of Theology 47, no. 1 (1993): 29–47. http://dx.doi.org/10.1080/00393389308600128.

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Sözeri, Semiha, H. K. Altinyelken, and M. L. L. Volman. "Pedagogies of Turkish Mosque Education in the Netherlands." Journal of Muslims in Europe 10, no. 2 (2021): 210–33. http://dx.doi.org/10.1163/22117954-bja10024.

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Abstract This is a study of mosque pedagogies and their relevance for the formation of the moral and political identity of Turkish-Dutch youth. Based on fieldwork in two mosques affiliated with Milli Görüş and Diyanet in the Netherlands, the study identifies three different pedagogies practiced in the mosque classrooms: pedagogy of national identity building, unorthodox pedagogies of bonding, and pedagogies of moral formation. The findings show that teaching activities in both mosques contain messages pertaining to citizenship norms and values in areas such as interaction between different genders, ideas of crime, justice and punishment, relationship to authority and boundaries of individual autonomy. Apart from auxiliary use of Dutch and copying Dutch schools’ motivation and discipline strategies, we did not find specific Dutch aspects of the education that was provided. The intention to create a pious and nationalist diaspora youth was a common denominator for the pedagogies of both mosques.

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Jong, Wim De. "Decolonizing citizenship: democracy, citizenship and education in the Netherlands, 1960–2020." European Review of History: Revue européenne d'histoire 29, no. 6 (2022): 1002–23. http://dx.doi.org/10.1080/13507486.2022.2131507.

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Molendijk, Arie L. ""That Most Important Science": the Study of Church History in the Netherlands in the Nineteenth Century'." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 84, no. 1 (2004): 358–87. http://dx.doi.org/10.1163/187607504x00183.

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Franken, Leni. "Kerk, staat en religieonderwijs." Religie & Samenleving 16, no. 1 (2021): 28–53. http://dx.doi.org/10.54195/rs.11472.

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In Belgium and in the Netherlands, religious education (RE) in state schools as well as in faith-based schools is organized by the (recognized) religious communities/ schools and not by the state. Although RE is in both countries largely secularized and pluralized, it is officially organized in a denominational way. This is different in Scandinavia and in the UK, where the state is responsible for RE which is, accordingly, non-denominational. Also in France and in Luxembourg is the situation different, as RE is no part of the state school curriculum in these nations. In this contribution, I will illustrate how these different RE models are largely influenced by different church-state relations. In order to do so, I will make a distinction between (1) Lutheran and Anglican nations (non-denominational and non- confessional RE); Roman-Catholic nations with a strict separation between church and state (no RE as a separate school subject); and Roman-Catholic and mixed (Catholic + Lutheran/Calvinist) nations with a regime of ‘mutual independence’ between church and state (denominational and often also confessional RE). In a final part, I will illustrate how both in Belgium and in the Netherlands RE policy can change in a more pragmatic way, without institutional changes of their respective church- state regimes. Therefore three strategies are mentioned: (1) denominational and non-confessional RE; (2) a core curriculum RE; and (3 creative constitutional interpretations.

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