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Articoli di riviste sul tema "Holiness churches – history – 19th century"
1
Houle, Robert. "Mbiya Kuzwayo's Christianity: Revival, Reformation and the Surprising Viability of Mainline Churches in South Africa". Journal of Religion in Africa 38, n. 2 (2008): 141–70. http://dx.doi.org/10.1163/157006608x289666.
Testo completoAbstract (sommario):
AbstractMuch of the credit for the vitality of Christianity in southern Africa has gone to the African Initiated Churches that date their birth to earlier 'Ethiopian' and 'Zionist' movements. Yet far from being compromised, as they are often portrayed, those African Christians remaining in the mission churches often played a critical role in the naturalization of the faith. In the churches of the American Zulu Mission, the largest mission body in colonial Natal, one of the most important moments in this process occurred at the end of the nineteenth century when participants in a revival, led in part by a young Zulu Christian named Mbiya Kuzwayo, employed the theology of Holiness to dramatically alter the nature of their lived Christianity and bring about an internal revolution that gave them effective control of their churches.
2
Bode, Andrey В., e Tatiana V. Zhigaltsova. "History and Architecture of the Sretenskaya Church in Maloshuyka Village, Onega District of the Arkhangelsk Province". Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 353–67. http://dx.doi.org/10.37816/2073-9567-2022-66-353-367.
Testo completoAbstract (sommario):
The paper deals with the history and architecture of the wooden architecture complex, situated in Maloshuyka (modern name — Abramovskaya village) in Onega District, Arkhangelsk Region. It describes the construction history of the Sretenskaya (Meeting of the Lord) Church (1873) and the bell tower (1807) in detail on the basis of the field research and archival data. The study of archival historical sources made it possible to reveal the architectural appearance of the preceding 18th century Sretenskaya Church. The identified features of its architecture were compared with the analogue Pomor churches. Based on the historical and typological comparison, we have come to the conclusion about the existence of a local church-building tradition. The results obtained include graphic reconstructions of the original appearance of the architectural ensemble in Maloshuyka as well as its appearance during the final stage of its development in the late 19th century. We analyzed historical data on the façade painting of the monuments under study and established that a specific color palette was characteristic of Pomor churches in the 19th – early 20th centuries. Also, the authors introduce new information into the scientific discourse about one lost object — a cemetery. The study resulted in obtaining new data on the history and architecture of Pomor wooden churches.
3
Sesum, Uros. "The role of Jazzar Pasha in the destruction of the sacral monuments on Kosovo: An example of tradition entering historiography". Zbornik Matice srpske za drustvene nauke, n. 168 (2018): 849–72. http://dx.doi.org/10.2298/zmsdn1868851s.
Testo completoAbstract (sommario):
lore from Kosovo, regarding systematic destruction of Serbian medieval churches and monasteries, committed by the local and semi-independent Jashar pasha in the early 19th century, was introduced in Serbian historiography by way of Serbian travelogue literature during the second half of 19th and early 20th century. According to lore, Pasha destroyed monasteries Vojsilovica and Burinci, Samodreza church and several other village churches for the purpose of using building materials for his water mills. Allegedly, construction materials of destroyed church in Lipljan and several surrounding village churches were used for construction of the bridge on river Sitnica, while, also allegedly, he took the floor from Gracanica monastery for his hamam. Lead from the monastery roof was used to cover the mosque in Pristina. After a critical analysis of such lore, it can be stated that Pasha did not demolish a singe church or monastery, but in fact, for his projects, he used materials from the already destroyed temples. These writings of lore, combined with the local population?s perception of him as a cruel master, left a historic view of him as being the main destroyer of Serbian medieval churches and monasteries. Release of lore version of Serbian history, made by folklore writers, contributed to the rapid dissemination of inaccurate information. This had an encouraging affect which, as time went on, associated Pasha?s name with the large number of destroyed churches. In Serbian historiography such usage of travelogue literature from the 19th century and further developed oral tradition recorded by ethnologists as relevant historical sources, have led to the adoption of unverified data as historical fact.
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Milošević, Borivoje. "Žitomislić monastery in the 19th century". Zbornik radova Filozofskog fakulteta u Pristini 54, n. 2 (2024): 211–28. http://dx.doi.org/10.5937/zrffp54-47994.
Testo completoAbstract (sommario):
The Žitomislić Monastery, located not far from Mostar, has been considered one of the most important centres of Serbian spirituality and culture in Herzegovina since its founding. For this reason, it was the subject of extensive scientific research, while the nineteenth century was overlooked due to the lack of primary historical sources. Valuable descriptions of the monastery, providing details about its status and brotherhood, were left by Serafim Šolaja, Nićifor Dučić, and the Russian consul, Aleksandar Giljferding. The beauty of the monastery and its location along the Neretva River, on the way from Mostar to the coast, piqued the interest of many travellers, who left several records about it. A special place in the history of Žitomislić, and Serbian education in general, is held by the Spiritual School, the first of its kind in Bosnian Pashaluk, founded in 1858 by Nićifor Dučić and Serafim Perović. Like other Serbian monasteries and churches in Herzegovina, the Žitomislić Monastery survived the second half of the 19th century with occasional help from Serbia and Russia. Of special historical importance were the connections of Žitomislić with the Russian consuls in Bosnian Pashaluk.
5
Dusil, Stephan. "Pfarrliche Vermögensorganisation zwischen Kirche und Staat: Kirchenpflegen (Kirchenfabriken) in Württemberg im 19. und beginnenden 20. Jahrhundert". Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 108, n. 1 (1 luglio 2022): 243–83. http://dx.doi.org/10.1515/zrgk-2022-0006.
Testo completoAbstract (sommario):
Abstract The Administration of Ecclesiastical Goods between State and Church: Fabricae Ecclesiae in Wuerttemberg in the 19th and 20th centuries. Since the Middle Ages, fabricae ecclesiae served to finance the erection and the maintenance of churches. The Church claimed to freely administer these goods, even if lay men often served as administrators. In the 19th century, the Kingdom of Wuerttemberg took over control of these goods and ordered the state municipality, assisted by local clerics, to govern them. In 1887, the king of Wuerttemberg started a process to separate ecclesiastical from secular goods. After WWI, the fabricae ecclesiae in Wuerttemberg were administered entirely by the Catholic Church. This contribution analyses this evolution from three perspectives, namely universal canon law, state law in Wuerttemberg, and particular canon law. It thereby highlights the tension between self-administration and state control of ecclesiastical goods, especially in the 19th century, and points to the fact that even the Catholic Church was part of the secular ruler’s authority over the church.
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Kaliakina, Aleksandra V. "Fate of books collections in Russian churches". Vestnik of Saint Petersburg State University of Culture, n. 4 (29) (2016): 52–55. http://dx.doi.org/10.30725/2619-0303-2016-4-52-55.
Testo completoAbstract (sommario):
Many centuries the Russian Orthodox Church was the mental leader in Russia. The Orthodox Church had monasteries and churches which accumulated many treasures. Among them were rich collections of manuscripts and books. The collections included chronicles and annals, Holy Bibles, books about Russian Saints, a lot of poems and novels. The libraries hadn’t a good condition for safety and investigation. Therefore it had many losses. The study of the collections was begun from the beginning of the 19th century. Rumyantsev Circle and the Empire Society of Russian History paid special attention to studying of the collections.
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Danielisz, Dóra. "Spatial Formation in 16-19th Century Calvinist Church Architecture: The Calvinist Churches of Sepsiszék". Periodica Polytechnica Architecture 48, n. 1 (12 aprile 2017): 35–44. http://dx.doi.org/10.3311/ppar.10608.
Testo completoAbstract (sommario):
One of the less-known and less researched regions of the Carpathian Basin is Sepsiszék, which as part of Háromszék County, was one of Greater Hungary’s southeastern frontier-guard areas. After the Reformation, the population of the region became almost exclusively the followers of one of the Protestant tendencies with Calvinism gathering the most members. Due to the location of the area, Sepsiszék and its vicinity – the former territory of the county - is home to Europe’s easternmost Protestant communities to this day. Thanks to the unique cultural, religious and social environment, the unique development of local church designs notably enriches the history of Protestant religious architecture.The survey documentation of the area’s 32 Calvinist churches along with the schematic analysis of architectural history was carried out during the summer of 2015. The central question of the research was how did the assessed churches accommodate the spatial demands of the new liturgy, and what tendencies can be identified regarding the shaping of the space. The interior layout, galleries, additions to the buildings, the proportions in the floor plans and spatial ratios will be the topics through which these questions will be answered. After tracing the locally observable main characteristics of Protestant spatial formation, similarities with Hungarian and international examples will also be explored.
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Gerd, Lora A. "The Greek Monasteries of the Pontus and Russia in Modern Times". Vestnik of Saint Petersburg University. History 66, n. 1 (2021): 98–113. http://dx.doi.org/10.21638/11701/spbu02.2021.106.
Testo completoAbstract (sommario):
The article concentrates on one of the aspects of the Eastern question, the Russian struggle for penetration in the Eastern part of the Ottoman Empire in the 19th and early 20th century. This region of Turkey was an object of special attention for the Russian foreign policy. The ecclesiastical aspect of the Russian influence was of special importance: the preservation of Orthodoxy was an important task of the Russian representatives. The traditional method of material aid for the Orthodox monasteries and churches was widely used. They regularly received permissions for gathering donations in Russia. Another method used in the 19th century was the open support of the Orthodox population by the Russian consuls. During the reforms (Tanzimat) in the Ottoman Empire many secret Christians from the eastern regions proclaimed themselves Orthodox. The Russian diplomats after the Crimean war intermediated the conversion of the Crypto-Christians into Orthodoxy. The study of Trapezund and its monasteries by the Russian Byzantologists at the end of the 19th and beginning of the 20th century also contributed to the penetration into the region. In addition to the explicit scholarly results, their research helped to strengthen the Russian authority among the local population. The relationship and cooperation between the Russian commandment and the local clergy during the Russian occupation in 1916–1917 and the scientific expedition of Feodor Uspenskii were the last page of this history. Based on previously unknown archive sources, the article traces how different means of church policy served to strengthen the Russian influence in Eastern Turkey.
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Flikop-Svita, Halina Aljaksandrawna. "«Local altars» ― a unique phenomenon of the Greek-Catholic church in Belarus (late 17th – early 19th centuries)". Studia Slavica et Balcanica Petropolitana, n. 2 (28) (2020): 159–78. http://dx.doi.org/10.21638/spbu19.2020.210.
Testo completoAbstract (sommario):
The article discusses the unique cultural and religious phenomenon which was formed and existed for about a century and a half in the Greek Catholic (Uniate) Church of the Rzeczpospolita — altars, included in the iconostasis. To denote these sacred objects in the Uniate records of the 18th century, as it became known from numerous researched historical documents, the Polish-language term «ołtarze namiesne» («local altars») was used. «Local altars» was created with the setting of the throne to the icons of the local (lower) rank of the iconostasis — hence the name. Their occurrence is related to the adoption of Uniate religious practices, which was originally preserved in the Eastern Christian rites, the Western-Christian traditions. «Local altars» is an alternative to the traditional Catholicism of the side wall of the altars. In liturgical practice they were used with the same purpose — they can serve custom-made mass, but in manufacturing it was more simple and budget method: it was necessary only to put the throne to the iconostasis under the local icon. With time, formed a way of creating iconostases originally included in them aedicules — architecturally designed niches for local icons, which visually resembled the traditional architectural retablo altars. With the abolition of the Uniate Church in 1839 temples were converted to Orthodoxy, and all attributes of Catholicism were dismantled. Up to the present time on the territory of Belarus has no surviving full «local altar» with the throne. The study was conducted on the basis of historical documents of the late 17th – early 19th centuries with descriptions of nearly two thousand parish, branch, monastery and Cathedral Greek-Catholic churches in Belarus. It was found that by 1676 the practice of using «local altars» already existed, as evidenced by the revealed date of creation of the only preserved in Belarus, Uniate iconostasis with aedicules from the Church of Assumption monastery in Zhirovichi village, Slonim district of Grodno region. Thus, the «local altars» to the last quarter of the 17th century became the Uniate practice, where it was used until the early 19th century. Due to the complete loss of the artifacts to date, this sacred phenomenon in the Greek-Catholic churches in Belarus was not known.
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Bogdan Cristian, Vlad. "REACTIONS TO MODERN RELIGIOUS MOVEMENTS IN THE ROMANIAN TERRITORY IN THE NINETEENTH CENTURY UNTIL WORLD WAR I". Analele Universităţii din Craiova seria Istorie 28, n. 2 (28 febbraio 2024): 27–39. http://dx.doi.org/10.52846/aucsi.2023.2.02.
Testo completoAbstract (sommario):
The presence and emergence of Neo-Protestant cults on Romanian territory beginning with 19th aroused several reactions both from traditional churches and from civil authorities. The attitude towards the "newcomers" was different, taking various forms of manifestation. These reactions varied in intensity: from opposition to persecution. They also differed from one territory to another. The authorities (civil and religious) have acted independently of each other and in synergy. Most often the association was led by the pressure from the religious authority towards the political authority. These reactions also produced several effects among the modern religious movements. This presentation will show some of them. It is also worth emphasizing the attitude of civil society where it existed and was preserved in historical sources.
Tesi sul tema "Holiness churches – history – 19th century"
1
Larsson, Mats. ""Vi kristna unga qvinnor" : Askers Jungfruförening 1865–1903 – identitet och intersektionalitet". Doctoral thesis, Uppsala universitet, Kyrkohistoria, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-260411.
Testo completoAbstract (sommario):
The Maiden Association in Asker was founded in 1865 20 kilometers southwest of Örebro in the county of Närke. A group of unmarried women closely connected to the Asker Baptist congregation met for prayer, bible reading and conversations with early democratic overtones. They gathered in a time of change in a variety of areas, both social as well as church-related. The surviving material from these women – in the form of protocols, membership registers, etc. – provides an insight into their reflexive process. The local Maiden Association in Asker becomes a window, a vantage point into something that would otherwise be hard to access: in other words, the situation and thinking of "ordinary" women. The overall aim of this study has been to contribute to the understanding of how continuity and changes during the latter part of the 19th century, mainly in the realm of church history, could influence the thinking and life ideals of nonconformist Christian women. Based on my meeting with the source material, two central questions have been formulated: 1. How did the Maiden Association in Asker, during the time period 1865–1903 and in its context, formulate and shape the identities as Christian, woman and young? 2. Why were they formulated and shaped in this way? The method selected may be described as church historical and hermeneutic, with an inductive approach. The source material is derived from two distinct periods in the life of the association, 1865–1880 and 1888–1903, which has given the opportunity to identify changes over time. Two theoretical perspectives have been established – one based on identity and one based on intersectionality. The investigation shows the clear influence of the holiness movements at the local level in the shape of the Holiness Union and the Örebro Mission Association. But the study also shows that the lives and thinking of women were not only characterized by change, but also by continuity. The church historical changes that the nonconformist religious women in Asker took part in were not a clean-cut break with previous lutheran traditions and conventions.Jungfruföreningen i Asker startade 1865 två mil sydväst om Örebro i Närke. En grupp ogifta kvinnor i nära relation till Askers baptistförsamling möttes för bön, bibelläsning och samtal med tidigdemokratiska förtecken. De hade en egen vald styrelse bestående av uteslutande kvinnor. I föreningen gällde allas rätt att rösta och göra sin röst hörd i samtalen långt innan kvinnlig rösträtt genomfördes i Sverige. I sammankomsterna formulerade de själva frågor, vilka de resonerade kring och sedan nedtecknade de sina slutsatser i samtalsprotokoll. Den lokala Jungfruföreningen i Asker blir ett fönster, ett titthål in i historien. Föreningens kvarlämnade spår i form av protokoll m.m. ger en möjlighet att se in i en svunnen tid och in i en grupp frikyrkligt präglade kvinnors tänkande och livsideal. Dessa ”vanliga” unga kristna kvinnor, de flesta och för de flesta okända, konstruerade sina identiteter som kristen, kvinna och ung i en tid av samhälleliga och inte minst kyrkohistoriska förändringar. Studiens frågeställningar fokuserar på hur dessa identiteter formulerades och gestaltades och varför det skedde på detta sätt, under perioden 1865–1903.
2
Smalridge, Scott. "Early American Pentecostalism and the issues of race, gender, war, and poverty : a history of the belief system and social witness of early twentieth century Pentecostalism and its nineteenth century holiness roots". Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21265.
Testo completoAbstract (sommario):
Early American Pentecostalism had an ambiguous social witness, which contained both radical and conservative elements. The millennarian-restorationist core of the Pentecostal belief system was prophetic and counter-cultural in that it inspired adherents to denounce the injustices of the status quo and announce the justice of the soon-coming Kingdom of God. Consequently, in the earliest years of the American movement, many Pentecostals, professed and practiced (1) racial equality, (2) gender equality, (3) pacifism, and (4) anti-capitalism. However, this prophetic social witness co-existed, from the very beginning, with a strong conservative ethos, which defended the norms, beliefs, and values of nineteenth-century 'Evangelical America' against the apparent religious and cultural 'anarchy' of modern society. As Pentecostal groups (especially white Pentecostal groups such as the Assemblies of God) organised, institutionalised, and rose in socioeconomic status, the prophetic voices of early Pentecostalism were increasingly ignored, and the conservative ethos grew to dominate Pentecostal social concerns.
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Drummond, Anne (Anne Margaret). "From autonomous academy to public "high school" : Quebec English Protestant education, 1829-1889". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65546.
Testo completo
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Dean, Camille K. "True Religion: Reflections of British Churches and the New Poor Law in the Periodical Press of 1834". Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc278395/.
Testo completoAbstract (sommario):
This study examined public perception of the social relevance of Christian churches in the year the New Poor Law was passed. The first two chapters presented historiography concerning the Voluntary crisis which threatened the Anglican establishment, and the relationship of Christian churches to the New Poor Law. Chapters 4, 5, and 6 revealed the recurring image of "true" Christianity in its relation to the church crisis and the New Poor Law in the working men's, political, and religious periodical press. The study demonstrated a particular working class interest in Christianity and the effect of evangelicalism on religious renewal and social concerns. Orthodox Christians, embroiled in religious and political controversy, articulated practical concern for the poor less effectively than secularists.
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Chu, Yiu-kwong. "Between unity and diversity : the role of William Milne in the development of the Ultra-Ganges missions". HKBU Institutional Repository, 1999. http://repository.hkbu.edu.hk/etd_ra/155.
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Dunbar, Paul Lawrence. "Prince Hall Freemasonry: The other invisible institution of the black community". Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5325/.
Testo completoAbstract (sommario):
The black church and Prince Hall Freemasonry both played important roles in the black experience in America. Freemasonry and the black church; one secular, the other spiritual, played equally important, interrelated roles in the way the black community addressed social, political, and economic problems in the eighteenth and nineteenth centuries.
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Pang, Ching-yee, e 彭靜儀. "Other people's children: protestant missionaries, Chinese Christians and constructions of childhood incolonial Hong Kong, 1880-1941". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2011. http://hub.hku.hk/bib/B46603803.
Testo completo
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Clark, Cullen T. "Congregational polity and associational authority : the evolution of Nonconformity in Britain, 1765-1865". Thesis, University of Stirling, 2015. http://hdl.handle.net/1893/23091.
Testo completoAbstract (sommario):
Following the Evangelical Awakening, many of the Nonconformist traditions experienced an evolution in their ecclesiastical structure, resulting in the formation of new associations that frequently acted to establish pragmatic agencies like missionary societies, educational boards and social charities. The transition required new expressions of authority. Understanding the nature of this authority is the chief objective of this study. Chapter One introduces the various themes and goals of the study. Chapter Two explores the Hampshire Congregational Union. In addition to the Union’s structure, David Bogue and the Gosport Academy were central to this group’s identity. Chapter Three focuses on the Lancashire Congregational Union in the North West of England, home to William Roby, the central figure within Lancashire Congregationalism. Chapter Four covers the Lancashire and Yorkshire Baptist Association and the later Lancashire and Cheshire Baptist Association, where John Fawcett was the primary influence. The New Connexion of General Baptists, Chapter Five, was under the authoritative direction of Dan Taylor, a former Methodist and a zealous evangelist. Chapter Six analyses the Scotch Baptists. Peculiar among Baptists, it was created under the leadership of Archibald McLean. The British Churches of Christ, Chapter Seven, closely resembled the Scotch Baptists but were different in some fundamental ways. Finally, in Chapter Eight, patterns of associational authority among these associations will be compared and assessed. Authority among Nonconformist associations, particularly those denominations practising congregational polity, was exercised on the grounds of doctrinal purity and evangelistic expansion. As the nineteenth century continued, the organisational structures grew more complex. In turn, increased control was voluntarily granted to the organisations’ governing bodies so they might more efficiently minister. Following the Awakening, these voluntary bodies found new life as a pragmatic expression of Evangelical zeal.
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"Hermeneutical strategies of the Bible: a case study of Chinese Protestant Christians in late Qing (1860-1900)". 2011. http://library.cuhk.edu.hk/record=b5894815.
Testo completoAbstract (sommario):
Chan, Chi Him.Thesis (M.Phil.)--Chinese University of Hong Kong, 2011.
Includes bibliographical references.
Abstracts in English and Chinese; includes Chinese.
Abstract
Acknowledgement
Table of Contents
Notes on the Style
Chapter Chapter 1: --- Introduction
Chapter 1.1 --- Christianity and Late Qing China (1860-1900)
Chapter 1.2 --- The Sources and Their Authors
Chapter 1.3 --- Outline of the Thesis
Chapter Chapter 2: --- Literature Review
Chapter 2.1: --- Works on Chinese Protestant Christians in Late Qing
Chapter 2.1.1: --- Chinese Protestant Christians' Reception of the Bible
Chapter 2.1.2: --- Historical Context of Chinese Protestant Christians
Chapter 2.1.3: --- History of Translation of the Chinese Bible
Chapter 2.2: --- Methodological Review
Chapter 2.2.1: --- Challenges from Hermeneutic Theories
Chapter 2.2.2: --- Hermeneutical Communities and Hermeneutical Strategies
Chapter 2.2.3: --- Cultural Differences and Linguistic Peculiarity
Chapter Chapter 3: --- The General Reception of the Bible by Chinese Protestant Christians
Chapter 3.1: --- Chinese Protestant Christians' General Attitudes towards the Bible
Chapter 3.2: --- Chinese Protestant Christians' Reception of the Old Testament
Chapter 3.3: --- Chinese Protestant Christians' Reception of the New Testament
Chapter Chapter 4: --- "Christianity, Heterodoxy and Social Order"
Chapter 4.1: --- Late Qing Context: Christianity as Heterodoxy
Chapter 4.1.1: --- Legacy of the Taiping Rebellion
Chapter 4.1.2: --- Mingjiao and Christianity
Chapter 4.1.3: --- "Sorcery, Rebellion and Heterodoxy"
Chapter 4.1.4: --- Conflicts over the Building of Churches
Chapter 4.2: --- The Decline of the Qing Dynasty
Chapter 4.2.1: --- The Corruption of the Qing Administration
Chapter 4.2.2: --- The Advance of the West and the Decline of the Qing Court
Chapter 4.3: --- Jesus and his Kingdom in Context
Chapter 4.3.1: --- The Background of the Reception of the Kingdom of Heaven
Chapter 4.3.2: --- The Kingdom of Heaven as the Kingdom for the Dead
Chapter 4.3.3: --- The Kingdom of Heaven Promotes Social Order
Chapter Chapter 5: --- "The Bible, Chinese Traditions and Confucianism"
Chapter 5.1: --- Confucianism and Chinese Traditional Values
Chapter 5.1.1: --- The Development of Academic Confucianism until Late Qing
Chapter 5.1.2: --- The Three Sects and the Tradition of Moral Books
Chapter 5.2: --- Chinese Protestant Christians' Interpretation of the Bible
Chapter 5.2.1: --- Accusation of Violation of Filial Piety and Christians' Response
Chapter 5.2.2: --- The Idea of Reward and Punishment according to Human Behavior
Chapter 5.2.3: --- Salvation on both Morality and Faith
Chapter 5.3: --- Chinese Protestant Christians' Attitudes towards Confucianism
Chapter 5.3.1: --- The Real Heir of Confucianism
Chapter 5.3.2: --- A Tide of Anti-Confucianism?
Chapter Chapter 6: --- Conclusion
Appendix: List of Transliteration of Name used in this Thesis
Bibliography
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Lutz, Oliver. "DIE WALISISCHE ERWECKUNG UND IHRE AUSWIRKUNG AUF DIE DEUTSCHSPRACHIGE SCHWEIZ (1904/05)". Diss., 2018. http://hdl.handle.net/10500/25212.
Testo completoAbstract (sommario):
Summaries in German and English.Die vorliegende MTh-Dissertation ist eine missionsgeschichtliche Untersuchung. Sie beschäftigt sich mit der Entstehung der Erweckung in Wales (1904/05), indem sie diese zunächst in den Kontext weltweiter Erweckungen in jenem Jahrzehnt setzt, die gesellschaftlichen und kirchlichen Entwicklungen in Wales vor der Erweckung darstellt und anhand von Primär- und Sekundärliteratur die Entstehung der Erweckung untersucht. Es werden biografische Meilensteine im Leben von Evan Roberts, der herausragenden Persönlichkeit jener Erweckung, bis zum Höhepunkt seines Wirkens nach seiner ersten Missionsreise kritisch beleuchtet. Menschen aus der Schweiz sind nach Wales gereist, um die Erweckung zu erkunden. Parallel zu den Ereignissen sind zahlreiche Artikel und Schriften entstanden, um eine Erweckung in der Schweiz anzufachen. Die Arbeit untersucht die Auswirkungen der Erweckung von Wales auf die deutschsprachige Schweiz und deren Rezeption im historischen Kontext. Aus den Quelltexten wird in missiologischer Perspektive eine wegweisende Richtung für heute eröffnet.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Libri sul tema "Holiness churches – history – 19th century"
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Schwanz, Keith. Satisfied: Women hymn writers of the 19th-century Wesleyan/Holiness movement. Grantham, Pa: Wesleyan/Holiness Women Clergy, Inc., 1998.
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2
Vinson, Synan, a cura di. The Holiness-Pentecostal tradition: Charismatic movements in the twentieth century. 2a ed. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 1997.
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3
1970-, Kang S. Deborah, a cura di. Catholicism and the shaping of 19th century America. Cambridge: Cambridge University Press, 2011.
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4
Bishwas, Markus. The Christian missions and their activities in the central provinces during the 19th century. Bhopal: Kailash Pustak Sadan, 1986.
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Kreft, Werner. Die Kirchentage von 1848-1872. Frankfurt am Main: P. Lang, 1994.
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Sudhoff, Karl. Protestant theology in the nineteenth century: Its background and history. Grand Rapids, Mich: William B. Eerdmans Pub., 2002.
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N, Porter A., a cura di. The imperial horizons of British Protestant missions, 1880-1914. Grand Rapids, Mich: W.B. Eerdmans Pub., 2003.
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Morris, J. N. Religion and urban change: Croydon, 1840-1914. [London]: Royal Historical Society, 1992.
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1957-, Friedrich Martin, a cura di. Sozialer Protestantismus im Vormärz. Münster: Lit, 2001.
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Andrews, Stuart. Unitarian radicalism: Political rhetoric, 1770-1814. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2003.
Cerca il testo completoCapitoli di libri sul tema "Holiness churches – history – 19th century"
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Sanders, Cheryl J. "The Sanctified Churches and Christian Reform: Confronting the Barriers of Race, Sex, and Class". In Saints In Exile, 17–34. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195098433.003.0002.
Testo completoAbstract (sommario):
Abstract One of the distinctive contributions the Sanctified church movement has made to the historical evolution of North American Protestantism is the involvement of blacks, women, and the poor at all levels of its ministry. Although some of the mainstream churches are beginning to ordain and appoint women pastors in significant numbers and are showing some interest in multiculturalism and outreach to the poor, as the twentieth century draws to a close, the Sanctified church begs for recognition as a place where poor black women and men have been empowered to do ministry since its inception during the late nineteenth century. The shifting patterns of inclusion and exclusion in these churches are governed by two primary factors, namely, the egalitarian doctrine of the Holy Spirit, on the one hand, and the impact of racist, sexist, and elitist societal norms on the other. Considered as a matter of ethical concern, the dynamics of race in the Holiness, Pentecostal, and Apostolic churches may have more to do with the orientation toward interracial ministry than with the actual levels of white and black participation. The five “original” bodies that constitute the Sanctified church tradition-the United Holy Church of America, the Church of Christ Holiness, U.S.A., the Church of God in Christ, the Fire Baptized Holiness Church of God in the Americas, and the Pentecostal Assemblies of the World-share a similar history with regard to race.
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Samson, Jane. "Fijian and Tongan Methodism". In The Oxford History of Protestant Dissenting Traditions, Volume IV, 409–32. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199684045.003.0019.
Testo completoAbstract (sommario):
Pacific islanders have made Christianity their own, including the Methodism introduced by British missionaries in the early nineteenth century. At times, island Methodism has challenged political and social traditions, dissenting from racism against immigrant communities or undemocratic rule. In other cases, Methodism has enjoyed privileged status as the established religion of the land. In Tonga it thrived under royal patronage. In Fiji it attracted nationalists whose racial essentialism drew it into a military coup and the machinations of a dictator. Either way, Methodist churches have been challenged in recent decades by breakaway revival movements and new denominations, many of which seek to return Methodism to its roots in spiritual holiness. These challenges continue to reflect the active agency of islanders in shaping the religious life of their communities.
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Arnau, Alexandra Chavarría. "Churches as Assembly Places in Early Medieval Italy". In Power and Place in Europe in the Early Middle Ages, 203–15. British Academy, 2019. http://dx.doi.org/10.5871/bacad/9780197266588.003.0009.
Testo completoAbstract (sommario):
Since the end of the 19th century, Italian historiography concerning the beginnings of the ‘comune’ has identified the expression ante ecclesia in convento, from chapter 343 of the Lombard Edict of Rothari, as evidence of an early medieval communal organisation based on earlier Roman structures. This interpretation is of significance not only for the history of cities, but also for the countryside and the organisation of commons. This chapter explores the function of churches and their surroundings as places of assembly, analysing other Italian written sources that mention meetings of a non-ecclesiastical character in relation to these buildings, and introduces the archaeological evidence to identify where exactly these meetings could have been conducted
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Sterlikova, Sofiyanina A. "Bishop Andrey (worldly Aleksandr Ukhtomskiy) — founder of the journal “Employee of Transcaucasian Mission”". In Abkhazia in Russian Literature of the 19th — 20th Centuries: in 3 vols. Vol. 1, 341–78. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/arl-2021-1-341-378.
Testo completoAbstract (sommario):
The article provides a brief overview of the history of the Sukhum diocese, as well as provides more detailed information about Bishop Andrey (worldly Aleksandr Ukhtomskiy), who occupied the Sukhumi Eparchy in 1911–1913. An outstanding undertaking by Bp. Andrey was the establishment of the Church-missionary journal “Employee of the Transcaucasian Mission”, which published sermons, articles of religious-moral, church-historical, ethnographic content, discussed issues of missionary affairs, church-social and church-school. One of the main problems of Sukhumi eparchy was the paganism of the population; in each issue of the “Employee” this issue was considered from different angles. Covering the life of parishes, the publication posted on its pages information about parish churches, their history and condition; these testimonies are gaining undoubted value today. It is a reliable picture of the life of Abkhazia in the first decades of the 20th century created by statistical data published in the “Employee” — on the number of births, married and buried parishioners, on the composition of the population and religion. The journal also published the so-called “Travel Notes” that told about the travels of clergymen to remote corners of Abkhazia to communicate with local residents. Some of the publications of the materials of the journal “Employee of the Transcaucasian Mission” are offered to the readers’ attention.
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Jackson, Alvin. "Untied Kingdoms". In United Kingdoms, 349—C7P50. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192883742.003.0007.
Testo completoAbstract (sommario):
Abstract This chapter summarizes the entire book. It argues that the history of the unions of Britain and Ireland has been intimately associated with a European and indeed global history of union states: British diplomacy served to export union in the early 19th century, and overseas union polities were a sustained influence on British and Irish constitutional debate. Unions failed because they lacked vision and were characterized by controversial birth narratives: they often failed to generate commemorative cultures. They lacked an overarching identity, although dynastic identities helped to fill part of this lacuna. Unions were often created with an economic purpose, and they were therefore susceptible to economic downturn; although the perception of unequal distribution within union polities was often more significant than objective impoverishment. Unions were often asymmetrical polities; and the pre-eminence of a single partner nation created a tendency towards dominance and homogeneity which in turn generated nationalist push-back. Unions often failed, however, because of the disillusionment and disinvestment of unionists. Failure came too when weakening union polities sought internal unity through external warfare. On the other hand, longevity and survival have been less understood themes in the historiography of union, although increasingly the historiographies of the United Kingdom and the Habsburg empire have been united by an emphasis upon their respective tenacity. Unions were characterized by unifying institutions such as monarchy, aristocracy, parliament, and state churches. Union polities often became highly successful at managing dissent—either through cultures of negotiation or through more direct and forceful strategies.
Atti di convegni sul tema "Holiness churches – history – 19th century"
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Zenuch, Peter. "ON THE LITURGICAL LANGUAGE AND CULTURAL IDENTITY OF THE BYZANTINE-SLAVIC CHURCH IN THE HANDWRITTEN EDUCATIONAL MANUALS, IN THE 18TH CENTURY, UNDER THE CARPATHIAN MOUNTAINS". In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.18.
Testo completoAbstract (sommario):
The Educational manuals, which were fully applied in the 18th and 19th centuries, were a substantial part of the educational and cultural formation of a man. They provided simplified answers to various religious questions, questions concerning biblical and ecclesiastical history, or even Christian morality. They also taught about the origin of church holidays, ceremonies and the origin of liturgical languages used in individual local churches. These interpretations have been contained in various educational or interpretative manuals and manuscript collections. The structure of these handbooks was an excellent tool for the successful education of local churches. The paper focuses on the characterization of selected scientific manuscripts from the 18th century, which provide a contemporary picture of knowledge related to the linguistic and liturgical tradition under the Carpathian Mountains, associated with the Cyril and Methodius heritage. Manuals with these educational dimensions were used in educational training and upbringings in the environment of the Mukachevo Greek Catholic Church, in the 18th century.
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Bataveljić, Dragan, e Wolfgang Rohrbach. "POLOŽAJ SRPSKE PRAVOSLAVNE CRKVE U USTAVIMA MODERNE SRBIJE". In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.185b.
Testo completoAbstract (sommario):
In this paper the author first presents the history of Serbian Orthodox church which dates from the Middle Ages, pointing out its autonomous status which was proclaimed in 1219. The development of Serbian Orthodox Church and its rising to the highest dignity lasted one and half century when its further progress was interrupted by Ottoman conquest. The period of their rule was very harsh for Serbia and its people, as well as for their church since the Ottomans systematically vandalized and destroyed medieval monasteries and Orthodox churches. Its rise to the rang of patriarchate in 1346 lasted only one century, since after the fall of Smederevo in 1459 the Patriarchate of Peć was terminated. The following century was Dark Age for the survival of our church and the fight for its revival. Finally in 1557, the patriarchate was restored with its seat in Peć and remained there for two centuries to be terminated again in 1776. It was not before the middle of the 19th century that the hierarchy in Karlovac established the Patriarchate of Serbian Church in Sremski Karlovci which at that time belonged to Habsburg Monarchy. However, the position of Serbian Orthodox Church did not improve and only with the passing of Hattisharif, the Sultan’s charter, in 1830, did the Serbian Orthodox Church receive the true autonomy with the prospects of better days ahead. Yet, again, the First World War brought new destruction of churches and persecution of priests and church dignitaries. The creation of the first state of South Slavs, Yugoslavia, and the events that followed gave hope that a comprehensive revival of the church would take place, along with its improved position. But this hope was dispersed with the outbreak of the Second World War. After the war and the establishment of a communist government and its repression of all religious activities, the Serbian Orthodox Church faced bleak future. Only in 1990s did the situation change. The author of this paper has followed the origin, development, position, status and all other relevant aspects of Serbian Orthodox Church analyzing the available documentation, particularly the constitutions that were adopted in various historical periods, all the way up to the latest one, so called Mitrovdan Constitution, adopted in 2006.
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Bitko, Sanita. "CHURCH INTERIORS AND DIGITAL NARRATIVES: LATVIAN CHURCH HERITAGE IN THE DIGITAL AGE". In 10th SWS International Scientific Conferences on SOCIAL SCIENCES - ISCSS 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscss.2023/sv13.20.
Testo completoAbstract (sommario):
Today, digitalisation is widely discussed in the context of various institutions whoseoperational guidelines have made it a daily routine and a necessity for making informationaccessible to the public. The digitisation of museum collections is of particularimportance, both in terms of making them accessible to the public and for art historyresearch. However, many art objects are not only in museums, but also in churches,where, unlike the above-mentioned institutions, digitisation is not a priority and anecessity for them to continue to fulfil their tasks for the public. Considering that most ofthe sculptures created in Latvia before the middle of the 19th century are located inchurches, the paper focuses on the issues related to sacred interiors, digitisationpossibilities and their necessity. The paper analyses a number of problems and proposessolutions to the questions of what digitisation should be in order to give the maximumvalue, rather than digitisation for digitisation's. What are the benefits of a high quality,research-based digitisation of sacred interiors in the Latvian and European context. Theauthor highlights the necessity and importance of creating a digital database of sacredinteriors and masters, ensuring the circulation and accessibility of information not onlyfor art history research, but for society as a whole. The availability of information willcreate the possibility not only to see but to understand what you see and to appreciateuniqueness.