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Sandsmark, Signe. "Response to Andrew Wright". Journal of Education and Christian Belief 2, nr 2 (wrzesień 1998): 109–14. http://dx.doi.org/10.1177/205699719800200205.
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THE BIBLE GIVES us important presuppositions for our understanding of reality, human nature and purpose and these presuppositions influence our educational thinking and practice. Andrew Wright claims that a dualism in Lutheran theology supports reconstructioism rather than transformationism. However, dualism comes in many forms and not all of them are unbiblical. The alleged dualism of Lutheran theology is simply an attempt to hold together apparently contradictory aspects which are in fact complementary. Luther's two governments cannot be separated and it is not possible for us to know when God is using his left or his right hand. Luther himself and many Lutherans do not conform to Wright's caricature. Neither a transformationist view of learning nor Lutheran theology will have a universal answer to the question of whether Christian children should be educated in Christian schools or common schools.
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Santos, Ademir Valdir dos. "Education and faith: Luther ideas, German immigration to Brazil and the community-organized schools (19th-20th centuries)". Perspectiva 37, nr 4 (19.12.2019): 1040–58. http://dx.doi.org/10.5007/2175-795x.2019.e53832.
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The research aims to analyze, based on the relations between German immigration, Lutheranism and the process of creation of schools, the historical incorporation of ideas on education of Luther and its influence in the south of Brazil, in a period between the second decade of century XIX and the first decades of the twentieth century. The methodology is characterized by documentary research with the use of sources referring to the creation of schools, discussed based on a bibliographic reference that includes Luther texts and studies that deal with the links between religion and schooling. The results highlight the importance attributed to the school by Luther, understanding him as a religious reformer of Education. They show that the creation of schools by groups of German Lutheran immigrants in the Brazilian South is justified by their foundation in Lutheran conceptions. The schools were created so that children and young people could have access to religious principles and overcome the difficulties of living in a cultural environment different from that of the regions of origin. These reasons were reinforced by the absence of primary schools maintained by the government, either in the Empire period or in the first decades of the Republic. It is concluded that community schools founded on the colonies meant responses to the divine call to act in human education in harmony with faith, being understood as a result of Lutheran inspiration.
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Bacon, Joan Kent, i Kelsey Elizabeth Erickson. "Special Education in Lutheran Schools". Journal of Religion, Disability & Health 14, nr 4 (29.10.2010): 355–67. http://dx.doi.org/10.1080/15228967.2010.517430.
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Žak, Lubomir. "Martin Luther, Sergei Nikolaevich Bulgakov and Pavel Alexandrovich Florensky: an unexpected convergence regarding the concept of the “new theology”". Caminhos de Diálogo 10, nr 17 (17.11.2022): 273–89. http://dx.doi.org/10.7213/cd.a10n17p273-289.
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Luther, on the one hand, and Bulgakov and Florensky on the other, are theologians who at first glance show numerous differences. They belong to different historical periods and different geographical and linguistic areas, to different Christian denominations and to different schools of theology. From another point of view, however, these three figures show a series of convergences regarding one of the main aims of their intellectual activity: the elaboration of a “new theology” capable of generating a better understanding and transmission of the living and life-giving truth of Christian revelation. Adopting an epistemological perspective as the basis of an analysis of their theologies, the present article seeks to highlight an unexpected agreement between the epistemological choices that the three theologians make on their way to the creation of a new theological model. The study invites the reader to consider that, as in the case of the two Russian theologians, one of the problems for the interpretation and reception of Luther’s theology lies in his epistemological particularity. This fact is relevant to the Catholic-Lutheran dialogue.
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Kuhn, Malcus Cassiano, i Arno Bayer. "A Matemática no Pequeno Luterano na década de 1940". Jornal Internacional de Estudos em Educação Matemática 13, nr 2 (3.10.2020): 172–82. http://dx.doi.org/10.17921/2176-5634.2020v13n2p172-182.
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ResumoO artigo é recorte de uma pesquisa sobre a Matemática nas escolas paroquiais luteranas gaúchas do século XX e tem por objetivo analisar as edições do periódico O Pequeno Luterano, editadas na década de 1940, com ênfase para o discurso matemático veiculado no mesmo, por meio dos textos, imagens e enunciados, suas intencionalidades e abordagens. O periódico foi editado para o público infantil pela Igreja Evangélica Luterana do Brasil, por meio da Casa Publicadora Concórdia de Porto Alegre, no período de 1939 a 1966. Com abordagem qualitativa e análise de fontes documentais, a pesquisa possui aporte metodológico na pesquisa histórica e no conceito de cultura escolar, para análise das 86 edições do Pequeno Luterano (1939-1949). O principal objetivo dos editores do periódico era, de forma lúdica, inserir as crianças na prática religiosa luterana por meio de textos, histórias, informações e curiosidades de cunho moral e religioso e de formação geral. Foi usado no ensino das diferentes áreas do conhecimento nas escolas paroquiais luteranas gaúchas do século passado. Os editores propunham desafios matemáticos para desenvolver o raciocínio lógico das crianças e valorizavam as habilidades concretas e abstratas do aprendizado matemático através do cálculo escrito e mental, em forma de atividades lúdicas. Cálculos foram relacionados com a biografia de matemáticos e os conhecimentos matemáticos integrados a histórias de cunho moral e religioso, com o propósito de manter as crianças inseridas na prática religiosa luterana.Palavras-chave: História da Educação Matemática. Escolas Paroquiais Luteranas Gaúchas. Periódico Infantil.AbstractThe article it’s a clipping of a research about the Mathematics in the gaucho Lutheran parochial schools of the 20th century and has aims analyze the editions of the journal The Little Lutheran, edited in the 1940s, with emphasis on the mathematical discourse conveyed in it, through texts, images and statements, their intentions and approaches. The journal was edited for the infantile public by the Evangelical Lutheran Church of Brazil, through of the Concordia Publishing House of Porto Alegre, in the period of 1939 to 1966. With qualitative approach and analysis of documentary sources, the research possui methodological approach on history research and on concept of school culture, to analised of the 86 editions of the journal Little Lutheran (1939 1949). The principale aims of the editors of the journal was, de forma lúdica, insert the children in the Lutheran religious practice through of texts, stories, information and curiosities of nature moral and religious and of general education. Was used, complementarily, in the teaching of the different areas of knowledge in the gaucho Lutheran parochial schools of the past century. The editors proposed mathematical challenges to develop the logical reasoning of the children and valued the concrete and abstract skills of the mathematical learning through of the written and mental calculation, in form of playful activities. Calculations were related to the biography of mathematicians and the mathematical knowledges integrated with stories of moral nature and religious, with the purpose of keeping the children inserted in Lutheran religious practice.Keywords: History of Mathematics Education. Gaucho Lutheran Parochial Schools. Children’s Journal.
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Rosnes, Ellen Vea. "Negotiating Norwegian Mission Education in Zululand and Natal during World War II". Mission Studies 38, nr 1 (20.05.2021): 31–58. http://dx.doi.org/10.1163/15733831-12341773.
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Abstract Missionaries from the Lutheran Norwegian Mission Society (NMS) came to South Africa from the 1840s. By 1940, more than 6000 pupils were attending NMS-owned schools in Zululand and Natal. World War II brought about different forms of negotiations between the missionaries and other actors. The War resulted in the missionaries losing contact with their central board in Norway and the provincial authorities of the Union were among those bodies who came to rescue them financially. Local congregations took over more of the mission responsibilities and the nature and forms of cooperation with other Lutheran missions changed. Added to these changes was the growing aspiration among Zulu pastors for more independence that also manifested itself in the management of schools. This paper presents an analysis of the ways in which the Norwegian missionaries negotiated their educational work in Zululand and Natal during the World War II period.
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Nogueira, Sandra Vidal. "A tradiçao luterana e comunitária nas escolas da IECLB: Aproximações com os ideais de democratização da educação". REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 10, nr 15 (18.07.2016): 35. http://dx.doi.org/10.20890/reflexus.v10i15.356.
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O texto aborda a tradição luterana e comunitária nas escolas da Igreja Evangélica de Confissão Luterana no Brasil (IECLB), destacando a Reforma Protestante para os ideais de democratização da educação. Parte-se do pressuposto que essas comunidades, cuja membresia é, por razões histórias, delineada a partir da etnia, têm contribuído sobremaneira para o incremento da educação, principalmente no Sul do Brasil. Entendida num sentido mais amplo, o conceito de educação que subjaz ao ideário luterano possibilita o domínio e a compreensão da “palavra” e a sua prática cria condições para “o livre libertado”, nas palavras de Martin Lutero. Em síntese, consta-se que o grande desafio enfrentado nacontemporaneidade consiste em buscar a centralidade dos ideais da Reforma que foi sendo construído, alicerçado nas seguintes diretrizes pedagógicas: 1) Reciprocidade e interação entre escola e comunidade; 2) Liberdade de expressão, autonomia de pensamento e igualdade de oportunidades; 3) Desenvolvimento integral do serhumano.The text covers the Lutheran tradition and community schools the Evangelical Church of Lutheran Confession in Brazil (IECLB), highlighting the Protestant Reformation to the ideals of democratization of education. This is on the assumption that those communities whose membership is by stories reasons outlined from the ethnic group, have contributed greatly to the growth of education, especially in southern Brazil. Understood in a broader sense, the concept of education that underlies the ideology Lutheran enables mastery and understanding of the "word" and its practice creates conditions for "free released" in the words of Martin Luther. In summary, it stated that the major challenge facing nowadays is to seek the centrality of the ideals of the Reformation that was being built, based on the following educational guidelines: 1) Reciprocity and interaction between school and community; 2) Freedom of expression, freedom of thought and equal opportunities; 3) full development of the human being.
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Kuhn, Malcus Cassiano, i Arno Bayer. "O DESENVOLVIMENTO DO PENSAMENTO PROPORCIONAL NAS ESCOLAS PAROQUIAIS LUTERANAS DO RIO GRANDE DO SUL NA PRIMEIRA METADE DO SÉCULO XX". Cadernos de Pesquisa 23, nr 2 (1.09.2016): 89. http://dx.doi.org/10.18764/2178-2229.v23n2p89-106.
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O artigo aborda o desenvolvimento do pensamento proporcional nas escolas paroquiais luteranas do Rio Grande do Sul na primeira metade do século XX. Em meados de 1900, o Sínodo Evangélico Luterano Alemão de Missouri, hoje Igreja Evangélica Luterana do Brasil, iniciou sua missão nas colônias alemãs gaúchas, fundando congregações religiosas e escolas. Estas escolas estavam inseridas num projeto comunitário que buscava ensinar a língua materna, a matemática, valores culturais, sociais e, principalmente, religiosos. Baseando-se na história cultural e na análise de conteúdo, analisaram-se a Segunda e a Terceira Aritmética da série Concórdia, editadas pela Igreja Luterana para suas escolas paroquiais. Verificou-se que no estudo da regra de três simples direta foi explorada a dedução da unidade para a multiplicidade, a dedução da multiplicidade para a unidade e a dedução da multiplicidade para a multiplicidade. Estas formas de desenvolvimento do pensamento proporcional foram aplicadas na regra de três simples inversa, na regra de três composta, na repartição proporcional e na regra de companhia ou regra de sociedade. Observou-se ainda que a proposta pedagógica da Terceira Aritmética traz o estudo da regra de três simples e composta antes de desenvolver os conceitos de razão e de proporção.Palavras-chave: Pensamento Proporcional. Ensino da Matemática. Escolas Paroquiais Luteranas.THE DEVELOPMENT OF THE PROPORTIONAL THINKING IN THE LUTHERAN PAROCHIAL SCHOOLS OF RIO GRANDE DO SUL IN THE FIRST HALF OF THE TWENTIETH CENTURYAbstract: The article discusses the development of the proportional thinking in the Lutheran parochial schools of Rio Grande do Sul in the first half of the twentieth century. In mid-1900, the Synod Evangelical Lutheran German of Missouri German, today Evangelical Lutheran Church of Brazil, started his mission in the gaucho German colonies, founding religious congregations and schools. These schools were included in a community project that sought to teach the mother tongue, the Mathematics, and cultural, social, and principally religious values. Based on the cultural history and content analysis, analyzing the Second and the Third Arithmetic of the Concordia series, edited by the Lutheran Church for their parochial schools. Verifying that in the study of three simple direct rule was exploited the deduction of the unit for the multiplicity, the deduction of the multiplicity for the unity and the deduction of the multiplicity for the multiplicity. These forms of development of the proportional thinking were applied in the three simple inverse rule, in the three composite rule, in the proportional apportioning and in the company rule or rule of society. It was also observed that the pedagogical proposal of the Third Arithmetic brings the study of the three simple rule and composed before developing the concepts of ratio and proportion.Keywords: Proportional Thinking. Mathematics Teaching. Lutheran Parochial Schools. EL DESARROLLO DEL PENSAMIENTO PROPORCIONAL EN LAS ESCUELAS PARROQUIALES LUTERANAS DEL RIO GRANDE DEL SUL EN LA PRIMERA MITAD DEL SIGLO XXResumen: El artículo aborda el desarrollo del pensamiento proporcional en las escuelas parroquiales luteranas del Rio Grande do Sul, en la primera mitad del siglo XX. En mediados de 1900, el Sínodo Evangelico Luterano Alemana del Missouri, hoy Iglesia Evangelica Luterana del Brasil, comenzó su misión en las colonias alemanas gauchas, fundando congregaciones religiosas y escuelas. Estas escuelas estaban incluidas en un proyecto comunitario que trataba de enseñar la lengua materna, la matemática, los valores sociales, los culturales y sobre todo los religiosos. Balseándose de la historia cultural y el análisis de contenido, se analizó la Segunda y la Tercera Aritmética de la serie Concordia, editado por la Iglesia Luterana para suyas escuelas parroquiales. Se encontró en esto estudio de la regla de tres simple directa fue explotado la deducción de la unidad a la multiplicidad, la deducción de la multiplicidad a la unidad y la deducción de la multiplicidad a la multiplicidad. Estas formas de desarrollo del pensamiento proporcional fueron aplicadas en la regla de tres simple inversa, en la regla de tres compuesta, en la repartición proporcional y en la regla de compañía o regla de la sociedad. Se observó todavía que la propuesta pedagógica de la Tercera Aritmética aporta el estudio de la regla de tres simple y compuesta antes de desarrollar los conceptos de razón y proporción.Palabras clave: Pensamiento Proporcional. Enseñanza de la Matemática. Escuelas Parroquiales Luteranas.
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Strauss, Gerald. "The Social Function of Schools in the Lutheran Reformation in Germany". History of Education Quarterly 28, nr 2 (1988): 191. http://dx.doi.org/10.2307/368489.
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Meriläinen, Juha. "‘Holy and Important Duty’ – The Finnish Evangelical Lutheran Church in America as a Preserver of the Finnish Language and Culture from the 1890s to 1920s". Journal of Migration History 5, nr 1 (25.04.2019): 160–87. http://dx.doi.org/10.1163/23519924-00501007.
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From its establishment in 1892 until the 1920s the largest Finnish ethnic church in the United States, the Finnish Evangelical Lutheran Church in America, better known as the Suomi Synod, was among the staunchest defenders of Finnish language and culture. The synod built a network of Sunday and summer schools, coordinated by the Michigan-based Suomi College, that not only offered religious instruction but also spread the Finnish language and national romantic ideals to immigrant children. Tightening immigration laws and increasing demands for national unity in the 1920s led many immigrant institutions, including the ethnic Lutheran churches, to Americanisation. A debate concerning a language reform also started in the Suomi Synod, but was rejected by the nationalistic-minded wing. Adherence to the Finnish language alienated the younger generation and led to a drastic but temporary decline in the church’s membership.
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Franken, Leni. "Kerk, staat en religieonderwijs". Religie & Samenleving 16, nr 1 (1.01.2021): 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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Freedman, Joseph S. ""Professionalization" and "Confessionalization": the Place of Physics, Philosophy, and Arts Instruction At Central European Academic Institutions During the Reformation Era". Early Science and Medicine 6, nr 4 (2001): 334–52. http://dx.doi.org/10.1163/157338201x00181.
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AbstractDuring the sixteenth and early seventeenth centuries, physics was regularly taught as part of instruction in philosophy and the arts at Central European schools and universities. However, physics did not have a special or privileged status within that instruction. Three general indicators of this lack of special status are suggested in this article. First, teachers of physics usually were paid less than teachers of most other university-level subject-matters. Second, very few Central European academics during this period appear to have made a career out of teaching physics. And third, Reformation Era schools and universities in Central Europe emphasized language instruction; such instruction not only was instrumental in promoting the confessional-i.e., Calvinist, Lutheran, and Roman Catholic-agendas of those same schools and universities, but also helped to prepare students for service in nascent but growing state governments.
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Thaarup, Jørgen. "Grundtvig and John Wesley – A Study of Convergence in Their Theologies". Grundtvig-Studier 70 (31.12.2019): 47–77. http://dx.doi.org/10.7146/grs.v70i0.121900.
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John Wesley (1703-1791) and Nicolai Frederik Severin Grundtvig (1783-1872)were two very influential theologians, Wesley in eighteenth-century AnglicanEngland and Grundtvig in nineteenth-century Lutheran Denmark.1 They becamereformers of the Protestant concept of Christian thinking within their respectivecontexts of church and society. Wesley’s theological ideas and ecclesiasticalinitiatives have spread internationally, forming and influencing new churches,schools, hospitals, and universities in many countries. Grundtvig’s ideas haveinspired theological and pedagogical understanding not only in Denmark butalso, more broadly, in Scandinavia and internationally.
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Clyne, Michael. "Bilingual Education—What can We Learn from the Past?" Australian Journal of Education 32, nr 1 (kwiecień 1988): 95–114. http://dx.doi.org/10.1177/000494418803200106.
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This paper shows that bilingual education has a long tradition in Australia. In the 19th century, primary and secondary schools operating German-English, French-English or Gaelic-English programs, or ones with a Hebrew component, existed in different parts of Australia. The most common bilingual schools were Lutheran rural day schools but there were also many private schools. They believed in the universal value of bilingualism, and some attracted children from English-speaking backgrounds. Bilingual education was for language maintenance, ethno-religious continuity or second language acquisition. The languages were usually divided according to subject and time of day or teacher. The programs were strongest in Melbourne, Adelaide and rural South Australia and Victoria. In Queensland, attitudes and settlement patterns led to the earlier demise of bilingual education. The education acts led to a decline in bilingual education except in elitist girls or rural primary schools and an increase in part-time language programs. Bilingual education was stopped by wartime legislation. It is intended that bilingualism can flourish unless monolingualism is given special preference.
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Szymańska, Kamila. "In the shade of the gymnasium. Lutheran scholarship in Leszno in the 17th century". Studia z Teorii Wychowania X, nr 2 (27) (30.06.2019): 9–25. http://dx.doi.org/10.5604/01.3001.0013.6785.
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Apart from the Czech Brethren, the Lutherans were another large religious group in the 17th-century Leszno. They came to Leszno in 1628 from nearby Silesia, mainly from Góra. They formed an organized community using the German language, with a strong idenity. From the beninnig of their stay in Leszno, they applied for their own school. Initially, they sent their children to the school of the Czech Brethren. In 1638, they were granted the privilege to found elementary school and school for girls. There were also small private schools. In 1659 a Latin school was established, which was to be an alternative to the gymnasium of the Brethren for religious reasons. The level of education in tltheran schools in Leszno is confirmed by the number of students studying at German universities, including in Frankfurt (Oder), Leipzig and Jena.
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Koryl, Jakub. "Beasts at School: Luther, Language and Education for the Advancement of Germanness". Journal of Early Modern Christianity 6, nr 1 (26.04.2019): 111–34. http://dx.doi.org/10.1515/jemc-2019-2006.
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Abstract The article aims at answering three complementary questions – why the implementation of the Lutheran idea of Christian renewal was possible by means of the German tongue alone; how the language can get beyond its merely communicative and descriptive purposes; and finally when can the performative analogy between speaking and being become essential for the language itself? Consequently, it discusses Luther’s concept of language as the primary vehicle for cultural change in terms of religion and confession, the socio-political agenda and national aspirations. Such a concept involved a great deal of theoretical considerations regarding pragmatic and most of all performative effectiveness of language, that altogether enabled Luther to provide his fellow-countrymen with a language which was culturally self-assertive, founded upon usage rather that abstract rules, and therefore understandable to common men, measurably affecting their way of being. For that reason Luther’s educational aims and his reform of divine worship, being the direct beneficiaries of that discovery, were taken into consideration, together with their social impact on the new cultural modes of comprehending the qualities that distinguish one community from another. Accordingly, the article discusses the language discovered by Luther (Hochdeutsch) as a cultural understructure having an effect on every feature that defines Lutheranism (and the Lutheran collective identity in particular) in respect of politics, religion, values and knowledge. For such a language, more than anything else, was able to take all the German peculiarities into account, and to make Germans finally capable of overcoming the spiritual and corporeal supremacy of the Roman Latin (lingua Romana). A closer insight given here into a pre-Lutheran period of that Roman-German cultural encounter leaves no doubt that Luther himself was often following the footsteps of fifteenth-century German humanists like Jakob Wimpfeling, Rudolph Agricola and Conrad Celtis. Although Germans “are and must remain beasts and stupid brutes,” as Luther declared, nonetheless language, by means of education, and divine worship could finally liberate those beasts from Roman-Latin standards, that is from a foreign way of speaking and being.
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Kuhn, Malcus Cassiano, i Arno Bayer. "As Operações de Adição e Subtração nas Aritméticas Editadas para as Escolas Paroquiais Luteranas do Século XX no Rio Grande do Sul". Jornal Internacional de Estudos em Educação Matemática 10, nr 3 (6.02.2018): 141. http://dx.doi.org/10.17921/2176-5634.2017v10n3p141-153.
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O artigo discute as operações de adição e subtração com números naturais nas aritméticas editadas pela Igreja Evangélica Luterana do Brasil, por meio da Casa Publicadora Concórdia de Porto Alegre, para as escolas paroquiais luteranas do século XX no Rio Grande do Sul. Baseando-se na pesquisa histórica e no conceito de cultura escolar, analisaram-se a Primeira Aritmética da série Ordem e Progresso, a Primeira Aritmética da série Concórdia e duas edições da Segunda Aritmética da série Concórdia. Essas aritméticas apresentam algumas propostas de ensino alicerçadas no método intuitivo, enquanto outras refletem a tradição pedagógica da memorização, com ênfase no desenvolvimento de habilidades para o cálculo mental e escrito, com precisão e foco nos algoritmos e procedimentos de cálculo das operações de adição e subtração. As edições da Segunda Aritmética ainda trazem exercícios e problemas contextualizados com a realidade dos alunos das escolas paroquiais luteranas gaúchas e apresentam as provas reais da adição e subtração, destacando-se a ideia da adição e subtração como operações inversas e a prova dos 9.Palavras-chave: História da Educação Matemática. Adição. Subtração. Livros de Aritmética. Cultura Escolar.AbstractThe article discusses the operations of addition and subtraction with natural numbers in the arithmetic edited by Evangelical Lutheran Church of Brazil, through Concordia Publishing House of Porto Alegre, to the Lutheran parochial schools of the 20th century in Rio Grande do Sul. Basing on historical research and on concept of school culture, analyzing the First Arithmetic of the Order and Progress series, the First Arithmetic of the Concordia series and two editions of the Second Arithmetic of the Concordia series. These arithmetic present some teaching proposals grounded in the intuitive method, while others reflect the pedagogical tradition of memorization, with emphasis on the development of skills for the mental and written calculation, with precision and focus in the algorithms and procedures of calculation of the operations of addition and subtraction . The editions of the Second Arithmetic still bring exercises and problems contextualized with the reality of the students of the gaucho Lutheran parochial schools and present the real proofs of addition and subtraction, emphasizing the idea of addition and subtraction as inverse operations and the proof of the 9.Keywords: History of the Mathematics Education. Addition. Subtraction. Arithmetic Books. School Culture.
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Anderson, Sally. "Religionens mange dimensioner: Skoleteologi og muslimske børn i en dansk provinsskole". Tidsskrift for Islamforskning 8, nr 2 (5.02.2017): 77. http://dx.doi.org/10.7146/tifo.v8i2.25337.
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This article is based on fieldwork with young Muslim refugees from Iraq, Iran and Afghanistan, who attend small-town schools in the Danish countryside. The article explores the Danish schools’ ’mixed bag’ approach to religious education. Drawing on theology, philosophy, cultural history and the sociology of religion, the national curriculum privileges evangelical Lutheran Christianity while postulating a universal ’religious dimension’ in people’s lives. The article discusses how this school theology that highlights a common human religious attitude simultaneously excludes any serious discussion of a child’s relationship with God and the many other dimensions of religion that impact the lives of Muslim refugee children. While reporting that they enjoy learning about Christianity, Muslim children also feel compelled by God, family, classmates and their teacher’s lack of knowledge of Islam to find and hold on to their own religious convictions. In this they are surprisingly little helped by a subject designed to get at the religious dimension in people’s lives.
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Plakyda, Valeriy. "The Evolution of the Swedish State Educational and Language Policy Regarding Sami People (1870–1990’s)". Ethnic History of European Nations, nr 60 (2020): 72–79. http://dx.doi.org/10.17721/2518-1270.2020.60.08.
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The article discusses the Swedish ethnopolicy in relation to Sami people in language and educational spheres, its influence on national and local indigenous languages usage, the evolution of this policy during the last decades of XIX and XX centuries and the state of the modern educational situation. The author examine the dynamics of the Swedish Kingdom’s language-educational policy development, causes, and aftereffects of governmental institutions; Swedish and Sami organizations and single activists actions, which influenced the indigenous public educational system. The attention is concentrated on the main action aspects of this sphere with the determination of positive and negative consequences. Moreover, the conducted study identified the main reasons of language-educational changes from the side of governmental administrative institutions and Swedish Lutheran Church, which happened under the influence of internal (the northern lands colonization, governmental fears about Sami hypothetical possibilities of attraction to separatist activism, Sami cultural development factitious leaving) and external (the development of European-wide and world ideas, theories and mainstreams – Social Darwinism, Nazism, Liberalism, etc.) factors. The author describes the educational process in a special form of «kota-schools», which were adapted to Sami nomadic lifestyle, but at that time they were assimilation instrument for the indigenous people. Also, the research explains the main causes of the educational system downfall. The article highlights the «reconciliation» process between the Lutheran Church and Sami people, where the introduction of Sami language and its dialects in church liturgy and religious literature publishing stimulated the process. The study presents information about law basement evolution, which provided and regulated the usage of Sami language in different spheres of life.
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Orbán, Imre. "Az egyházak helyzete Makón az őszirózsás forradalom idején". Belvedere Meridionale 33, nr 2 (2021): 5–39. http://dx.doi.org/10.14232/belv.2021.2.1.
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With a population of more than 35,000, Makó was one of the most populous and important cities in Hungary. Makó was the seat of Csanád county. Its religious life was characterized by diversity. The Reformed Church was the largest. The Roman Catholic Church was strong, with a significant Greek Catholic and Lutheran community. Almost two thousand Jews also lived in the city. Several church schools operated here. After the lost World War I, Hungary, which had been part of the Austro-Hungarian Monarchy until then, declared its independence. The Aster Revolution of 1918 created completely new conditions for the operation of churches and religious communities in the country and, in Makó. Political life continued to radicalize, and church-critical and anti-church forces grew stronger. This endangered, among other things, the property of the churches, their educational institutions, and the system of religious education. The article examines how the life of the churches of Makó developed in the new circumstances, especially in view of the fact that, as early as January 30th 1919, far-left forces seized power in the city, ahead of national processes.
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Kotliarov, P. "THE MELANCHTHONIAN SCHOOL REFORM: A HUMANIST PARADIGM". Bulletin of Taras Shevchenko National University of Kyiv. History, nr 133 (2017): 32–35. http://dx.doi.org/10.17721/1728-2640.2017.133.2.07.
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In this paper, we focused on the plan for the school of Eisleben (1525) by Philipp Melanchthon, which reveals the main trends of the Melanchthonian school reform in the early 16th century. We have outlined several important tasks set by Melanchthon to create a special educational space based on pietas and erudition. It is important also to clarify correlation between religious and Humanist elements in school plans and to highlight requirements for teachers in the newly founded schools. As we have found out, religious studies were scheduled only for for Sunday. Students were not expected to pass any tests; they only had to listen to the teacher’s explications. It was shown that, firstly, this school plan is essential for understanding of the young Melanchthon-humanist’s ideas, who renounced the former church school system and tried to restore inherent to school functions: to provide education and ethical upbringing. This is why the humanist take distance from theology – as from a Catholic one, so from a Lutheran. Secondly, Melanchthon tried to protect school from theological disputes, which were inevitable in confessional heterogenic Germany. This is why it was important to separate school from church. Melanchthon envisaged a careful integration of the religious component in school plans. The humanist supposed that this reduced religious lessons were provide future politicians, officials, teachers and pastors with pietas alongside studia. Melanchthon also assigned an important place to an individual approach to education and upbringing of students, which would take into consideration their psychophysical and intellectual peculiarities. In our opinion, it can be regarded as beginnings of the pedagogical psychology.
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Stockigt, Clara. "Early Descriptions of Pama-Nyungan Ergativity". Historiographia Linguistica 42, nr 2-3 (31.12.2015): 335–77. http://dx.doi.org/10.1075/hl.42.2-3.05sto.
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Summary Ergative marking and function are generally adequately described in the grammars of the small minority of the Aboriginal Australian Pama-Nyungan languages made before 1930. Without the benefit of an inherited descriptive framework in which to place foreign ergative morphosyntax, missionary-grammarians engaged a variety of terminology and descriptive practices when explaining foreign ergative structures exhibited by this vast genetic subgroup of languages spoken in an area larger than Europe. Some of the terminology had been previously employed in descriptions of other ergative languages. Other terms were innovated in Australia. The great distances separating missionary-grammarians describing different Pama-Nyungan languages, and the absence of a coordinating body fostering Australian grammatical description, meant that grammars were produced in geographic and intellectual isolation from one another. Regional schools of descriptive influence are however apparent, the strongest of which originates in grammars written by Lutheran missionaries of the ‘Adelaide School’. The synchronic descriptions of Pama-Nyungan languages made by missionary-grammarians in Australia informed the development of linguistics in Europe. There is however, little evidence of the movement of linguistic ideas from Europe back into Australia. The term ‘ergative’ to designate the case marking the agent of a transitive verb and the concept of an absolutive case became established practice in the modern era of Australian grammatical description without recognizing that the same terminology and concept of syntactic case had previously been employed in descriptions of Pama-Nyungan languages written in German. The genesis of the term ‘ergative’ originates in the description of Australian Pama-Nyungan case systems.
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Doe, Norman. "The Teaching of Church Law: An Ecumenical Exploration Worldwide". Ecclesiastical Law Journal 15, nr 3 (15.08.2013): 267–92. http://dx.doi.org/10.1017/s0956618x13000422.
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Religion law – the law of the state on religion – has been taught for generations in the law schools of continental Europe, though its introduction in those of the United Kingdom is relatively recent. By way of contrast, within the Anglican Communion there is very little teaching about Anglican canon law. The Church of England does not itself formally train clergy or legal officers in the canon and ecclesiastical laws that they administer. There is no requirement that these be studied for clerical formation in theological colleges or in continuing ministerial education. The same applies to Anglicanism globally – though there are some notable exceptions in a small number of provinces. This is in stark contrast to other ecclesiastical traditions: the Catholic, Orthodox, Lutheran, Methodist, Reformed, Presbyterian, Baptist and United churches all provide training for ministry candidates in their own systems of church law, polity or order. However, no study to date has compared the approaches of these traditions to the teaching of church law today. This article seeks to stimulate an ecumenical debate as to the provision, purposes, practices and principles of the teaching of church law across the ecclesiastical traditions of global Christianity. It does so by presenting examples of courses offered (institutions, purposes, subjects, methods and levels), the educative role of church law itself, requirements under church law for church officers to study the subject, and parallels from the secular world in terms of debate in the academy and practice on the nature of legal education, particularly the role played in it by the Critical Legal Studies movement.1
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Meyer, Charles. ""What a Terrible Thing It Is to Entrust One's Children to Such Heathen Teachers": State and Church Relations Illustrated in the Early Lutheran Schools of Victoria, Australia". History of Education Quarterly 40, nr 3 (2000): 302. http://dx.doi.org/10.2307/369555.
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Pidhorbunskyi, Mykola. "The Spread of Lutherance in the Grand Duchy of Lithuania and Its Influence on the Education Development and Music Culture". Bulletin of Kyiv National University of Culture and Arts. Series in Musical Art 4, nr 2 (3.12.2021): 248–61. http://dx.doi.org/10.31866/2616-7581.4.2.2021.245808.
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The purpose of the article is to determine the influence of Lutheranism on education and musical culture in the Grand Duchy of Lithuania. The research methodology includes cultural and historical analysis, which made it possible to analyze and investigate the influence of Lutheranism on musical culture in the Grand Duchy of Lithuania. Source studies and music-theoretical methods were used during the search and analysis of church-singing collections. The biographical method of research was used to systematize information about the life and work of theologians, composers and theorists. The scientific novelty of the research is the thorough analysis of the Lutheranism influence on education, book publishing and musical art. The first church chanting collections have been identified, in which a gradual transition from monody to polyphony is traced. Conclusions. In the process of studying the influence of Lutheranism on education and musical culture in the Grand Duchy of Lithuania, it was established that one of the main ways of introducing Protestant ideas was the education of gentry and bourgeois Ukrainian youth in Western European Lutheran universities. The competition between Orthodox, Catholic and Protestant schools that existed in the Grand Duchy of Lithuania contributed to the development of education in the country. In the 16th century, Vilno was a printing centre of the Grand Duchy of Lithuania, where printers competed with each other, publishing books in different languages and with opposite religious positions. During this period, thanks to the Lithuanian Protestants, church chanting collections were published. The chants in the first collections combined the stylistic tendencies of Protestant chorales, Czech reformers, and the traditions of local craftsmen.
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Demmel, József. "Zrod kanibala Slovákov:Verejný a súkromý život Bélu Grünwalda vo Zvolenskej župe (1867–1874)". Studia Slavica Academiae Scientiarum Hungaricae 64, nr 2 (6.02.2021): 293–307. http://dx.doi.org/10.1556/060.2019.64204.
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Prvá etapa verejného pôsobenia Bélu Grünwalda, obdobie pôsobenia vo funk- cii hlavného notára (1867–1871) a prvé podžupanské obdobie (1871–1874), je za- streté rovnako ako jeho mladosť. Ak však chceme pochopiť slovensko-maďarské národné konflikty po roku 1874, ktorých hlavnou postavou sa stal, musíme odkryť aj túto etapu jeho života, keďže jeho stanoviská k národnostným otázkam sa kryš- talizovali práve v týchto rokoch.The first era of Béla Grünwald’s (Szentantal, Hungary, 1839 – Courbevoie, France, 1891) public career, his life stage as notary (1867–1871) and as subcounty governor (1871–1874) in Zvolen County are almost unknown. However, if we want to understand the Slovak– Hungarian national conflicts after 1874, of which he became the main character, we must also reveal this stage of his life, as his views on national struggle crystallized in those years. Based on a note from Zvolen County dated 4 July 1867, the Minister of Culture József Eötvös removed the “Pan-Slavic” teachers from the grammar schools in Banská Bystrica. Grünwald’s biography highlights the central role of the new notary in this matter. Never- theless, this conflict did not provoke Grünwald’s struggle with the “Pan-Slavs” but was part of the power conflicts between the “Hungarian” and “Slovakian”, Catholic and Lutheran elites of Zvolen County. At the end of 1865, it was even one of the most important “battle- fields” where the local Hungarian and Slovak networks represented by Antal Radvánszkyand Štefan Moyses met.In April 1873, the first issue of the periodical Svornosť, Grünwald’s personal project, was published in Banská Bystrica. Grünwald’s primary goal was to push Slovak enthusiast periodicals from the Slovak public sphere. Therefore, after 1873, Grünwald became the number one enemy of the Slovak national movement and at the same time its target.At the end of 1873, the leader of the Slovak national movement Viliam Pauliny-Tóth published a text mocking Grünwald in the political newspaper of the Slovak national move- ment Národné noviny. Though Grünwald was represented by a pseudonym, it was easily recognizable to anyone. The attack and scandal had very serious effects not only on Grün- wald’s dislike of the Slovaks but also of his entire life. Pauliny-Tóth exposed Grünwald’s private life and love affairs to the public, destroying Grünwald’s social prestige down to the ground. Grünwald gave a political response to the attack: not long after, he managed to get the Hungarian government to close the three Slovak grammar schools and the Matica slovenská.
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Gaitniece, Lāsma, i Alīda Zigmunde. "THE CONTRIBUTION OF THE BLŪMĪTIS FAMILY TO LATVIA". Via Latgalica, nr 8 (2.03.2017): 169. http://dx.doi.org/10.17770/latg2016.8.2228.
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The aim of this article is to show through research in the archives and libraries of Latvia what the Blūmītis family accomplished in the first half of the 20th century for Latvia and how they worked successfully for the children's asylum and the private school. As even today people are speaking about the Blūmītis family, it is necessary to ask the question why this is so and what was so outstanding about this family. Out of the three brothers Osvalds Blūmītis (1903–1971) is the best known. After his studies in England at the Spurgeon's college he returned to his home-village Tilža in Latgale and founded a children's asylum there in 1928. Not only orphans found their new home there, but also many children from poor families who were impoverished by alcoholism. The children belonged to different religious communities; there were not only Baptists like Osvalds Blūmītis, but also Roman-Catholics, Lutheran-Protestants and Russian-Orthodox. Since 1927 a Baptist private school existed in Tilža which later was renamed Osvalds Blūmītis School. Besides this school there existed a children's asylum and a private primary school, which were financed by donations from Latvia, England, Sweden and Brazil. Untill 1940 there was only one institution of this kind for orphans in Latgale. About 200 children found loving care and shelter in it.Osvald’s brothers, Arturs and Adolfs were also Baptist priests as he was. Arturs Blūmītis founded a children's asylum in Jaunjelgava in 1939. In 1940 the Baptist orphan asylums and primary schools were closed. Osvalds Blūmītis left Latvia in 1939 and continued his activities in the US. When he arrived in the US, he started to work as a real estate agent but later continued his work for the Baptist church. Osvalds Blūmītis has helped about 250 Latvians to start a new life after arrival in the US. He fought communism and the policies of the Soviet Union. He also conducted radio shows ''The voice of the oppressed people''. Osvalds, Arturs and Adolfs left the country at the end of the war and became entrepreneurs in America. The active participation of the Blūmītis family – their sister and mother worked in the orphanage too – shows us how much this family was able to do for the needy.
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Bristol, Liliana. "Goldwork in Estonia in the 20th century as exemplified by a fragment of the altar cloth at the Kaarli Church in Tallinn". Studia Vernacula 8 (13.11.2017): 109–21. http://dx.doi.org/10.12697/sv.2017.8.109-121.
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The aim of this article is to introduce the Estonian goldwork tradition. In folk art, goldwork, or metalwork embroidery, has also been referred to as ‘tinsel embroidery’. It is a form of embroidery which uses different types of metal threads (containing gold, silver, copper, and other metals) and spirals, which are attached to the fabric using a fine thread. In the Estonian context, goldwork is a somewhat rarefied and narrowly-spread handicraft technique.
In Estonia, goldwork played an important role in the decoration of church and military textiles. At the request of the Lutheran Church, goldwork was taught at the Department of Textile Design of the State School of Arts and Crafts between 1935 and 1940. In 1937, Aino Schmidt, an alumna of that institution, created several custom-made altar cloths, embellished with goldwork for the Kaarli Church in Tallinn. Rather than being made from velvet, as was typical at the time, the altar frontal and two lectern covers were made from white baize and embroidered with metal studs as well as with golden threads, spirals, and beads. Since the zeitgeist encouraged the young nation state to emphasise its uniqueness, it is understandable that ecclesiastical symbols were presented with simple traditional ornamentation and stylisation. After World War II, Estonia’s territory was incorporated into the Soviet Union, and churches came to be looked on with great disdain, thus the creation of church textiles and goldwork came to a halt. The creation of new textiles for churches resumed once more when Estonia regained its independence. Unfortunately, goldwork is no longer used in the creation of the textiles for the Estonian Lutheran Church and tapestry-weaving techniques are preferred instead.
Nowadays there is no educational institution in Estonia where it would be possible to study the art of goldwork. Nor is there any master in Estonia who focuses on goldwork, nor anybody shaped by the local tradition from the beginning of the past century who would be able to teach the art of goldwork. And no instructions survive as to how goldwork was taught at the State School of Arts and Crafts. Since the teachers and the local master had a background in earlier traditions, it might be assumed that these instructions were mainly influenced by the Vienna and St. Petersburg schools.
This article therefore mainly draws deliberately on the textiles that Schmidt created for the Kaarli Church in Tallinn; albeit the textiles have been ravaged by time. In addition, it is possible to draw on the knowledge and skills I have acquired while working under the guidance of Tatjana Kolosova (a representative of the English goldwork tradition) in Riga and the nuns at the Mount of Olives Convent of the Ascension of Our Lord in Jerusalem (representatives of the Moscow goldwork tradition). I singled out a pattern fragment where each technique used on the entire altar cloth was present. I paid close attention to the technology of the original artefact during the process of reconstruction. Although I did rely on modern possibilities in a few of the preparatory stages, traditional and time-consuming techniques were used while working on the reconstruction. Although my aim was to study the proper technique during the process of reconstruction and not to imitate the original, I did try to use as much as possible materials that were similar to the original.
My so-called hands-on approach allowed me to conduct a more diverse study on old technical solutions, offering an opportunity to learn from the old masters without meeting them in person. The artefacts I examined, and which acted for me as the main means of communication with the past masters, were placed in a larger cultural framework and an overview concerning what is known about these masters has also been included in my study. The present study and reconstruction is an important step towards rediscovering goldwork techniques.
Keywords: goldwork, goldwork embroiderer, altar cloth, church vestments, reconstruction
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Bristol, Liliana. "Goldwork in Estonia in the 20th century as exemplified by a fragment of the altar cloth at the Kaarli Church in Tallinn". Studia Vernacula 8 (13.11.2017): 109–21. http://dx.doi.org/10.12697/sv.2017.8.109-121.
Pełny tekst źródłaStreszczenie:
The aim of this article is to introduce the Estonian goldwork tradition. In folk art, goldwork, or metalwork embroidery, has also been referred to as ‘tinsel embroidery’. It is a form of embroidery which uses different types of metal threads (containing gold, silver, copper, and other metals) and spirals, which are attached to the fabric using a fine thread. In the Estonian context, goldwork is a somewhat rarefied and narrowly-spread handicraft technique.
In Estonia, goldwork played an important role in the decoration of church and military textiles. At the request of the Lutheran Church, goldwork was taught at the Department of Textile Design of the State School of Arts and Crafts between 1935 and 1940. In 1937, Aino Schmidt, an alumna of that institution, created several custom-made altar cloths, embellished with goldwork for the Kaarli Church in Tallinn. Rather than being made from velvet, as was typical at the time, the altar frontal and two lectern covers were made from white baize and embroidered with metal studs as well as with golden threads, spirals, and beads. Since the zeitgeist encouraged the young nation state to emphasise its uniqueness, it is understandable that ecclesiastical symbols were presented with simple traditional ornamentation and stylisation. After World War II, Estonia’s territory was incorporated into the Soviet Union, and churches came to be looked on with great disdain, thus the creation of church textiles and goldwork came to a halt. The creation of new textiles for churches resumed once more when Estonia regained its independence. Unfortunately, goldwork is no longer used in the creation of the textiles for the Estonian Lutheran Church and tapestry-weaving techniques are preferred instead.
Nowadays there is no educational institution in Estonia where it would be possible to study the art of goldwork. Nor is there any master in Estonia who focuses on goldwork, nor anybody shaped by the local tradition from the beginning of the past century who would be able to teach the art of goldwork. And no instructions survive as to how goldwork was taught at the State School of Arts and Crafts. Since the teachers and the local master had a background in earlier traditions, it might be assumed that these instructions were mainly influenced by the Vienna and St. Petersburg schools.
This article therefore mainly draws deliberately on the textiles that Schmidt created for the Kaarli Church in Tallinn; albeit the textiles have been ravaged by time. In addition, it is possible to draw on the knowledge and skills I have acquired while working under the guidance of Tatjana Kolosova (a representative of the English goldwork tradition) in Riga and the nuns at the Mount of Olives Convent of the Ascension of Our Lord in Jerusalem (representatives of the Moscow goldwork tradition). I singled out a pattern fragment where each technique used on the entire altar cloth was present. I paid close attention to the technology of the original artefact during the process of reconstruction. Although I did rely on modern possibilities in a few of the preparatory stages, traditional and time-consuming techniques were used while working on the reconstruction. Although my aim was to study the proper technique during the process of reconstruction and not to imitate the original, I did try to use as much as possible materials that were similar to the original.
My so-called hands-on approach allowed me to conduct a more diverse study on old technical solutions, offering an opportunity to learn from the old masters without meeting them in person. The artefacts I examined, and which acted for me as the main means of communication with the past masters, were placed in a larger cultural framework and an overview concerning what is known about these masters has also been included in my study. The present study and reconstruction is an important step towards rediscovering goldwork techniques.
Keywords: goldwork, goldwork embroiderer, altar cloth, church vestments, reconstruction
30
Bugge, K. E. "En upåagtet dimension i Grundtvigs tanker om “Anskuelsen”". Grundtvig-Studier 57, nr 1 (1.01.2006): 53–66. http://dx.doi.org/10.7146/grs.v57i1.16492.
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En upåagtet dimension i Grundtvigs tanker om “Anskuelsen ”[An unnoted dimension in Grundtvig’s deliberations on “lifephilosophy”]By K. E. BuggeIn the introduction to his Northern Mythology (1832) Grundtvig outlines an ideological platform as a basis for rapport and cooperation with his contemporaries. Grundtvig suggests that a broad agreement should be possible on those elements of a life-philosophy, which in theological language are usually termed creation and fall. As far as the ideas of salvation are concerned, however, no unanimity is possible.The following study focuses on the basic assumptions of Grundtvig's argumentation. How could he be absolutely certain that his readers would readily accept his contention that every one of them, believers and non-believers alike, would agree that the ideas of the divine creation and the fall of man are basic realities of human existence? Such a presumption would certainly not be valid in the secularized cultural context of the following century. In order to answer this question attention is here directed towards the teaching aids used in Danish schools in the subject of Christian Education, especially those, which we know have been used in Grundtvig's own schooling, and which he later comments upon.The first of these books was published by Grundtvig's father, Johan Grundtvig under the title Catechismi Forklaring (1779), i.e. a thorough elucidation of Luther's catechism. Quite a number of such explanatory teaching aids were published during the centuries of Lutheran orthodoxy. Usually they were much too voluminous to be directly used by children. On this background Grundtvig's uncle, the prominent bishop N. E. Balle in 1791 published a new Lærebog i den evangelisk-christelige Religion, i.e. A textbook of evangelicalchristian religion, a booklet of 104 pages. As this book was officially authorized, it was widely distributed. By 1830 it had been reprinted ten times.In order to make the ideas of God's creation of the world evident to the children, both these books present the same argument: That just as a house is unable to build itself, in the same manner the world as such must have been built by a creator. Noteworthy is here that the argument in both cases is not rooted in holy scripture but in common sense and everyday experience.Also the argument in support of the idea of the fall of man is notable. Johan Grundtvig in his book combines biblical narrative with common sense. He raises the question, whether the sinfulness of Adam and Eve was inherited by their descendants. His answer is affirmative.Because they were unable to procreate children that were better than themselves, then, of course, their sinfulness was also inherited by their present day descendants. Balle goes directly into an argumentation based on experience and common sense: “Experience makes it clear that men are not as good, as they ought to be. All have some error.”Because of the authorization of the book, Balle's formulation gained a wide influence during the first half of the century. In the grammar schools preparing the young for university studies the dominating teaching aids in the subject were compendia of two extensive dogmatic expositions published by Ove Hoegh-Guldberg. A compendium by Mathias Galthen (1784, 2nd ed., 1793) was used at the grammar school in Aarhus, which Grundtvig attended during the years 1798-1800. Concerning creation Galthen underscores that the world cannot have created itself, and that “sound reason” convinces us that the world cannot have emerged by coincidence. On the theme of the fall of man he first reiterates the argument forwarded by Johan Grundtvig: That Adam and Eve could not have procreated children that were less sinful than themselves. He then continues: “Experience and Holy Scripture confirms that all men are imperfect”. Notable are here not only the smooth continuation from reason to scripture, but also the order of priority. Everyday experience and “sound reason” provide the intellectual basis necessary for understanding the biblical message.Arguments such as these were inculcated by merciless rote and were, therefore, firmly lodged in the minds of Grundtvig's readers. On this background he could safely assume that the ideas of creation and fall were readily at hand as preconditions for an understanding of what he had to say. The ideas were imprinted in the minds of his readers as self-evident truths based on experience and common sense and were, therefore, independent of any particular religious conviction. In this way a study of the books used in the Christian Education of his time provide a useful and hitherto unheeded tool for understanding Grundtvig's argumentation.
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Tandiangnga, Tiku, Yuliana Yuliana i Rasmy Daud Dassi. "KREASI BANGUN RUANG DALAM PEMBELAJARAN MATEMATIKA BAGI PERSEKUTUAN ANAK DAN REMAJA (PAR) GKI MARTIN LUTHER SENTANI". JURNAL PENGABDIAN PAPUA 6, nr 2 (4.08.2022): 63–67. http://dx.doi.org/10.31957/jpp.v6i2.1541.
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GKI Martin Luther Sentani is one of the churches located in Sentani District, Jayapura Regency. GKI Martin Luther's congregation consists of four elements, one of which is the Children and Youth Association (PAR). From the results of discussions and interviews with several Sunday School teachers, information was obtained that the parents of Sunday School children complained when their children asked about lessons in formal schools, especially science subjects. When children offer assignments or homework from school, sometimes parents spontaneously asked the children to ask other people, especially assignments or homework for math subjects. of course, this problem is very important to find a solution considering that mathematics is a basic science. It is also known that Sunday School teachers are also often the place for Sunday School children to ask questions about assignments or homework from formal schools, especially about geometry. If faced with questions from Sunday School children about geometry, only some of sunday school teachers who can explain it. The explanation from the Sunday school teacher also sometimes makes children confused or difficult to understand what is explained. Taking into account the problems faced by Sunday School children, Sunday School teachers, in this case the PAR GKI Executive Board (BP) Martin Luther Sentani Church and the community service team, consider it necessary to hold activities that involve Sunday School children. The purpose of this activity is to inform or introduce geometry through concrete media as well as identifying the nature and elements of geometry and to hone Sunday school children's creations in learning about geometry through concrete media using paper and straws. Implementation of this service using several methods, that are the lecture, question and answer, and demonstrations. With this service activity, the participant’s knowledge about the concept or theory of geometry does not only come from textbooks but also through concrete media so that learning becomes fun. Apart from that, it sharpens the participant's creations in learning mathematics, especially in learning geometry.Keywords: mathematics learning; geometry; creation Jayapura
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Lj. Мinic, Vesna, i Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA". KNOWLEDGE INTERNATIONAL JOURNAL 30, nr 2 (20.03.2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.
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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Wood-House, Nathan D. "Luther and Paradox: Justification, Ethics, and the New Finnish School of Interpretation". Horizons 48, nr 1 (17.05.2021): 99–121. http://dx.doi.org/10.1017/hor.2021.9.
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Given his insistence on the dual temporal and spiritual spheres in which Christians live in the tension of freedom and service to others, Martin Luther's theological ethics prove paradoxical. This conundrum unfolds at the intersection of Luther's doctrine of justification and consequent Christian freedom (1520), and his doctrine of two kingdoms, which elucidates the complex world in which we live (1523). How is one to live in service to the neighbor as an unconditional subject, love enemies, and uphold justice? This article explores the New Finnish School interpretation of Luther's doctrine of justification as theosis in order to elucidate the Reformer's convoluted ethics. We may ultimately understand Luther's tensive position in terms of the believer's soul united to Christ, thereby becoming a Christ to others albeit, simul justus et peccator, imperfectly. This more fully accounts for Luther's appreciation for the ethical contingencies faced by Christians in everyday life.
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Alderman, Derek H. "School Names as Cultural Arenas: The Naming of U.S. Public Schools after Martin Luther King, Jr." Urban Geography 23, nr 7 (listopad 2002): 601–26. http://dx.doi.org/10.2747/0272-3638.23.7.601.
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Riisager, Else. "N. F. S. Grundtvigs “Studier til en bibelsk Rimkrønike” (1828) set i lyset af hans samtidige kristeligt pædagogiske tanker". Grundtvig-Studier 61, nr 1 (1.01.2010): 64–95. http://dx.doi.org/10.7146/grs.v61i1.16569.
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N. F. S. Grundtvigs “Studier til en bibelsk Rimkrønike” (1828) set i lyset af hans samtidige kristeligt pædagogiske tanker[N. F. S. Grundtvig’s “Studies for a Biblical Rhymed Chronicle” (1828) viewed in the light of his contemporaneous Christian-pedagogical thinking]By Else RiisagerGrundtvig was engaged in communicating biblical and ecclesiasticalhistorical material in the form of hymns and songs which primarily appealed to children, young people and layfolk for practically the whole of his productive life. “Studies for a Biblical Rhymed Chronicle” from 1828 (Theologisk Maanedsskrift XIII, 145-181), which contains material from protohistory, is Grundtvig’s first attempt at a systematic publication of biblical-historical poetry. In the preface he expresses his aspiration to write biblical rhymed chronicles for children for use in schools. In his collected edition of the genre, Sang-Værk til Den Danske Kirke-Skole (1870; GSV II), the poetry from “Studies” is included as numbers 1, 2, 6, 7 and 8. The present article examines Grundtvig’s Christian-pedagogical thinking as regards the target audience at the time of publication and compares this thinking with his practice in “Studies” through a detailed analysis of Kain pløied rask i Vaar (GSV II, 6) and a more thematic presentation of the other poems.Examination of the prefaces of Grundtvig’s contemporary pedagogical publications reveals that the main purpose of the poems is Christological preaching based on the Apostles’ Creed. In practice the poems in “Studies” are Christian preaching, but not specifically Christological preaching. There is, however, nothing in the poems that speaks against a Christological context and there are numerous traits that address a Lutheran universe. Where the Christological preaching relating to the rendering of the Old Testament material is only implied, this is out of respect for the informative purpose.With regard to the genre of the poems, around 1828 Grundtvig’s preferred idea was to create biblical history in verse within the Christian pedagogical area, with genre-related traits from the medieval text, Den danske Rimkrønike. Verse is easier to read, learn and remember than prose; and by writing narratives about persons and events in verse, Grundtvig aspires to communicate the biblical material easily, vividly and animatedly. The intention of the poems is that they should be used as material for Christian teaching of Christian children at home and in connection with confirmation training. In practice, GSV II 6 and 7 are addressed to children and their parents and teachers, while GSV II 1, 2 and 8 have young persons as their primary intended recipients.Grundtvig was dissatisfied with the poems in “Studies” - not because of any deviation from his original intentions but rather because, in the event, the pedagogical intentions are not achieved. GSV II 1,2, and 8 are long and difficult to understand for the target audience. The poems are in all probability not lively enough to persuade children to listen to them, or – as Grundtvig himself phrases it - to persuade even himself that they are worth memorising.At this stage the genre of the individual items is neither hymn nor song, but rhymed biblical chronicle. “Studies for a Biblical Rhymed Chronicle” is a first attempt to start compiling a textbook in versified biblical history for Christian children, young persons and parents
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Howe, Sondra Wieland. "Swiss-German Music Books in the Mason-McConathy Collection: Accounts from Europe to the United States". Journal of Research in Music Education 48, nr 1 (kwiecień 2000): 26–38. http://dx.doi.org/10.2307/3345454.
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This article describes an examination of the Swiss-German music books in the Luther Whiting Mason—Osbourne McConathy Collection, undertaken to learn about music education in nineteenth-century Switzerland and its influence on American music education. Pfeiffer and Nägeli introduced Pestalozzi's ideas to Swiss schools, teaching the elements of music separately and introducing sounds before symbols. Swiss educators in the mid-1800s published numerous songbooks and teachers' manuals for an expanding school system. Foreign travelers praised the teaching of Schäublin in Basel. In Zurich, a cultural center with choruses for men and women, music directors continued to produce materials for schools and community choruses in the 1800s. Because travelers like Luther Whiting Mason purchased these books, Swiss ideas on music education spread to other European countries and the United States.
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GAO, Yuan. "Deification and sanctification in the dialogue between the Finnish Lutheran School and the Chinese Neo‐Confucian School". Dialog 61, nr 1 (27.12.2021): 39–46. http://dx.doi.org/10.1111/dial.12705.
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Schulze-Marmeling, Friederike. "Teaching Malcolm X Alongside Martin Luther King in German Schools". Kirchliche Zeitgeschichte 33, nr 1 (12.02.2020): 120–39. http://dx.doi.org/10.13109/kize.2020.33.1.120.
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Santovec, Mary Lou. "Cal Lutheran's Newly Created School of Professional and Continuing Studies". Women in Higher Education 29, nr 5 (21.04.2020): 10–15. http://dx.doi.org/10.1002/whe.20846.
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Aleknavičienė, Ona. "Kalba ir tapatybė Kristijono Gotlybo Milkaus žodyno Littauisch-deutsches und Deutsch-littauisches Wörter-Buch (1800) pratarmėse: diskurso analizė". Archivum Lithuanicum, nr 23 (31.12.2021): 101–36. http://dx.doi.org/10.33918/26692449-23004.
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Language and Identity in the Forewords to Christian Gottlieb Mielcke’s Dictionary Littauisch -deutsches und Deutsch - littauisches Wörter - Buch (1800): Discourse Analysis S u m m a r y The article deals with the discourse pertaining to the ties between the Lithuanian language and identity in the Prussian Kingdom at the cusp of the 18th and the 19th centuries. The main sources here are four forewords to Christian Gottlieb Mielcke’s (Lith. Kristijonas Gotlybas Milkus) dictionary Littauisch-deutsches und Deutsch-littauisches Wörter-Buch (1800) as monologue texts sharing the following elements: (1) the subject of the focus (the view of the language and the nation); (2) the direct context (book publication); (3) the historical context (the political situation in the Prussian Kingdom at the cusp of the 18th and the 19th centuries); (4) the target (German reader); (5) the contents (descriptive and evaluative statements about the language and the nation). Discourse analysis is applied as a methodological access-way. In this discourse, views of the language and the nation were articulated by persons holding different positions: (1) Christian Gottlieb Mielcke, cantor at the Evangelic Lutheran Church of Pilkalnis; (2) Daniel Jenisch, philosopher and Evangelic Lutheran priest of Berlin; (3) Christoph Friedrich Heilsberg, counsellor at the House of War and Domains in Königsberg, school counsellor in Königsberg; (4) philosopher Immanuel Kant. Since Heilsberg initiated Mielcke’s foreword in April of 1799 and wrote one himself in December of 1799, brokered the deal between Mielcke and the printing house and kept correspondence with all the authors, he could have provided an impetus for writing forewords to others, and then given them the conditions to rely on the texts by one another to formulate a relevant discourse about the Lithuanian language and nation. All four forewords target the German reader. The authors of the forewords imagined the target differently, with Mielcke and Heilsberg approaching it from a rather pragmatic, Jenisch and Kant, a scientific position. Mielcke identified five target groups: priests, teachers, lawyers, translators, merchants; according to Heilsberg, these were public servants, lawyers, merchants, and teachers, hence both of them were focusing on the non-Lithuanians whose duty it was to proliferate general and religious teaching, solve legal and administrative issues, engage in trade. Jenisch and Kant primarily focused on members of the scientific and educational tribe. As representatives of different trades, the authors of the forewords also differed in their descriptions of the underlying subject of the discourse: 1. Mielcke defined the range of the Lithuanian language that had expanded in the Prussian Kingdom after the Third Partition of the Polish–Lithuanian (1795) and the need for it to be learned by non-Lithuanians, in the New Eastern Prussia post annexation in particular, to facilitate the formation of communications. In his description of the key users of the Lithuanian language, he also addressed the cultural (language, customs, traditions) and social (rustic origin) aspects of identity. 2. Jenisch considered the Lithuanian language scientifically valuable due to how old it was, its affinity with other languages, and the conservation of the characteristic features of the parent language, yet predicted its demise and raised the question of recording it for science. Jenisch approached all languages as tools for the formation and preservation of the nation’s character, and considered language and customs to be the key elements of the individuality of nations and, by the same margin, the cultural identity of Lithuanians. He saw the national Lithuanian pride and distrust towards foreigners (that could only be turned into trust when these latter spoke Lithuanian) as negative traits. Jenisch tied the disappearance of the old views and the cultural advancement with education and contacts with the western neighbouring nations; hence he approached the introduction of the German language as the right tool for the expansion of education and culture. 3. Heilsberg perceived language as a critical element of national identity, and considered phraseology a tool for the formation and upkeep of cultural identity. He highlighted that loss of language would lead to loss of virtue, a conception that was supported by the Lithuanians in their own right. According to Heilsberg, the second language-related loss would be the loss of national characteristics. By contrast to Jenisch, Heilsberg did not see any merit in introducing a single language for the whole state and even considered harmful the impact of the German language and customs on the Lithuanians, which became manifest through acculturation. Heilsberg approached the pride of the Lithuanians as a defence mechanism, and considered their modesty towards other nations – new German settlers and other foreigners in particular – as strength of character and consistency, rather than a flaw like Jenisch did. 4. Referring to Jenisch and Heilsberg, Kant stressed that efforts had to be made to preserve the unique character of the Prussian Lithuanian, and since the language was the key tool for its formation and conservation, its purity had to be protected as well. Kant did not address the issue of the survival of the language as such, the main highlight of his foreword being the conservation of the purity of language for two purposes: (1) so that the nation could develop and preserve its national identity; (2) so that the language could be used as a tool for scientific research. Contrary to Jenisch, Kant did not envision the demise of the language but rather suggested instruments to preserve the languages of the small nations, which consisted of using the language in its pure form to teach in schools and at church, and using it as such to the broadest extent possible. The essence of Kant’s foreword as a post scriptum is to underscore one important thing that had been omitted by the other authors: rather than just any kind of language, the nations per se and the science investigating the history of nations and states were concerned with language in its pure form – authentic, unique, unaffected by others. The discourse that took shape at the cusp of the 18th and the 19th centuries on the occasion of Mielcke’s dictionary and grammar being published has showed that the role of the language in the process of formation and upkeep of the nation’s identity was perceived to be unique: it was an instrument for constructing a cultural and social identity and not just a tool for communication. The Lithuanian language was also seen a symbol of the unique culture of the region, its continued existence considered to be under threat and envisioned in different scenarios. Thanks to Jenisch being able to rely on Mielcke’s foreword, Heilsberg, on the forewords by Jenisch and Mielcke, and Kant, on all three of them, the discourse is peppered with elements of peaceful dialogue and opposition, leading to a multifaceted analysis of the underlying issue that has highlighted the understanding for the ties between the language and identity at the cusp of the 18th and the 19th centuries and provided a pillar for its research later on.
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Holý, Martin. "Educational patronage and Lutheran school system in the Bohemian Lands in 16th and early 17th Centuries". Opera Historica 18, nr 2 (30.09.2017): 268–78. http://dx.doi.org/10.32725/oph.2017.027.
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Rushbrook, Peter. "German Lutherans and the 'English': culture, conflict and building a one-room school in the Wimmera 1873-1881". Australian and International Journal of Rural Education 13, nr 2 (1.07.2003): 48–62. http://dx.doi.org/10.47381/aijre.v13i2.493.
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The paper is an edited version ofa paper delivered to the 'Country Schooling: Old Stories, New Lessons' Conference at the University ofIowa, USA, 27·29 June 2002. It explores tensions between German and English settlers in establishing a one~room school in Murtoa, a hamlet in Victoria's Wimmera district, between I873·I88I. The narrative reveals some broader themes ofthe period relating to the establishment of a state-based 'Free, Compulsory and Secular' education system, the challenges associated with building schools in remote rural areas, and the related hardships faced by teachers.
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Tandiangnga, Tiku, Diana Setyaningsih i Yuniar Matarru. "PELATIHAN PENGGUNAAN BEBERAPA ALAT PERAGA MATEMATIKA DI SD YPK MARTIN LUTHER SENTANI, KABUPATEN JAYAPURA PROVINSI PAPUA". JURNAL PENGABDIAN PAPUA 6, nr 1 (24.04.2022): 25–29. http://dx.doi.org/10.31957/jpp.v6i1.2028.
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SD YPK Martin Luther Sentani is one of the elementary schools in Sentani Kota Village. Most of the teacher didn't use any tools in teaching mathematics when they explain about the concept of mathematics. The students study mathematics more by direct explanation from the teacher and followed by exercises that only just about calculating. Whereas, children at the elementary school needs to use a concrete medium in the learning process to understand the theory of mathematics, because they still in the early step of how to think concretely and they need a fun learning method. Monotonous learning make students bored and not interested in learning. Moreover, the knowledge and skill of the teachers in designing the tools that lead to the process are still low. By considering this problem that faced by the teachers of SD YPK Martin Luther Sentani, then there is need to make a program that involved the teachers. The purpose of this program is to informed or to introduce some tools to the teachers that are useful to make the students understand the mathematics more easily, and how to implement in the classroom. In the implementation of this program, using three methods, they are by lecture, ask and question, and games method. This program has increased the understanding and the knowledge of the teachers about using props in the classroom in order to increase the understanding of the students about mathematics concept and to stimulate interest and motivation of the students in SD YPK Martin Luther Sentani.Keywords: elementary school; mathematics learning; tools; teachers; number
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Ball, Arnetha F., i H. Samy Alim. "Preparation, Pedagogy, Policy, and Power: Brown, the King Case, and the Struggle for Equal Language Rights". Teachers College Record: The Voice of Scholarship in Education 108, nr 14 (listopad 2006): 104–24. http://dx.doi.org/10.1177/016146810610801407.
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This case is a judicial investigation of a school's response to language, a language used in informal and casual oral communication among many blacks but a language that is not accepted as an appropriate means of communication among people in their professional roles in society…. The problem posed by this case is one which, the evidence indicates, has been compounded by efforts on the part of society to fully integrate blacks into the mainstream of society by relying solely on simplistic devices such as scatter housing and busing of students. Full integration and equal opportunity require much more and one of the matters requiring more attention is the teaching of the young blacks to read Standard English…. Some evidence suggests that the teachers in the schools that are “ideally” integrated such as King do not succeed as well with minority black students in teaching language arts as did many of the teachers of black children before integration. The problem, of course, is multidimensional, but the language of the home environment may be one of the dimensions. It is a problem that every thoughtful citizen has pondered, and that school boards, school administrators and teachers are trying to solve. ( Memorandum Opinion and Order, Martin Luther King Elementary School Children v. Ann Arbor School District Board, 1979) The crisis is not about education at all. It is about power. Power is threatened whenever the victim—the hypothetical victim, the victim being in this case, someone defined by others—decides to describe himself. It is not that he is speechless; it is that the world wishes that he were. (Baldwin, 1981)
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Donald, N’zambi-Mikoulou. "THE RECONSTRUCTION OF RACIAL SEGREGATION IN ERNEST JAMES GAINES’S A LESSON BEFORE DYING". International Journal of Education Humanities and Social Science 05, nr 05 (2022): 92–104. http://dx.doi.org/10.54922/ijehss.2022.0442.
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In Ernest James Gaines’s A Lesson Before Dying, racial segregation between Blacks and Whites in the United States is more evident in the field of education and in prisons where schools, libraries, and jail cells are segregated because of white Americans’ opposition to their black peers’ conception of racial mixing extolled by Martin Luther King and Malcolm X, to quote only two. This racial segregation shows not only the inferior position occupied by Blacks before their white fellows, but also the kind of lifestyle they have to live daily on the American soil. For, the novel reads that while white schools are well built and crammed with good pedagogical materials and teachers who teach all along the school period, black ones are, however, unfashionable with teachers deprived of good teaching materials and whose teaching period is very often shortened for the simple reason that their learners have to go and work for Whites’ interests on plantations. In prisons, for example, while white prisoners are fed daily and put into jail cells with seats and toilet papers, black prisoners find theirs deprived of these important artifacts.
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Wåhlin, Vagn. "Folk, dannelse og styreform: En anmeldelse af Ove Korsgaard, Kampen om folket (2004)". Grundtvig-Studier 55, nr 1 (1.01.2004): 267–88. http://dx.doi.org/10.7146/grs.v55i1.16463.
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Folk, dannelse og styreform: En anmeldelse af Ove Korsgaard “Kampen om folket” (2004).[People, Education and Government: A Review of Ove Korsgaard ‘The Battle over the People’ (2004) ]By Vagn WåhlinOve Korsgaard, Kampen om folket. Et dannelsesperspektiv på dansk historie gennem 500 år [The Battle over the People: A Perspective of Education through 500 years of Danish History] (Gyldendal, Copenhagen, 2004), 672 p.From the day of its publication, Ove Korsgaard’s brilliant dissertation has had much influence on the Danish understanding of Denmark’s 500-year process of establishing the concepts of individual, society, people, and democracy. The author distinguishes between demos, the general population of the state, and ethnos, that part of the population which has inherited and accepted rights and obligations as far as and beyond a constitution and written laws. These latter are folket, the people.This primary division leads to a similar distinction between state and nation as well as a parallel distinction in government between representative government and democratic, self-organization of the citizens. A special focus of the book is the interaction and mutual dependency of the specified categories in an historical perspective of change from a late feudal society to a modem democratic welfare state. Essential institutions in this long societal process have been (a) the Lutheran Church; (b) from 1814, the municipal local schools for all, including girls; (c), for centuries, the patriarchal household; and (d) the rising centralized power of king and state. These four institutions formed the ideological and practical base of society until, through the slow effect of the Enlightenment, the individual and the people as such, within a national and democratic framework, took over in the period 1870-1900 and became the ideological basis of society with special and defined rights and duties attaching to every adult male and, from 1920, female. After the pre-1814 ethnic and cultural Danish-Norwegian-German conglomerate state finally broke down with the loss (1814) of Norway to Sweden and (1864) the duchies of Schleswig and Holstein to Pmssia, Denmark became the most ethnically and linguistically homogeneous state of Europe. Not until then could the ethnic concept of ‘the p e o p l folket, finally take over the indisputable role as the rock of the Danish society - a role which was further strengthened by the German occupation of Denmark 1940-45.Before 1870, 75% of all cultivated land was worked by the owners of medium-sized family farms, and some 75% of the population made their living in the agrarian sector of society. Agriculture produced the necessary surplus to pay for Denmark’s imports. From 1870, when the farmers began to organize effectively, they gained a higher economic, cultural and political status in Danish class-structured society which they were able to maintain for a hundred years. Up to 1870-90 Copenhagen was the only urban-industrial centre of any great significance, and from the 1890s the organized industrial capital and its workforce rose in influence; but not until the 1960s and 70s did these succeed in outdoing the fundamental influence of the agrarian sector on a national scale. Regrettably, this economic perception of the lower middle-class appearance of Danish society has been under evaluated in Korsgaard’s book, and the reader may thus miss a vital factor in the development of the democratic understanding of the Danish ethnos.The labour unions and the labour movement in politics never became revolutionary to any great extent and from 1916-29 renounced any such tendency and won a national position as a trustworthy partner in a coalition with other political and social forces. They graduated from expressing purely class interests to representing the whole population of Denmark. This led to the formation of a general welfare state for all after the Second World War. All political parties and national movements took part in building a welfare provision from cradle to grave, covering 80-90% of the population, which led to an embracing of both ethnos and demos.From the post-industrial and post-modern society of 1970 until today no leading classes in coalition with other groups have been able to formulate a common ideology and political guidelines for the future. So the Danes collectively are insecure about the future, and divided as to whether they want globalisation, Muslim newcomers, the EUconstitution etc.All in all, this book is a fascinating and well-written contribution to the current debate: Where do we come from? Who are we? And where are we heading?
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Bolinovska, Sofija. "Hyperopia in preschool and school children". Medical review 60, nr 3-4 (2007): 115–21. http://dx.doi.org/10.2298/mpns0704115b.
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Hypermetropia (hyperopia) is a refractive error of the eye in which parallel light rays focus behind the macula luthea without accommodation giving an unclear retinal image. The involvement of accommodation in correction of far-sightedness leads to the following three clinical types of hyperopia: total, latent and manifest. Minor hyperopias can be successfully corrected by accommodation higher than +3.0D. If not corrected timely, they may cause amblyopia and esotropia, while high hyperopic anisometropia of a hyperopic eye, usually results in an amblyopic eye. The study included 200 children (400 eyes) within the age range of 3 to 18 years, and it was done following the assigned protocol in the course of clinical ophthalmologic check-ups. The most frequent refractive error in the examined children was hyperopia with hyperopic astigmatism, while anisometropia was found in 22% of children but the frequency was reduced in older children. Refractive family history was found in 60.50% of children. Hyperopia can result in poor visual development, occurrence of amblyopia and strabismus and therefore it represents a significant public health problem. As one of the most frequent amblyogenic factors in children, it can be eliminated/prevented by a screening program and adequate treatment providing prevention of amblyopia, which is a form of blindness. .
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Atwood, Craig. "The Bohemian Brethren and the Protestant Reformation". Religions 12, nr 5 (19.05.2021): 360. http://dx.doi.org/10.3390/rel12050360.
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The smallest, but in some ways the most influential, church to emerge from the Hussite Reformation was the Unity of the Brethren founded by Gregory the Patriarch in 1457. The Unity was a voluntary church that separated entirely from the established churches, and chose its own priests, published the first Protestant hymnal and catechism, and operated several schools. Soon after Martin Luther broke with Rome, the Brethren established cordial relations with Wittenberg and introduced their irenic and ecumenical theology to the Protestant Reformation. Over time, they gravitated more toward the Reformed tradition, and influenced Martin Bucer’s views on confirmation, church discipline, and the Eucharist. In many ways, the pacifist Brethren offered a middle way between the Magisterial Reformation and the Radical Reformation. Study of the Brethren complicates and enhances our understanding of the Protestant Reformation and the rise of religious toleration in Europe.
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Ziemba, Antoni. "Mistrzowie dawni. Szkic do dziejów dziewiętnastowiecznego pojęcia". Porta Aurea, nr 19 (22.12.2020): 35–56. http://dx.doi.org/10.26881/porta.2020.19.01.
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In the first half of the 19th century in literature on art the term ‘Old Masters’ was disseminated (Alte Meister, maître ancienns, etc.), this in relation to the concept of New Masters. However, contrary to the widespread view, it did not result from the name institutionalization of public museums (in Munich the name Alte Pinakothek was given in 1853, while in Dresden the Gemäldegalerie Alte Meister was given its name only after 1956). Both names, however, feature in collection catalogues, books, articles, press reports, as well as tourist guides. The term ‘Old Masters’ with reference to the artists of the modern era appeared in the late 17th century among the circles of English connoisseurs, amateur experts in art (John Evelyn, 1696). Meanwhile, the Great Tradition: from Filippo Villani and Alberti to Bellori, Baldinucci, and even Winckelmann, implied the use of the category of ‘Old Masters’ (antico, vecchio) in reference to ancient: Greek-Roman artists. There existed this general conceptual opposition: old (identified with ancient) v. new (the modern era).
An attempt is made to answer when this tradition was broken with, when and from what sources the concept (and subsequently the term) ‘Old Masters’ to define artists later than ancient was formed; namely the artists who are today referred to as mediaeval and modern (13th–18th c.). It was not a single moment in history, but a long intermittent process, leading to 18th- century connoisseurs and scholars who formalized early-modern collecting, antiquarian market, and museology.
The discerning and naming of the category in-between ancient masters (those referred to appropriately as ‘old’) and contemporary or recent (‘new’) artists resulted from the attempts made to systemize and categorize the chronology of art history for the needs of new collector- and connoisseurship in the second half of the 16th and in the 17th century. The old continuum of history of art was disrupted by Giorgio Vasari (Vite, 1550, 1568) who created the category of ‘non-ancient old’, ‘our old masters’, or ‘old-new’ masters (vecchi e non antichi, vecchi maestri nostri, i nostri vecchi, i vecchi moderni). The intuition of this ‘in-between’ the vecchi moderni and maestri moderni can be found in some writers-connoisseurs in the early 17th (e.g. Giulio Mancini). The Vasarian category of the ‘old modern’ is most fully reflected in the compartmentalizing of history conducted by Carel van Mander (Het Schilder-Boeck, 1604), who divided painters into: 1) oude (oude antijcke), ancient, antique, 2) oude modern, namely old modern; 3) modern; very modern, living currently. The oude modern constitute a sequence of artists beginning with the Van Eyck brothers to Marten de Vosa, preceding the era of ‘the famous living Netherlandish painters’.
The in-between status of ‘old modern’ was the topic of discourse among the academic circles, formulated by Jean de La Bruyère (1688; the principle of moving the caesura between antiquité and modernité), Charles Perrault (1687–1697: category of le notre siècle preceded by le siècle passé, namely the grand masters of the Renaissance), and Pellegrino Antonio Orlandi writing from the position of an academic studioso for connoisseurs and collectors (Abecedario pittorico, 1704, 1719, 1733, 1753; the antichimoderni category as distinct from the i viventi).
Together with Christian von Mechel (1781, 1783) the new understanding of ‘old modernity’ enters the scholarly domain of museology and the devising of displays in royal and ducal galleries opened to the public, undergoing the division into national categories (schools) and chronological ones in history of art becoming more a science (hence the alte niederländische/deutsche Meister or Schule). While planning and describing painterly schools at the Vienna Belvedere Gallery, the learned historian and expert creates a tripartite division of history, already without any reference to antiquity, and with a meaningful shift in eras: Alte, Neuere, and lebende Meister, namely ‘Old Masters’ (14th–16th/17th c.), ‘New Masters’ (Late 17th c. and the first half of the 18th c.), and contemporary ‘living artists’. The Alte Meister ceases to define ancient artists, while at the same time the unequivocally intensifying hegemony of antique attitudes in collecting and museology leads almost to an ardent defence of the right to collect only ‘new’ masters, namely those active recently or contemporarily. It is undertaken with fervour by Ludwig Christian von Hagedorn in his correspondence with his brother (1748), reflecting the Enlightenment cult of modernité, crucial for the mental culture of pre-Revolution France, and also having impact on the German region. As much as the new terminology became well rooted in the German-speaking regions (also in terminology applied in auction catalogues in 1719–1800, and obviously in the 19th century for good) and English-speaking ones (where the term ‘Old Masters’ was also used in press in reference to the collections of the National Gallery formed in 1824), in the French circles of the 18th century the traditional division into the ‘old’, namely ancient, and ‘new’, namely modern, was maintained (e.g. Recueil d’Estampes by Pierre Crozat), and in the early 19th century, adopted were the terms used in writings in relation to the Academy Salon (from 1791 located at Louvre’s Salon Carré) which was the venue for alternating displays of old and contemporary art, this justified in view of political and nationalistic legitimization of the oeuvre of the French through the connection with the tradition of the great masters of the past (Charles-Paul Landon, Pierre-Marie Gault de Saint-Germain).
As for the German-speaking regions, what played a particular role in consolidating the term: alte Meister, was the increasing Enlightenment – Romantic Medievalism as well as the cult of the Germanic past, and with it a revaluation of old-German painting: altdeutsch. The revision of old-German art in Weimar and Dresden, particularly within the Kunstfreunde circles, took place: from the category of barbarism and Gothic ineptitude, to the apology of the Teutonic spirit and true religiousness of the German Middle Ages (partic. Johann Gottlob von Quandt, Johann Wolfgang von Goethe). In this respect what actually had an impact was the traditional terminology backup formed in the Renaissance Humanist Germanics (ethnogenetic studies in ancient Germanic peoples, their customs, and language), which introduced the understanding of ancient times different from classical-ancient or Biblical-Christian into German historiography, and prepared grounds for the altdeutsche Geschichte and altdeutsche Kunst/Meister concepts. A different source area must have been provided by the Reformation and its iconoclasm, as well as the reaction to it, both on the Catholic, post-Tridentine side, and moderate Lutheran: in the form of paintings, often regarded by the people as ‘holy’ and ‘miraculous’; these were frequently ancient presentations, either Italo-Byzantine icons or works respected for their old age. Their ‘antiquity’ value raised by their defenders as symbols of the precedence of Christian cult at a given place contributed to the development of the concept of ‘ancient’ and ‘old’ painters in the 17th–18th century.
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Cole, Andrew. "The Function of Theory at the Present Time". PMLA/Publications of the Modern Language Association of America 130, nr 3 (maj 2015): 809–18. http://dx.doi.org/10.1632/pmla.2015.130.3.809.
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Das Bekannte überhaupt ist darum, weil es bekannt ist, nicht erkannt.—Martin Luther King, Jr.Let me start by defining “theory,” because the definition itself illustrates why we can name hegel as its inventor, rather than marx or Nietzsche, both of whom pick up where Hegel left off. As I suggest in The Birth of Theory, Hegel founds theory in his break from Kant, which I regard as the signal moment when philosophy transforms into theory as we now know it. What makes Hegel different from Kant, in other words, is what makes his habits of thought— his dialectic, above all—lasting and familiar and such a part of what goes into critical theorizing today, even within schools of thought that celebrate their anti-Hegelianism or are indifferent to Hegel. In Hegel we find the following three features that I am content to call “theory.”