Academic literature on the topic 'Austria, church history'
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Journal articles on the topic "Austria, church history"
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Schwarz, Karl W. "Theologie in laizistischen Zeiten." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, no. 1 (August 27, 2020): 348–68. http://dx.doi.org/10.1515/zrgk-2020-0010.
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AbstractTheology in laicistic times. The breakdown of Habsburg monarchy and the consequences for protestantic colleges in the region of Danube and the Carpats. The article deals with the fate of protestant colleges in the Austrian-Hungarian Monarchy and its descendant states. Protestant teaching was restricted by a laicistic course of policy in Czechoslovakia (under Masaryk) and Austria (Socialist party). In Hungary, Horthy expected help and hope by the churches during the depression after the lost war, and therefore founded ecclesiastical academic institutes on university level. To this day, pastoral training is located in church-directed universities and colleges, whereas the public universities and colleges offer no theological courses. In Austria, the „Großdeutsche“ party supported the „Christlichsoziale“ party and its powerful (clerical) leader Ignaz Seipel under the condition that the 100 year old protestant seminary was incorporated with Vienna University. In Prag and Bratislava, Masaryk’s system of separation of state and church postboned the academic incorporation until 1990.
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Gordon, Rona Johnston. "Controlling Time in the Habsburg Lands: The Introduction of the Gregorian Calendar in Austria below the Enns." Austrian History Yearbook 40 (April 2009): 28–36. http://dx.doi.org/10.1017/s0067237809000034.
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On 6 January 1584, the provost of Zwettl in the archduchy of Austria below the Enns recounted events two days earlier that had greatly alarmed him. Present in the town of Zwettl on administrative business, Ulrich Hackel had been very surprised to see the town church unlocked and packed with peasants and townspeople. An additional 600 peasants, according to his reckoning, were gathered outside the church. All were dressed in their best and all were celebrating Christmas. Yet, as far as Hackel had been concerned, Christmas had already been celebrated ten days earlier. He halted worship in the church, telling the congregation that Christmas was now past and had been duly marked. He then sought out the local magistrate to ensure that the church would be kept locked and that trade would be resumed in the town. His actions had, however, aroused very great opposition. An angry crowd surrounded Hackel, accusing him of being a papist and a rogue and demanding to know why he was depriving them of Christmas. He believed that had he uttered one more word in favor of the earlier celebration of Christmas, he would have been killed on the spot. Hackel had escaped their fury only by being escorted by the town magistrate out of the local parish house in which he had taken refuge and beyond the walls of the town.
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Svetlana, Inikova. "The Old Believers` Village Klimoutsi (Austria) in the Russian History." TECHNOLOGOS, no. 1 (2022): 7–20. http://dx.doi.org/10.15593/perm.kipf/2022.1.01.
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The article is devoted to the study of two historical events which took place in the Old Believers village of Klimoutsy in the Austrian Bukovina in the 1870s-1880s. This is the movement of the Bespopovtsy - Pomortsy for returning to Russia and joining them to the Orthodox Church on the rights of the Edinoverie. The problem of returning to the historical homeland is always relevant and timeless; its study provides invaluable and always in-demand historical experience. The article clarifies the causes of the movement for re-emigration among the Bespopovtsy, the conditions of resettlement put forward by them and the counter conditions of their reception and settlement in Russia put forward by the Russian government; the attitude of officials of various departments and primarily of the Russian consul in Bukovina to this problem. Movement for the transition to the Edinoverie developed in parallel among the Bespopovtsy was a unique phenomenon for foreign Old Believers. The article explores all its stages: from its origin to the creation of the Edinoverie's parish in Klimoutsy and further – its fate in the XX - early XXI century, the role of the missionary Paul of Prussia. The work is written mainly on archival documents extracted from the Russian State Historical Archive and the Archive of the Foreign Policy of the Russian Empire. In addition, the field material collected by the author in the village of Klimoutsy (Romania) in 2017 has been involved. Due to the absence of the Bespopovtsy’s political demands and their willingness to join the Orthodox Church on the rights of the same faith the conflict between this group of Old Believers and the Russian state was removed, and with it, all obstacles on the way of migrants to their homeland were liquidated. The author sees the reasons for the failure which resulted in the re-emigration in the unjustified delay in the process of discussion and decision-making by Russian officials, and in the fact that the conditions for the resettlement of Bespopovtsy to Russia approved by the Committee of Ministers did not meet the expectations of the settlers.
4
Hinkelmann, Frank. "The Evangelical Movement in Austria from 1945 to the Present." Kairos 14, no. 1 (April 30, 2020): 97–116. http://dx.doi.org/10.32862/k.14.1.6.
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This essay examines the development of the Evangelical Movement in Austria from 1945 to the present. The history of the Evangelical Movement can be divided into four phases: The beginnings (1945-1961), which can be characterized above all by missionary work among ethnic German refugees of the World War II, a second phase from 1961-1981, which can be described as an internationalization of the Evangelical Movement especially through the work of North American missionaries. During this time new ways of evangelism were sought and also church planting projects were started. A third phase is characterized by a growing confessionalization and institutionalization of the Evangelical Movement. While free church congregation were increasingly taking on denominational contours, the evangelical movement as a whole began to increasingly establish its own institutions. The last phase since 1998 is characterized by the Evangelical Movement breaking out of isolation towards social and political acceptance.
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Niessen, James P. "The Meaning of Jewish-Catholic Encounter in the Austrian Refugee Camps." Hungarian Cultural Studies 15 (July 19, 2022): 133–45. http://dx.doi.org/10.5195/ahea.2022.467.
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This study takes its point of departure from reports of antisemitic incidents among Hungarians in Austrian refugee camps at the end of 1956. These incidents may have been provoked by agents from Communist Hungary who had penetrated the camps and found ground for provocation among the refugees. The author argues their true significance should be sought in the contemporary history of Catholic Hungary and Austria. Special attention is given to the biography of the journalist and historian, Friedrich Heer, and the priest, Leopold Ungar, who challenged the Austrian church to greater openness. An additional analysis is provided of the confrontation with the Catholic Jewish question conducted by Fathers György Kis, John Österreicher, and Alois Eckert. The engagement of Eckert and Ungar with the Hungarian refugees emerges as a prelude to the reconciliation of the Catholic Church with Judaism in the constitution Nostra Aetate of the Second Vatican Council.
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E. Rabitsch, Julia, Verena Heisters, and Ulrike Töchterle. "Lighting devices from the so-called Episcopal Church from the Kirchbichl in Lavant (Lienz, Austria)." Arheološki vestnik 75 (June 14, 2024): 273–86. http://dx.doi.org/10.3986/av.75.09.
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The Early Christian churches of the Late Antique hilltop settlement in Lavant (Lienz, Austria) have been investigated for almost a century. In recent years (2017–2021), a large conservation campaign took place within the ruins of the so-called Episcopal Church. During this campaign, it was possible to carry out targeted excavations inside the Early Christian church to understand the consecutive building phases and their dating better. In addition to new insights into the history of the building, several new finds also came from these excavation campaigns, providing further information about the church’s interior. In the following, all objects associated with lighting are presented.
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Szőke, Lajos. "Dobrovský'sInstitutiones…and the Church Slavic Grammars Published in Austria and Hungary." Studia Slavica Academiae Scientiarum Hungaricae 48, no. 1-3 (July 2003): 261–73. http://dx.doi.org/10.1556/sslav.48.2003.1-3.22.
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Callahan, William J. "The Evangelization of Franco's ‘New Spain’." Church History 56, no. 4 (December 1987): 491–503. http://dx.doi.org/10.2307/3166430.
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On 20 May 1939 General Francisco Franco attended the solemn Te Deum service held at the royal church of Santa Barbara to celebrate the triumph of nationalist over republican Spain. Surrounded by the symbols of Spain's Catholic past, including the standard used by Don Juan of Austria at Lepanto, the general presented his “sword of victory” to Cardinal Gomá, archbishop of Toledo and primate of the Spanish church.1 The ceremony symbolized the close ties between church and state formed by three years of civil war. The new regime had given proof of its commitment to the church even before the conflict had ended, and the clergy now looked forward to the implementation of a full range of measures in education, culture, and the regulation of public morality, measures that had last been seen in Spain over a century before.2
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Kostanjšek Brglez, Simona, and Boštjan Roškar. "Baroque furnishings in the Church of St. John the Baptist in Ljutomer." Kronika 70, no. 3 (November 10, 2022): 783–98. http://dx.doi.org/10.56420/kronika.70.3.10.
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The contribution discusses the Baroque furnishings the parish Church of St. John the Baptist in Ljutomer. Rather than the same period, the sculptural furnishings were produced between the end of the seventeenth and the end of the eighteenth centuries, with the current main altar built the last as the oeuvre of the Maribor-native sculptor Jožef Holzinger. Another known sculptor commissioned for the church in Ljutomer was Franz Abraham Schackhar from Leibnitz (Slo.: Lipnica), whose workshop constructed the Altar of the Holy Cross. An important written source for conducting research on the furnishings in the church is the manuscript chronicle that the priest Matej Slekovec compiled in 1896 by drawing on the no longer existing archival sources, kept in the parish house of Ljutomer. The contribution presents the pulpit and the altars in comparison to other, more or less contemporaneous altars in Slovenia and Austria, it assesses their quality and brings forth some archival data on their designers.
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Kostanjšek Brglez, Simona, and Boštjan Roškar. "Baroque furnishings in the Church of St. John the Baptist in Ljutomer." Kronika 70, no. 3 (November 10, 2022): 783–98. http://dx.doi.org/10.56420/https://doi.org/10.56420/kronika.70.3.10.
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The contribution discusses the Baroque furnishings the parish Church of St. John the Baptist in Ljutomer. Rather than the same period, the sculptural furnishings were produced between the end of the seventeenth and the end of the eighteenth centuries, with the current main altar built the last as the oeuvre of the Maribor-native sculptor Jožef Holzinger. Another known sculptor commissioned for the church in Ljutomer was Franz Abraham Schackhar from Leibnitz (Slo.: Lipnica), whose workshop constructed the Altar of the Holy Cross. An important written source for conducting research on the furnishings in the church is the manuscript chronicle that the priest Matej Slekovec compiled in 1896 by drawing on the no longer existing archival sources, kept in the parish house of Ljutomer. The contribution presents the pulpit and the altars in comparison to other, more or less contemporaneous altars in Slovenia and Austria, it assesses their quality and brings forth some archival data on their designers.
Dissertations / Theses on the topic "Austria, church history"
1
Fulton, Elaine. "Catholic belief and survival in late sixteenth-century Vienna : the case of Georg Eder (1523-1587)." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13615.
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This thesis is a detailed study of the religious belief and survival of one of the most prominent figures of late sixteenth-century Vienna, Georg Eder (1523- 1587). Eder held a number of high positions at Vienna University and the city's Habsburg court between 1552 and 1584, but his increasingly uncompromising Catholicism placed him at odds with many influential figures around him, not least the confessionally moderate Habsburg Emperor Maximilian II. Pivoted around an incident in 1573, when Eder's ferocious polemic, Evangelische Inquisition, fell under Imperial condemnation, the thesis investigates three key aspects of Eder's life. It examines Eder's position as a Catholic in the Vienna of his day; the public expression of this Catholicism and the strong Jesuit influence on the same; and Eder's rescue and subsequent survival as a lay advocate of Catholic reform, largely through the protection of the Habsburgs' rivals, the Wittelsbach Dukes of Bavaria. Based on a wide variety of printed and manuscript material, this thesis contributes to existing historiography on two levels. On one, it is a reconstruction of the career of one of Vienna's most prominent yet under-studied figures, in a period when the city itself was one of Europe's most politically and religiously significant. In a broader sense, however, this study also adds to the wider canon of Reformation history. It re-examines the nature and extent of Catholicism at the Viermese court in the latter half of the sixteenth century. It highlights the growing role of Eder's Wittelsbach patrons as defenders of Catholicism, even beyond their own Bavarian borders. The thesis also emphasises the role, potential and realised, of influential laity such as Eder in advancing the cause of Catholic reform in the late sixteenth century. Thus it is a strong challenge to the existing, prevalent portrayal of the sixteenth-century Catholic laity as an anonymous and largely passive group who merely responded to the ministries of others.
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Usher, Geoffrey Ronald. "Four decades of leadership: ministers of the Sydney Unitarian Church, 1927-1968." Thesis, The University of Sydney, 1989. https://hdl.handle.net/2123/26228.
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In 1850 a group of people in Sydney deciding that they needed to do something about their Unitarian religion, placed this advertisement in The Sydney Herald:
"TO UNITARIANS
A few persons of this persuasion, feeling the great want of a place of worship, where they could honour God according to their consciences, are anxious to meet and cooperate with brethren of similar views, that they might by mutual aid and counsel make a beginning in carrying that they might by mutual aid and counsel make a beginning are solicited from Unitarians who reside in Sydney or are scattered throughout the Colony, with such suggestions as their wishes or experience may dictate; and, as this step is but preliminary, those who feel interested in advancing the great truth of the strict Unity of God, will please, for the present, address 'Alpha' at the office of the 'Herald'".
3
Protopopov, Michael Alex. "The Russian Orthodox presence in Australia: The history of a church told from recently opened archives and previously unpublished sources." Phd thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/7a6f29d5f4ab0a9d13ba30eced67fe15b6b07e63c698a776224464e4706f77bb/2271032/65054_downloaded_stream_279.pdf.
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The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia's multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800's and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia's 'Populate or Perish' policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand.;The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church's prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
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Dragas, Alexander G. "The history of the Bulgarian Orthodox Diocese of the Americas and Australia from its beginnings to the schism in 1964." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Protopopov, Michael Alex, and res cand@acu edu au. "The Russian Orthodox Presence In Australia: The History of a Church told from recently opened archives and previously unpublished sources." Australian Catholic University. School of Philosophy and Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp87.09042006.
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The Russian Orthodox community is a relatively small and little known group in Australian society, however, the history of the Russian presence in Australia goes back to 1809. As the Russian community includes a number of groups, both Christian and non-Christian, it would not be feasible to undertake a complete review of all aspects of the community and consequently, this work limits itself in scope to the Russian Orthodox community. The thesis broadly chronicles the development of the Russian community as it struggles to become a viable partner in Australia’s multicultural society. Many never before published documents have been researched and hitherto closed archives in Russia have been accessed. To facilitate this research the author travelled to Russia, the United States and a number of European centres to study the archives of pre-Soviet Russian communities. Furthermore, the archives and publications of the Australian and New Zealand Diocese of the Russian Orthodox Church have been used extensively. The thesis notes the development of Australian-Russian relations as contacts with Imperial Russian naval and scientific ships visiting the colonies increase during the 1800’s and traces this relationship into the twentieth century. With the appearance of a Russian community in the nineteenth century, attempts were made to establish the Russian Orthodox Church on Australian soil. However, this did not eventuate until the arrival of a number of groups of Russian refugees after the Revolution of 1917 and the Civil War (1918-1922). As a consequence of Australia’s “Populate or Perish” policy following the Second World War, the numbers of Russian and other Orthodox Slavic displaced persons arriving in this country grew to such an extent that the Russian Church was able to establish a diocese in Australia, and later in New Zealand. The thesis then divides the history of the Russian Orthodox presence into chapters dealing with the administrative epochs of each of the ruling bishops. This has proven to be a suitable matrix for study as each period has its own distinct personalities and issues. The successes, tribulations and challengers of the Church in Australia are chronicled up to the end of the twentieth century. However, a further chapter deals with the issue of the Church’s prospects in Australia and its relevance to future generations of Russian Orthodox people. As the history of the Russians in this country has received little attention in the past, this work gives a broad spectrum of the issues, people and events associated with the Russian community and society at large, whilst opening up new opportunities for further research.
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Bussenius, Daniel. "Der Mythos der Revolution nach dem Sieg des nationalen Mythos." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät I, 2013. http://dx.doi.org/10.18452/16650.
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Am Ende des Ersten Weltkriegs lebte in Deutschösterreich und im Deutschen Reich mit dem Zerfall der Habsburgermonarchie und den Revolutionen im November 1918 die Erinnerung an die 48er-Revolution wieder auf. Die Revolutionserinnerung wurde insbesondere von den deutsch-österreichischen Sozialdemokraten zur Legitimierung der Forderung nach dem Anschluss an das Deutsche Reich herangezogen. Da die Vollziehung des Anschlusses jedoch am Einspruch der westlichen Siegermächte scheiterte, konnte im Deutschen Reich eine mit der Anschlussforderung eng verknüpfte Geschichtspolitik mit der 48er-Revolution von Sozialdemokraten und Demokraten wenig zur Legitimierung der Weimarer Republik beitragen (während die Anschlussforderung in Deutschösterreich gerade darauf zielte, die Eigenstaatlichkeit aufzuheben). Vielmehr wurde die Kritik am reichsdeutschen Rat der Volksbeauftragten, in Reaktion auf die deutschösterreichische Anschlusserklärung vom 12. November 1918 den Anschluss nicht vollzogen zu haben, zu einem politischen Allgemeinplatz. Träger der Geschichtspolitik mit der 48er-Revolution blieben in beiden Republiken ganz überwiegend die Arbeiterparteien, wobei im Reich Sozialdemokraten und Kommunisten dabei völlig entgegengesetzte Ziele verfolgten. Auch einen geschichtspolitischen Konsens zwischen reichsdeutschen Sozialdemokraten und Demokraten gab es nicht, wie sich schon in der Abstimmung über die Flaggenfrage am 3. Juli 1919 zeigte.At the end of World War I, as the Habsburg Monarchy fell apart, the memory of the revolution of 1848 was revived in German-Austria and the German Empire by the new revolutions of November 1918. The revolution of 1848 was drawn on particularly by the German-Austrian social democrats to legitimize their demand to unite German-Austria with the German Empire (the so-called “Anschluss”). When the victorious Western powers prevented the realization of the Anschluss, the attempts by social democrats and democrats in the German Empire to use the memory of the revolution of 1848 to legitimize the new Weimar Republic had only little success because they were closely related to the demand for the Anschluss of Austria (whereas in Austria of course the demand for the “Anschluss” aimed at ending the existence of German-Austria as an independent state). Rather, it became common place in the Weimar Republic to criticize the “Rat der Volksbeauftragten” (the revolutionary government of 1918-1919) for not having realized the Anschluss in response to its declaration by the German-Austrian provisional national assembly on November 12, 1918. The workers’ parties were first and foremost those who continued to keep the memory of the revolution of 1848 in both republics alive. However, in doing so, social democrats and communists in the German Empire persued opposing political objectives. Moreover, there was neither a consensus between social democrats and democrats in the Weimar Republic in regards to the memory of the revolution of 1848. This lack of agreement was already apparent in the decision of the national assembly concerning the flag of the new republic on July 3, 1919.
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Miller, Elizabeth. "A Planting of the Lord: Contemporary Pentecostal and Charismatic Christianity in Australia." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/14791.
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Their expanding numbers, political influence, cultural impact, and financial resources are increasingly visible, yet there has been curiously little academic exploration of the extraordinary growth of Pentecostal and charismatic churches in Australia over the last forty years. Historical analysis is notably absent from the small body of existing literature on this topic. By introducing the history of modern Australian Pentecostal and charismatic Christianity, alongside an examination of the current form of the movement, this thesis addresses this scholarly gap. Using participant observation, discourse analysis, and archival research, it answers the question: how can we understand the place and form of contemporary Pentecostal and charismatic Christianity in Australia? Contemporary Pentecostal and charismatic Christianity in Australia forms a distinct social movement based on a set of shared understandings within these churches, and between Pentecostals and charismatics and wider Australian society. The secular embrace of neoliberalism and individualism, and reactions to second wave feminism, made churches that reflected these social changes—particularly through an embrace of the prosperity gospel—appealing, particularly when combined with their use of modern tools and technology to convey what are essentially conservative messages. These factors account for the growth of these churches and explains their place in Australian society. Their form is based on negotiating identity across local, national, and international demands, as well as on structuring themselves to provide a complete community for members. Finally, I argue that these churches have had a broad impact on Australian churches and society, and yet they are widely critical of the outside world, arguing that those outside their churches can never understand this evangelical movement. To illustrate this point, my thesis uses five churches as case studies: in Sydney, Hillsong and C3 are the best known and biggest Pentecostal congregations. They are analysed alongside their counterparts in Melbourne (Planetshakers) and Adelaide (Influencers Church) all of which are megachurches with multiple campuses. The fifth church I consider is Newfrontiers, which began in the United Kingdom, but has since spread across the world, including to Australia. Study of these churches reveals a movement that is growing, but is plagued by internal contradictions and a transient membership base. The thesis will explore the tensions of the movement, connecting its history and theology to Pentecostal understandings of, and interactions, with the secular world.
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Laferriere, Anik. "The Austin Friars in pre-Reformation English society." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:5f927d01-ce0b-4c17-83d8-b5346a9c22e5.
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This study examines the role of the Austin Friars in pre-Reformation English society, as distinct both from the Austin Friars of Europe and from other English mendicant orders. By examining how the Austins formulated their origins story in a distinctly English context, this thesis argues that the hagiographical writings of the Austin Friars regarding Augustine of Hippo, whom they claimed as their putative founder, had profound consequences for their religious platform. As their definition of Augustine's religious life was less restrictive than that of the European Austin Friars and did not look to a recent, charismatic leader, such as Dominic or Francis, the English Austin Friars developed a religious adaptability visible in their pastoral, theological, and secular activity. This flexibility contributed to their durability by allowing them to adapt to religious needs as they arose rather than being constrained to what had been validated by their heritage. The behaviour of these friars can be characterised foremost by their ceaseless advancement of the interests of their own order through their creation of a network of influence and the manoeuvring of their confrères into socially and economically expedient positions. Given the propensity of the Austin Friars towards reform, this study seeks to understand its place within and interaction with English society, both religious and secular, in an effort to reconstruct the religious culture of this order. It therefore investigates their interaction with the laity and patronage, with heresy and reform, and with secular powers. It emphasises, above all, the distinctiveness of the English Austin Friars both from other mendicant orders and from the European Austin Friars, whose rigid interpretations of the religious example of Augustine led them to a strict demarcation of the Augustinian life as eremitical in nature and to hostile relations with the Augustinian Canons. Ultimately, this thesis interrogates the significance of being an Austin Friar in fifteenth- or sixteenth-century England and their role in the religious landscape, exploring the exceptional variability to their behaviour and their ability to take on accepted forms of behaviour.
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Gleeson, Damian John School of History UNSW. "The professionalisation of Australian catholic social welfare, 1920-1985." Awarded by:University of New South Wales. School of History, 2006. http://handle.unsw.edu.au/1959.4/26952.
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This thesis explores the neglected history of Australian Catholic social welfare, focusing on the period, 1920-85. Central to this study is a comparative analysis of diocesan welfare bureaux (Centacare), especially the Sydney, Melbourne and Adelaide agencies. Starting with the origins of professional welfare at local levels, this thesis shows the growth in Catholic welfare services across Australia. The significant transition from voluntary to professional Catholic welfare in Australia is a key theme. Lay trained women inspired the transformation in the church???s welfare services. Prepared predominantly by their American training, these women devoted their lives to fostering social work in the Church and within the broader community. The women demonstrated vision and tenacity in introducing new policies and practices across the disparate and unco-ordinated Australian Catholic welfare sector. Their determination challenged the status quo, especially the church???s preference for institutionalisation of children, though they packaged their reforms with compassion and pragmatism. Trained social workers offered specialised guidance though such efforts were often not appreciated before the 1960s. New approaches to welfare and the co-ordination of services attracted varying degrees of resistance and opposition from traditional Catholic charity providers: religious orders and the voluntary-based St Vincent de Paul Society (SVdP). For much of the period under review diocesan bureaux experienced close scrutiny from their ordinaries (bishops), regular financial difficulties, and competition from other church-based charities for status and funding. Following the lead of lay women, clerics such as Bishop Algy Thomas, Monsignor Frank McCosker and Fr Peter Phibbs (Sydney); Bishop Eric Perkins (Melbourne), Frs Terry Holland and Luke Roberts (Adelaide), consolidated Catholic social welfare. For four decades an unprecedented Sydney-Melbourne partnership between McCosker and Perkins had a major impact on Catholic social policy, through peak bodies such as the National Catholic Welfare Committee and its successor the Australian Catholic Social Welfare Commission. The intersection between church and state is examined in terms of welfare policies and state aid for service delivery. Peak bodies secured state aid for the church???s welfare agencies, which, given insufficient church funding proved crucial by the mid 1980s.
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Mckenna, Eugene. "The influence of ecclesiastical and community cultures on the development of Catholic education in Western Australia, 1846-1890." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20070326.142406.
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Historians have generally tended to represent the pioneering Catholic mission in Western
Australia as an homogenous ecclesiastical entity with little cultural diversity. With a few notable
exceptions the nature of the Western Australian colonial Catholic mission is portrayed as a
'hibernised' form of Catholicism with an Irish clergy taking care of the pastoral needs of a
predominantly working class Irish Catholic constituency. This thesis challenges the traditional
paradigm as restrictive, and argues that it ignores significant contextual influences and veils the
wider cultural tapestry in which the Western Australian pioneering Catholic mission proceeded.
The traditional analysis of the internal dynamics of the Catholic mission implies that there
was a beneficial, almost symbiotic relationship between sympathetic bishops and their 'valiant
helpers.' Internal conflicts concerning administrative issues have been represented as little more
than mere personality clashes.
The thesis takes a more critical contextual approach and argues that the manifestation of
internal dissension during this period can only be fully explained by taking account of external
influences rather than local conditions. These influences include both Gallican and Ultramontane
ecclesiastical perspectives as well as the individual community cultures that were transported
from Europe to the Perth diocese by missionary personnel.
This new perspective corrects the more traditional approach which overlooked the different
ecclesiastical approaches, orientations and community cultures that were represented within the
colonial Catholic mission. This expansion of the existing interpretative paradigm through which
historians view the West Australian Catholic mission in general and the development of the
school system in particular marks a significant shifi in the existing historiography. As a
consequence, scholars will in future take a more critical approach to the study of not only the
Catholic education system but also the Western Australian Catholic mission in general. Rather
than representing the definitive closing chapter it is intended that this work will invigorate
renewed historical interest in the development of the Australian Catholic mission.
Books on the topic "Austria, church history"
1
Otto, Weiss. Rechtskatholizismus in der Ersten Republik: Zur Ideenwelt der österreichischen Kulturkatholiken 1918-1934. Frankfurt am Main: Lang, 2006.
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2
Dampier, Margaret G. (Margaret Georgiana), Orthodox Research Institute, and Eastern Church Association, eds. The Orthodox Church in Austria-Hungary: The Metropolitanate of Hermannstadt. Rollinsford, N.H: Orthodox Research Institute, 2010.
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Sabine, Weiss. Kurie und Ortskirche: Die Beziehungen zwischen Salzburg und dem päpstlichen Hof unter Martin V. (1417-1431). Tübingen: Niemeyer, 1994.
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Rinnerthaler, Alfred. Eine Kirche für Salzburgs Altkatholiken: Kontroversen rund um die Errichtung einer altkatholischen Kirchengemeinde in Salzburg. Frankfurt am Main: Peter Lang, 2008.
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F, Patrouch Joseph. A negotiated settlement: The Counter-Reformation in Upper Austria under the Habsburgs. Boston: Humanities Press, 2000.
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Rudolf, Zinnhobler, and Pangerl Kriemhild, eds. Das Domkapitel in Linz, 1925-1990. Linz: Diözesanarchiv Linz, 1992.
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1976-, Albu-Lisson Diana Carmen, ed. Der religiöse Soldat - Widerspruch oder Einklang?: Das österreichische Heer, die Kirchen und die Religionsgesellschaften. Frankfurt am Main: Lang, 2006.
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1956-, Ammerer Gerhard, and Weiss Alfred Stefan, eds. Die Säkularisation Salzburgs 1803: Voraussetzungen, Ereignisse, Folgen ; Protokoll der Salzburger Tagung vom 19.-21. Juni 2003. Frankfurt am Main: Lang, 2005.
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Spain) Simposio Internacional "Iconografía y Forma" (6th 2017 Castellón de la Plana. La Piedad de la Casa de Austria: Arte, dinastía y devoción. Somonte-Cenero, Gijón (Asturias): Ediciones Trea, 2018.
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Prüller, Monika. Das Karmelitinnenkloster "Unsere Liebe Frau vom Berge Karmel" zu St. Pölten (1706-1782). Wien: Selbstverlag des NÖ Instituts für Landeskunde, 1992.
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Jennings, Mark. "Ecstatic Church: Pentecostal-Charismatic Christianity in Australia—Antecedents, History, and Present Shape." In Happy: LGBTQ+ Experiences of Australian Pentecostal-Charismatic Christianity, 19–36. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-20144-8_2.
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Becker, Rainald. "The Changing Place of Religious Orders, and Its Role in Theological Development." In Oxford History of Modern German Theology, Volume 1: 1781-1848, 276—C13.S5. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198845768.003.0015.
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Abstract Like few other epochs of German church history, the period between 1750 and 1850 marked a radical challenge for religious orders. While monasteries experience a late bloom in the Catholic German territories, the secularization and dissolution of the Holy Roman Empire led to an almost total eclipse of religious life around 1800. During the early nineteenth century, this decline was followed by a remarkable resurgence, which forged new monastic landscapes completely different from those of the late ancien régime, but equally flourishing. This chapter treats these phenomena under the multiple institutional and intellectual aspects, considering the Enlightenment, ultramontanism and other forces behind the dialectics of blossom, fall, and revival. Programmatically, the panorama adopts a regionalized perspective, in order to elaborate the various patterns of development in different German-speaking lands, with Austria, Bavaria, and Prussia receiving particular emphasis.
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Kolb, Nataliia M. "Greek-Catholic Religious Education in the Primary and Secondary School Systems in Eastern Galicia (in the Second Half of the Nineteenth and Early Twentieth Centuries): Legislation, Curricula, Realities." In The “native word”: The Belarusian and Ukrainian languages at School (Essays on the history of mass education from the mid-nineteenth century to the middle of the twentieth), 168–96. Nestor-Istoriia, 2021. http://dx.doi.org/10.31168/4469-2043-3.07.
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This essay outlines the significance and position of religious education in the primary and secondary education systems in Austria-Hungary around the turn of the twentieth century. The powers of the state and the Church in the organization of these lessons and their means of control over them are indicated. The growing attention of the Church and the clergy to improving the quality of lessons of worship is emphasized, which occurred in response to the deterioration of the moral condition of young people, the spread of religious indifference, atheism, and the growing popularity of leftist ideologies. The clergy's rethinking of the methodology of teaching religion is shown. The measures of the Church to improve textbooks on this subject, increase the requirements for the education and moral and human qualities of priest-candidates for the position of catechists are traced. Emphasis is placed on the importance of religion lessons as an influential factor in the formation of the national identity and consciousness of Ukrainian youth. Special attention is paid to the problem of the opposition of the Greek Catholic clergy to the Latinization and Polonization activities of Polish circles, and in particular to measures to protect the right to teach religion in the Ukrainian language.
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Matheson, Peter. "The Scottish Theological Diaspora." In The History of Scottish Theology, Volume III, 203–13. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759355.003.0015.
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The Scottish diaspora in Australasia exhibits many of the characteristics of colonialism and post-colonialism. Initially the Presbyterian churches reflected their largely Free Church origins, with its Calvinism, memories of the Disruption, and evangelical churchmanship. In the Victorian period it again mirrored the Scottish Church’s opening up to mission, biblical criticism, and evolution. Two World Wars both strengthened the links to Scottish theology and encouraged a transition to ecumenism, especially in the Uniting Church of Australia, and to indigenization, with growing attention to Asian and to aboriginal and Maori theology. American influences became increasingly evident in pastoral theology. However, the personal and institutional links to all four Scottish theological faculties, Aberdeen, St Andrews, Edinburgh, and Glasgow remained and remain creative and strong.
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Matyga, Wojciech. "Kardynał Karol Wojtyła (1964-1978), „depozytariusz” katedry wawelskiej. Uczestnik prac nad eksploracją grobu i ponownego pochówku króla Kazimierza IV Jagiellończyka (1427-1492) i jego żony Elżbiety Rakuszanki (1437-1505)." In Studia z dziejów katedry na Wawelu, 317–44. Ksiegarnia Akademicka Publishing, 2023. http://dx.doi.org/10.12797/9788381389211.19.
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28 March 2023 is the day of the 659th anniversary of the consecration of the currentGothic Cathedral on Wawel Hill, dedicated to St. Stanislaus, bishop and martyr andSt. Wenceslaus. It is worth looking at this temple from a theological and historicalperspective. Only then can its walls, chapels, crypts, altars, royal sarcophagi, reliquaries,and commemorative marble plaques, witnesses to bygone centuries, “speak” to us.Only in this way can we feel a deep connection to God, the Church, and Poland in thisplace. Cardinal Karol Wojtyła taught us to look at Wawel Cathedral in this way as theMetropolitan Archbishop of Cracow from 1964 to 1978, and its “custodian.”The history of our country is inscribed in the walls of the Wawel Cathedral. Thetemple contains the tombs of almost all Polish rulers (17, including St. Jadwiga and Anna Jagiellon) – from Władysław I the Elbow-high to Stanisław Leszczyński. We canrealize that we are a nation with a history of over a thousand years, which has seendays of might and glory, as well as defeats. For people living centuries ago, buryingkings in the cathedral was not a reward or recognition of their merits, but a nationaltradition, as was the case with the burial of the royal couple – Casimir IV Jagiellon,the “King of Kings,” and his wife Elizabeth of Austria, the “Mother of Kings.” Thewalls of the royal cathedral on Wawel Hill are a “treasury” that preserves preciousand invaluable treasures. They have witnessed three reburials of monarchs in theirhistory. The first was the burial of King Casimir III the Great (1333-1370) on 8 July1869, the second was that of Queen Jadwiga of Poland (1384-1399) on 14 July 1949,and the third, 50 years ago, of the royal couple of Casimir IV Jagiellon and his wifeElizabeth of Austria on 18 October 1973. Cardinal Wojtyła was the organizer of thisceremony, presided over by Cardinal Stefan Wyszyński, the Primate of Poland, whodelivered the sermon. Representatives of the Polish Episcopal Conference, clergy, andnumerous faithful also participated.
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Pitts, Walter F. "“Magnificence, Beauty, Poetry, and Color”: The Afro-Baptist Church, Its Ritual, and Frames." In Old Ship of Zion, 11–33. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780195075090.003.0002.
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Abstract “I love the Lord, He heard my cry,” Deacon cries out. The newly gathered congregation, now seated in their pews, echoes his words in a plaintive tune. They do this without the support of piano, organ, or hymnal. Another Sunday morning worship service has begun at St. John Progressive Baptist Church, which, like many working-class Baptist churches in the black community of Austin, Texas, is home to a small congregation. Why the adjective “Progressive” has been inserted into the church’s title is a mystery—and not a very interesting one to its members. Unlike “Free Will” or “Missionary,” it connotes no sectarian leanings or history.
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Kečka, Roman. "Contemporary Models of Marian Discourse in Slovakia." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.126-151.
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According to the 2001 census, the majority of Slovakia's population statistically follows the Catholic confession of Roman or Byzantine rites. In both rites, the Marian devotion has a consider- able place in religious reflection and spirituality. This study explores the religious discourse of the Marian devotion as it appears in available books and booklets on this topic. The main focus of the chapter is a comparison of the Marian discourse in Slovakia (representing a post-socialist country) and the Marian discourse in neighbouring Austria (representing a ‘Western’ country with no socialist history). For this purpose, a sample of Mariological reflections and spiritual texts was created based on their availability in all Catholic bookstores in the capital of Slovakia (Bratislava) and the capital of Austria (Vienna). The reason for this choice is that these bookstores offer books that mirror the living intellectual and religious brainstorming and reflect Christianity, in par-ticularly the pattern of the Marian discourse of the recent decades in both countries. The study comments on the absence of modern Marian literature in Slovak bookstores. The author also analyses the Marian vocabulary and topics in the both samples. The author distinguishes three existing models of the Marian discourse in Slovakia, all of traditional origin, portraying Mary as an unselfish and patient mother, Mary loving conditionally and restraining God's anger; Mary leading the legions against Satan and crushing his head. All three models are based on the traditional images of Mary and, within the Christian communities, are not understood as contradictory, but complementary. Compared to Western Christianity, the Marian discourse in Slovakia lacks two recurrent models: (1) the progressive 20th/21st century model, and (2) the traditionalist and fundamentalist mod- el. The first model has created a Marian vocabulary and contents representing a self-confident, social and communicative model of Mary. This model presents an alternative to the old models combining mild or triumphant vocabulary with mild or triumphant contents. The second model which is absent among Slovak believers is the Marian discourse of the traditionalist and fundamentalist groups of each age tolerated by official Church structures. These traditionalist and fundamentalist groups return to the old Marian vocabulary and contents that is triumphant, militant and – in this modern version – has an offensive character. This form of discourse, created as a reaction to progressive Christian groups – did not emerge in Slovakia, since there were no progressive Christian movements. Based on the research of the author, the Slovak Marian re- flection and spirituality result from traditional beliefs, having no affinity to Western progressive and traditionalist models. In this regard, it can be stated that Slovakia's isolation from the European spiritual development, which has caused traditional devotion to be fixed in its forms, is, paradoxically, continuing also after the fall of Communism in the era of religious freedom. The comparative discoursive analysis of Mariological literature in Slovakia and its Western neighbour – Austria has showed that the Slovak religious landscape is far more traditional (but not traditionalist) than the current trends in the ‘Western’ religious discourse.
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Forde, Simon. "The Educational Organization of the Augustinian Canons in England and Wales, and their University Life at Oxford, 1325–1448." In History of Universities, 21–60. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198205319.003.0003.
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Abstract Among the major orders of the late medieval Church, the educational organization for the Carmelite Friars and the Regular Canons of the Rule of St Augustine (the Austin Canons)2 alone remains largely unstudied. This study considers the latter of these two. Although the focus here falls primarily on those Austin Canons who were educated at the University of Oxford, it will be necessary to place this in the context of various other elements in the Canons’ education, namely their novitiate training, almonry schools, and libraries. We shall also outline how the Order attempted to enforce the various statutes relating to higher education and how it endeavoured to maintain and improve standards.
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Valliere, Paul. "Law and Orthodox Christianity after Byzantium." In The Oxford Handbook of Christianity and Law, 112–24. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.9.
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Abstract This chapter outlines the Orthodox Christian experience of law and practice of jurisprudence from 1453 to 1918. The chapter first surveys the legal and political regimes under which Orthodox communities lived after Byzantium: the Ottoman Empire, Muscovy, and Western polities. Next, the chapter describes the nomocanonical tradition, the principal jurisprudential tradition of post-Byzantine Orthodoxy until the nineteenth century. Tensions in the nomocanonical tradition are described: the tension between ecclesiastical canons and Byzantine imperial laws within the nomocanon, and between nomocanonical norms and local custom. The history of capital punishment in Russia illustrates these tensions. Following a description of higher education in the Orthodox world, the chapter turns to epochal changes affecting Orthodox jurisprudence and church government in modern times, beginning with Peter the Great’s church constitution (1721). Peter’s synodal system undermined the canonical order of the Orthodox Church. Criticism of the synodal system was the context in which the modern study of Orthodox canon law and other advancements in Orthodox jurisprudence arose in nineteenth-century Russia. The critical wave peaked in the Russian conciliar movement of 1905–17. The nation-states that emerged from the Ottoman Empire between 1830 and 1914 also contributed to modern Orthodox jurisprudence. The prevailing trend in those polities was inclined to state supervision of the church in the interests of nation-building and territorial expansion. The contribution of Orthodox jurists in the Austrian (Austro-Hungarian) Empire is also noted.
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"Russian Monasticism In Australia." In A Russian Presence: A History of the Russian Church in Australia, 343–52. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211080-012.
Full textConference papers on the topic "Austria, church history"
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Wysokowski, A. "Rebuilding of the Historic St Mary’s Cathedral in the Capital of Western Australia." In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0633.
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<p>St Mary's Cathedral in Perth, Western Australia, is the Archbishop church of the Archdiocese. This sacral building was built in neo-Gothic style during the years 1863-1865. The cathedral was officially dedicated and opened for service on 29th January, 1865. In 1973 it was proclaimed the Marian Sanctuary and now represents one of the largest religious facilities in Perth. In 2005, city authorities together with the Archdiocese, made a collective decision on the necessity of a comprehensive renovation. The renovation was critical due to the danger posed by the technical and physical condition of the structure. These pitfalls were assessed by the author of this paper in person from the years 1989 onwards. Renovation of certain architectural elements was therefore essential not only in a maintenance capacity but also for this site to function for the faithful and as a tourist attraction. Reconstruction of St Mary's Cathedral in Perth is a successful example of how to increase the wider functionality of a facility while saving the antique and historical qualities. In this paper the aforementioned issues will be more widely developed.</p>
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Harper, Glenn. "Becoming Ultra-Civic: The Completion of Queen’s Square, Sydney 1962-1978." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4009pijuv.
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Declaring in the late 1950s that Sydney City was in much need of a car free civic square, Professor Denis Winston, Australia’s first chair in town and country planning at the University of Sydney, was echoing a commonly held view on how to reconfigure the city for a modern-day citizen. Queen’s Square, at the intersection of Macquarie Street and Hyde Park, first conceived in 1810 by Governor Lachlan Macquarie, remained incomplete until 1978 when it was developed as a pedestrian only plaza by the NSW Government Architect under a different set of urban intentions. By relocating the traffic bound statue of Queen Victoria (1888) onto the plaza and demolishing the old Supreme Court complex (1827), so that nearby St James’ Church (1824) could becoming freestanding alongside a new multi-storey Commonwealth Supreme Court building (1975), by the Sydney-based practise of McConnel Smith and Johnson, the civic and social ambition of this pedestrian space was assured. Now somewhat overlooked in the history of Sydney’s modern civic spaces, the adjustment in the design of this square during the 1960s translated the reformed urban design agenda communicated in CIAM 8, the heart of the city (1952), a post-war treatise developed and promoted by the international architect and polemicist, Josep Lluis Sert. This paper examines the completion of Queen’s Square in 1978. Along with the symbolic role of the project, that is, to provide a plaza as a social instrument in humanising the modern-day city, this project also acknowledged the city’s colonial settlement monuments beside a new law court complex; and in a curious twist in fate, involving curtailing the extent of the proposed plaza so that the colonial Supreme Court was retained, the completion of Queen’s Square became ultra – civic.