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Journal articles on the topic 'Austria, church history'
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1
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.
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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.
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Chandler, A. "Lambeth Palace, the Church of England and the Jews of Germany and Austria in 1938." Leo Baeck Institute Yearbook 40, no. 1 (January 1, 1995): 225–47. http://dx.doi.org/10.1093/leobaeck/40.1.225.
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Stockinger, Thomas, and Thomas Wallnig. "Bernhard Pez: An Austrian Benedictine Scholar between Sacred Antiquarianism and New Practices of Scholarship." Erudition and the Republic of Letters 1, no. 1 (February 9, 2016): 79–105. http://dx.doi.org/10.1163/24055069-00101004.
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The article addresses the question of how to situate a Benedictine scholar of the early eighteenth century in relation to recent research on the intersecting goals of historical-critical scholarship and the search for confessional identities. The Benedictine Bernhard Pez (1683–1735) was among the first scholars in Austria to engage in the systematic collection and critical publication of medieval source texts. He has been long regarded as a pioneer of the historical-critical method though, like many contemporaries, he used it mainly for apologetic purposes, especially in favour of the Benedictine Order. What is interesting about Pez are his attempts to evade the institutional limitations in theology by highlighting the historical nature of church history and to search for Protestant allies in an anti-Roman struggle for a historical view of the antiquities of the ‘German’ church.
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Bowman, William D. "Religious Associations and the Formation of Political Catholicism in Vienna, 1848 to the 1870s." Austrian History Yearbook 27 (January 1996): 65–76. http://dx.doi.org/10.1017/s0067237800005828.
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One of theironies of the Revolution of 1848 in Austria is that one of the most attacked institutions, the Roman Catholic Church, was able to draw the most benefit from the revolutionary upheaval. By the time Cardinal-Archbishop Eduard Milde returned to his palace in the Wollzeile from his safe mountain retreat, the dreadedKatzenmusik(mock serenading) had died down and it was clear that real social reform, not to speak of social revolution, was dead as well. Along the way, however, Catholic agitators, including Catholic priests, had learned how to use the revolution to further their own purposes.
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Harasimowicz, Jan. "Longitudinal, Transverse or Centrally Aligned? In the Search for the Correct Layout of the ‘Protesters’ Churches." Periodica Polytechnica Architecture 48, no. 1 (September 7, 2017): 1–16. http://dx.doi.org/10.3311/ppar.11309.
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The article was written within the framework of a research project “Protestant Church Architecture of the 16th -18th centuries in Europe”, conducted by the Department of the Renaissance and Reformation Art History at the University of Wrocław. It is conceived as a preliminary summary of the project’s outcomes. The project’s principal research objective is to develop a synthesis of Protestant church architecture in the countries which accepted, even temporarily, the Reformation: Austria, Czech Republic, Denmark, Estonia, Finland, France, Germany, Great Britain, Hungary, Island, Latvia, Lithuania, Norway, Poland, Romania, Russia, Slovakia, Slovenia, Switzerland, Sweden and The Netherlands. Particular emphasis is placed on the development of spatial and functional solutions (specifically ground plans: longitudinal, transverse rectangular, oval, circular, Latin- and Greek-cross, ground plans similar to the letters “L” and “T”) and the placement of liturgical furnishing elements within the church space (altars, pulpits, baptismal fonts and organs).
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Sumnall, Catherine. "The Social and Legal Reception of Illegitimate Births in the Gurk Valley, Austria, 1868–1945." Studies in Church History 56 (May 15, 2020): 362–82. http://dx.doi.org/10.1017/stc.2019.20.
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This article uses a combination of sources, ranging from statistical material calculated from parish records, through oral history interviews and autobiographies, to letters sent by parish priests to their bishop, to illuminate the spaces between law, marriage and the church in the Gurk valley of southern Austria. It argues that local patterns and trends of illegitimacy were tolerated by the Catholic clergy, and that the relationships concerned were understood both as marriage without ceremonialization, and as stable unions where marriage was impeded by poverty. These attitudes hardened in the state legal practices that formed part of Nazi family policy and reduced rural illegitimacy.
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Taylor, Greg. "AUSTRIA'S LAW AGAINST DEFAMATION OF RELIGION: A CASE STUDY." Journal of Law and Religion 30, no. 1 (January 23, 2015): 80–106. http://dx.doi.org/10.1017/jlr.2014.37.
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AbstractRecently there have been calls from Islamic nations for the creation of a crime of “defamation of religion.” Austria already has such an offense: section 188 of the Criminal Code of 1974 prohibits giving “justified offense” (berechtigtes Ärgernis) by “publicly disparag[ing] or ridicul[ing] a person who, or an object which, is the subject of veneration of a domestically established church or religious community, or a dogma, a lawful custom or a lawful institution of such a church or religious community.” This has recently been applied to secure the conviction of an activist of the right-wing Freedom Party of Austria, who announced at a semi-public seminar attended by about thirty people, including one undercover journalist, that Mohammed was a pedophile. Drawing on the law of comparable jurisdictions, this article traces the history of the provision and considers how it is applied by the courts. In this article it is contended that this provision, while rarely used, unduly restricts public discussion. At the least, the provision needs both reinterpretation and amendment; international human rights sources suggest that repeal should be seriously considered given that the existing offense of sedition is available for serious cases.
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Mikhailov, Vadim, and Konstantin Losev. "Transition of the Rusins of Austria-Hungary to the bosom of Orthodoxy in the end of 19th - beginning of 20th century: Lost perspective for Russia." OOO "Zhurnal "Voprosy Istorii" 2020, no. 10-4 (October 1, 2020): 196–205. http://dx.doi.org/10.31166/voprosyistorii202010statyi90.
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The article is devoted to the issue of Church policy in relation to the Rusyn population of Austria-Hungary and the Russian Empire. In the second half of the 19th century, the policy of the Austro-Hungarian administration towards the Rusyn Uniate population of the Empire underwent changes. Russia’s victories in the wars of 1849 and 1877-1878 aroused the desire of the educated part of the Rusyns to return to the bosom of the Orthodox Church. Nevertheless, even during the World War I, when the Russian army captured part of the territories inhabited by Rusyns, the military and officials of the Russian Empire were too cautious about the issue of converting Uniates to Orthodoxy, which had obvious negative consequences both for the Rusyns, who were forced to choose a Ukrainophile orientation to protect their national and cultural identity, and for the future of Russia as the leader of the Slavic and Orthodox world.
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MacGregor, Kirk R. "Hubmaier’s Death and the Threat of a Free State Church." Church History and Religious Culture 91, no. 3-4 (2011): 321–48. http://dx.doi.org/10.1163/18712411-1x609360.
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This piece reevaluates the events surrounding the 1528 execution of Anabaptist leader Balthasar Hubmaier by Ferdinand I of Austria in order to accurately assess Hubmaier’s place in the development of early modern church-state relations. Rather than the commonly suggested motive of practicing rebaptism, the evidence indicates that Hubmaier was arrested and executed for his establishment in Waldshut and Nikolsburg of “free state churches,” a unique sixteenth-century historical modality of believers’ churches financially administered by local governments which protected dissenters, including Jews, from persecution. The first early modern advocate of freedom of thought, Hubmaier insisted that the obedience Christians owed to government was exclusively socio-political and not religious in nature, a redefinition which not merely affected the relationship between lay subjects and any given state but also extended to the relationship between lower and higher magistrates. Such developments threatened the ability of the Habsburg church-state amalgam to enforce obedience to the Catholic faith, prompting its charges of sedition against Hubmaier.
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Stimmer, Gernot. "The History of Austrian Students Between Academic Status and Socio-Political Activity 1848-1938." CIAN-Revista de Historia de las Universidades 25, no. 1 (June 7, 2022): 85–121. http://dx.doi.org/10.20318/cian.2022.6994.
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The development of a scholarly and objective historiography of students in the Habsburg monarchy and the First Austrian Republic only began at the end of the twentieth century. Several factors explain why it was only after gaining a certain temporal and emotional distance that historians were able to write a more scientifically objective history of universities and students. It was not until the middle of the 19th century that students, who were strictly controlled by the state and the Catholic Church until 1859, were able to emerge as an independent group of actors. The multitude of associations founded according to the ideal model of the German fraternities were subject to a highly ideological polarisation process. This also extends to the professoriate of the university, which was belatedly established as an autonomous institution. Therefore, the history and humanities departments in particular became the forerunners of a nationalist antisemitic ideology rather than rationally scientific critical instances. The politics of exclusion continued uninterruptedly into the First Republic and ultimately led to the loss of university autonomy and the students’ right of free association after Austria became part of the National Socialist German Reich in 1938.
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Nagy, Kornél. "Between Lwów and Rome: Armenians in Transylvania and Armenian Catholic Archeparchy of Lwów (1681-1691)." Lehahayer 10 (December 19, 2023): 77–104. http://dx.doi.org/10.12797/lh.10.2023.10.03.
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In 1988, the renowned Polish-Armenian church historian Gregorio (Grzegorz) Petrowicz published a book in Italian about the history of the Armenian Catholic Archbishopric (1686-1954) in Lwów (Lemberg; now Lviv, Ukraine). In his book, he dedicated a subchapter to the church-union of Armenians in Transylvania in the late 17th century, principally based on the documents kept at the Historical Archive of the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide) in Rome. At the same time, the scholarship has analyzed this book critically during the past two decades, and unfortunately, his subchapter proved to be very sketchy and poorly elaborated. His argumentations, however, regarding the history of the Armenians in Transylvania were based upon old, obsolete books published in the 19th and 20th centuries. Therefore, my article also deals with this problem from an ecclesiastical-historical perspective concerning the church-union of the Armenians in Transylvania. Furthermore, my study also aims primarily at analyzing the role of the Armenian Catholic Archiepiscopacy in Lwów in creating the process of the church-union of the Armenians in Transylvania in the years 1681- 1691. With regards to the methodology of my article, it is mere critical analysis focusing upon the incomplete as well as newly discovered manuscript sources kept in archives in Armenia, Austria, Hungary, Italy, Romania, and the Vatican.
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Barovic, Vladimir, and Ljubomir Zuber. "Jovan Pavlovic as a liberalism paradigm in the history of Serbian press." Zbornik Matice srpske za drustvene nauke, no. 161 (2017): 13–25. http://dx.doi.org/10.2298/zmsdn1761013b.
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This paper is focused on a celebrated Serbian journalist and liberal, Jovan Pavlovic, who founded and edited, in the second half of the 19th century, the following newspapers: Pancevac, Granicar and Novi Granicar. Pavlovic turned his newspapers into the most militant and the most liberal media printed in Serbian language in Austria-Hungary in the second half of the 19th century. This paper analyzes the beginnings of Serbian liberal thought and individuals who were significant for the development of liberal ideas in the 19th century. The work of Vladimir Jovanovic and other liberals in Serbia has been considered, including the influence of Svetozar Markovic and Serbian liberals in Austria-Hungary. The authors analyzed Pavlovic?s articles in Zastava, Pancevac, Granicar, and Novi Granicar. Pavlovic?s newspapers supported very liberal and militant attitudes unlike other printed media throughout the history of Serbian journalism. Pavlovic was very incisive when writing in anticlerical spirit, and in many of his articles he criticized church hierarchy. The Eastern question was also extensively dealt with in his articles. In the history of Serbian journalism, Jovan Pavlovic has been remembered as a great supporter of human rights, national liberation and emancipation, as well as a significant representative of liberal ideas.
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Morelon, Claire. "Respectable Citizens: Civic Militias, Local Patriotism, and Social Order in Late Habsburg Austria (1890‒1920)." Austrian History Yearbook 51 (March 24, 2020): 193–219. http://dx.doi.org/10.1017/s0067237820000156.
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AbstractThis article analyzes the role of urban civic militias (burgher corps) in Habsburg Austria from the end of the nineteenth century to the aftermath of World War I. Far from a remnant of the early modern past, by the turn of the twentieth century these militias were thriving local institutions. They fostered dynastic patriotism and participated in the growing promotion of shooting among the population in the lead-up to the conflict. But they also played a major role in upholding the bourgeois ideals of protection of social hierarchies and property. In the context of the rise of the workers' movement and social unrest, the militias saw themselves as bulwarks of social order and bastions of bourgeois virtue. They reflected an exclusive conception of armed citizenship opposed to the egalitarian notion of the citizen-soldier that survived into the twentieth century. The sensory experience of burgher corps parades during the patriotic or church celebrations was supposed to convey stability and express hierarchies in the urban space. This article also links the practices of armed civilians before the war to the paramilitary groups that emerged in 1918 and emphasizes the legacy of local conceptions of armed defense of property and of notions of “good” citizenship in the aftermath of the war.
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Buchner, Maximiliane. "Wiederaufbau aus dem Glauben." Architectura 46, no. 1 (December 30, 2016): 104–27. http://dx.doi.org/10.1515/atc-2016-0006.
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AbstractEuropean architecture in the second-half of the 20th century had many different roles to fulfil. Initially it sought to reconnect to what had been the ›modern style‹ before the outbreak of World War II, or rather, before the rise of National Socialism in Germany and Austria. This is true in a very special way for sacral architecture. After the human catastrophe of the Nazi regime with its destruction and desperation, all eyes were on the Church awaiting a statement. This was made not only through the erection of newly-built churches – in a density unique in the history of church building – but also in their contextual placement. The thesis of this article claims that the embedding of sacred rooms within newly-built architecture, such as in residential buildings, universities and student accommodation, is an ideal way of creating new – and hopefully better – societies based on a foundation of religious values
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Dronov, Mikhail Yu. "Švorc P. Od pluhu do senátorského kresla. Jurko Lažo a jeho doba (1867–1929). Prešov: Universum, 2018. 271 s." Slavic World in the Third Millennium 15, no. 1-2 (2020): 187–92. http://dx.doi.org/10.31168/2412-6446.2020.15.1-2.12.
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The review is dedicated to the recent monograph by the Slovak historian Peter Švorc on Jurij Lažo (1867–1929). The book is a meticulously researched biography of the Rusyn national political activist set against the background of the history of the Carpathian Rusyns, Austria-Hungary, and Czechoslovakia. The author pays increased attention to the issues of national and confessional identity of the Rusyn population of the Prešov region and Subcarpathian Rus’. J. Lažo went down in history primarily as a Senator who represented the interests of Rusyn villagers in the Czechoslovak Parliament, and as a fi ghter for the conversion of Greek Catholics to the Orthodox Church. Leger acted as a consistent proponent of the “all-Russian” (all-Eastern Slavic) national-language trend and a critic of the Magyarization and later Slovakization of the Rusyns. All six chapters of the monograph differ in their originality, and are based on documents from various archives in the Slovak Republic, the Czech Republic, and Austria. Despite the remain- ing gaps in the biography of Jurij Lažo, Peter Švorc’s book is a valuable contribution to the historiography of this topic.
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Healy, Maureen. "1883 Vienna in the Turkish Mirror." Austrian History Yearbook 40 (April 2009): 101–13. http://dx.doi.org/10.1017/s0067237809000095.
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In his 1883 playDie Türken vor Wien, Richard von Kralik, the Catholic writer and later doyen of Christian Socialism, recounts the story of the 1683 siege of Vienna. Habsburg military heroes, ordinary Viennese Bürger, and the Ottoman grand vizier Kara Mustafa appear on stage in Kralik's retelling of what had become a foundational moment in Austrian historiography. The defeat of the Turks at Vienna in 1683 has been hailed as Austria's finest hour, the Habsburgs' greatest service to Europe, and as the moment when Austria defended all of Western civilization from, among other things, the East, Asian barbarism, and Muslim infidels. Kralik may be the playwright here; but in a preface to the play, he introduces the two figures who are the true sources for his tale of 1683: Lady History and Lady Legend. They work together, each playing her part. Lady History and Lady Legend, he explains, sing in beautiful duet, “both accurate and truthful, neither lying nor inventing.” Kralik's juxtaposition of history and legend was astute. Any historian looking back to the events of 1683 and the stories that have since accumulated about Austria's “saving the occident” encounters a multi-century work in progress, a story under revision, a tale in which “legends” about coffee (said to be introduced to Europe by Turks fleeing Vienna) and croissants (a bun shaped, suspiciously, like a crescent) persist alongside themes more properly in the domain of “history”: class tensions, national conflict, and church-state relations.
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Salmerón, Miguel Córdoba. "A Failed Politician, a Disputed Jesuit: Cardinal Johann Eberhard Nithard (1607–81)." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 545–69. http://dx.doi.org/10.1163/22141332-00704003.
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One of the most controversial Jesuit cardinals was Johann Eberhard Nithard, not only because of the intriguing circumstances of his promotion, but also because he was a favorite of Queen Mariana of Austria, regent of Spain and mother of King Charles ii. The aim of this essay is to examine a series of events in Nithard’s life, focusing in particular on the details surrounding his consecration as bishop and creation as cardinal. This task is performed through an analysis of various sources, many of which—including the Jesuit ones—have been responsible for forging Nithard’s black legend, which resulted in his eventual expulsion from Spain and in distorted narratives of historians of Nithard’s role in the church and state politics in the seventeenth century.
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Abrudan, Mircea-Gheorghe. "The Coats of Arms of Metropolitan Andrei, Baron of Şaguna." Transylvanian Review 32, no. 4 (February 19, 2024): 76–91. http://dx.doi.org/10.33993/tr.2023.4.05.
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The anniversary of one hundred and fifty years since the passing of Saint Metropolitan Andrei Şaguna (28 June 1873) is the right moment to reflect on his portrait in history, his theological legacy, and his positive role in the historical evolution of the Romanians in Transylvania, Banat and Hungary in the second half of the 19th century. The study approaches a topic less discussed in Romanian, German or English historiography and theology, namely: the coats of arms of Andrei Şaguna, by the mercy of God “archbishop and metropolitan of the Orthodox Romanians of Transylvania and Hungary” and by the grace of Franz Joseph, Emperor of Austria, Baron of the Austrian Empire. Among all Transylvanian Romanian Orthodox hierarchs, Metropolitan Şaguna is the only one who was raised by the Austrian emperor to the noble rank of baron. The title was conferred on him by Emperor Franz Joseph in 1852, being assumed by the hierarch both in his signature and in the official title used in his correspondence with the civil, military and ecclesiastical authorities of the Habsburg Monarchy and the Romanian Principalities, as well as on the title pages of books printed in Sibiu. The royal titles and orders, the baronial coat of arms and the metropolitan emblem illustrate the historical effigies and aristocratic stature of the complex personality of Metropolitan Andrei Şaguna and represent the new legal status and public dignity that the Romanian nation and the Transylvanian Orthodox Church acquired during his pastorate.
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Jackson, Robin. "The Camphill Movement: The Moravian Dimension." Journal of Moravian History 5, no. 1 (2008): 88–100. http://dx.doi.org/10.2307/41171491.
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Abstract This essay explores the nature and extent of the debt that the worldwide Camphill Movement owes to the Moravian Church by focusing on the lives of its two principal architects, Karl and Mathilde (Tilla) Koenig. Particular attention is drawn to the time that Karl Koenig spent in Gnadenfrei, a Moravian settlement in Silesia, which was the birthplace of his wife. Karl Koenig later acknowledged that his stay in Gnadenfrei constituted a pivotal moment in his destiny. When he was forced to flee Nazi-controlled Austria after the Anschluss because of his Jewish family background, he went to Scotland, where he was committed to the idea of building a Christian community based on a model similar to that created by Count Zinzendorf. The day-to-day running of this first Camphill community rested largely with Tilla Koenig. Contemporary commentators agree that she wove a strong, discernible, and enduring element of Moravian practice into the fabric of Camphill life and work. Perhaps the greatest debt owed by the Camphill Movement to the Moravian Church is an appreciation of the real meaning of community living, the importance of religious experience in community life, and the spiritual value which is inherent in each community member.
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Šmeringaiová, Monika. "The Catholic Church as a Political Actor. A Comparative Study of Communication of Bishops’ Conferences in Slovakia and Austria." Politologický časopis - Czech Journal of Political Science, no. 2 (June 30, 2023): 133–54. http://dx.doi.org/10.5817/pc2023-2-133.
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This article addresses the under-examined topic of communication by the Catholic Church (CC). The CC is understood here as a political actor sui generis. The two most similar systems design cases, the Slovak and the Austrian Republics, are compared here. This selection is due to the nature of the two countries’ modern history, their experience with undemocratic regimes, and a similar confessional legal framework. The empirical aim is to systematically study the official public written communication of the national bishops’ conferences to identify the most frequent topics and communication patterns. Furthermore, interviews with local CC representatives were conducted as a validity check. The results suggest interesting similarities and disparities in the addressees, frequency, ways of mentioning certain topics, and their expressed importance for the local CC representatives. However, more research is needed to clarify some of the results and explore the communication of the CC and its self-proclaimed positions in greater depth.
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Cole, Laurence, Marlene Horejs, and Jan Rybak. "When the Music Stopped: Reactions to the Outbreak of World War I in an Austrian Province." Austrian History Yearbook 52 (May 2021): 147–65. http://dx.doi.org/10.1017/s0067237821000023.
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AbstractThe article analyzes reactions to the outbreak of World War I in the Habsburg Crownland of Salzburg. Based on a detailed examination of local sources, such as diaries, memoirs, church and gendarmerie chronicles, regional newspapers, and administrative records, the study sheds light on the complexity of responses and emotions elicited during the summer of 1914. Engaging with recent historiography on the question of “war enthusiasm” and the “August experience,” the ensuing analysis allows for profound insights into how the local population reacted to the news of the Sarajevo assassinations, Austria-Hungary's ultimatum to Serbia, and the subsequent declaration of war, mobilization, and the first weeks of the conflict. The article highlights the role of the press, governmental policies, and repression as key factors in creating an agitated atmosphere to which people responded in different ways, depending on age, class, gender, and the urban–rural divide. At times, frenzied patriotic mobilization occurred alongside not only a widespread acceptance of the obligation to do one's duty, but also—and equally—great uncertainty and anxiety. This highlights the complexities of public reactions in the summer of 1914, thereby challenging from a regional historical perspective the notion of an “enthusiastic” welcoming of the war.
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Kazak, Oleg G. "Ethno-cultural Nature of the East Slavic Population of Gabsburg Empire as Covered in the “Russkaya Pravda” Journal (Chernovtsy, 1910–1913)." Almanac “Essays on Conservatism” 58 (August 1, 2020): 368–77. http://dx.doi.org/10.24030/24092517-2020-0-2-368-377.
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The article examines «Russkaya Pravda» («Russian Truth») journal publications issued in Chernovtsi in 1910–1913. This periodical advocated the idea that the East Slavic population of the Habsburg monarchy (Bukovina, Galicia, Ugric Rus) belonged to the common all-Russian national-cultural community. The main issue covered in «Russkaya Pravda» publications was that of the nature of the Ukrainian national movement somewhat supported by the authorities. The periodical analyzed the main mechanisms of all-Russian movement suppression in Austria-Hungary (namely, the ban on Russophile institutions, manipulations during the 1910 population census, numerous violations and abuses during the parliamentary campaign of 1911, persecution of the Orthodox Church). «Russkaya Pravda» journal is a valuable information source on the history of the East Slavic population of the Habsburg monarchy on the verge of the First World War.
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Novaković, Dragan. "THE PROGRESSIVE PARTY’S VIEW OF THE SERBIAN ORTHODOX CHURCH." RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, no. 2 (December 1, 2007): 61–80. http://dx.doi.org/10.54561/prj0102061n.
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After obtaining autonomy from the Ecumenical Patriarchate of Constantinople in 1831, the Serbian Orthodox Church gradually established and strenghtened its position by means of constitutions and laws of the Principality of Serbia which were passed in the course of the XIX century. The established status of an official state church implied considerable priviledges but also the readiness to accept potential candidates designated by the Prince or the Government for the highest hierarch positions as well as the state’s control over practically all segments of religious life. This relationship in which provisions of the Canon Law were frequently ignored, forged a kind of partnership enabling the state to strenghten its economy and democratic institutions while at the same time providing the church with an opportunity to improve its internal organization, the quality of candidates entering priesthood and to create favourable conditions for its spiritual mission. The dissatisfaction with the Russian politics after the Congress of Berlin and the shift towards a new foreign policy relying heavily on the support of Austria-Hungary, soon took toll on the relations between Prince Milan and Metropolitan Mihailo who was a notorious Russophile and a fervent advocate of the Pan-Slavic solidarity. Dissatisfied with the Metropolitan’s activities in Bosnia, the new ally demanded that the Prince remove the dangerous opponent which proved to be a daunting task, due to the Metropolitan’s popularity and his demonstrated leadership skills. In 1881, under the pretext that the Church opposed the Tax law, the Prince’s Government, led by the Progressive Political Party first removed Metropolitan Mihailo which was followed by the removal of all other remaining disobedient Episcopes in 1883. The 1882 amendments to the Law on Church Authorities of the Eastern Orthodox Religion which resulted in changes of the composition of the Assembly of Bishops and included more lay people in the body tasked with the election of the Metropolitan, represented a genuine coup against the Church unprecedented in its centuries long history and practically annulled the canonical order governing the life and functioning of the Orthodox Churches. Having elected the new Metropolitan and Episcopes, the Government led by the Progressive Party established such an organization of the Church which was utterly dependent on the will of the state and the balance of powers on the Serbia’s political scene. The altered political circumstances brought about by King Milan’s abdication and normalization of relations with the Radical Party, enabled Metropolitan Mihailo’s return and reestablishment of previous order in the Church. The ancient Canons, which were ignored at one point in history, proved their vitality, but these events were also convenient for the growing middle class to send a clear message to the Church that the old times of harmonized activity were gone and that the new forces were taking over the public and state affairs.
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Pechatnov, V. V. "<i>The Harvest is Great and the Laborers are Few</i> (Father John Nedzelnitsky’s Report on the New York Deanery of the Aleutian and Alaskan Diocese in 1898)." Concept: philosophy, religion, culture 7, no. 1 (March 21, 2023): 47–61. http://dx.doi.org/10.24833/2541-8831-2023-1-25-47-61.
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The published document is a report on the New York Deanery of the Aleutian and Alaskan Diocese in 1898 submitted by the Dean John Nedzelnitsky to Bishop Tikhon (Bellavin). It is deposited in the Library of Congress Manuscript Division as a part of Alaskan Russian Church Archives (Cont. D 452–453, New York, N.Y. Nedzelnitskii, John, 1896–1899). Father Nedzelnitsky (1866–1946) is not widely known thus the paper provides his short biography. The Dean John Nedzelinsky was a dedicated Russian Orthodox missionary whose observations are a valuable source for the study of history of Russian Church in America. The document provides a vivid picture of the Russian Church activities in continental United States during the period of its rapid development due to influx of many new converts from Austria-Hungarian empire. The report has a traditional structure and follows the instructions issued by Bishop Tikhon. It touches upon all major aspects of managing the Diocese and runs about its activities and troubles in a frank and realistic manner. It can be seen from the report that in the given period the issues a Diocese was facing could be solved through reorganizing its management and far-sighted recruitment and allocation policy, with the key role of an honest and laborious person to be in charge of its further implementation. Moreover, the document gives a picture of the period as seen by two distinguished Orthodox missionaries since the report also contains interesting recommendations on the church activities that were later adopted by Bishop Tikhon. Tikhon’s own commentary and notes accompanying the report are of special interest revealing his colorful and engaging personality (in the text of the publication they are given in square brackets). The publication is unabridged and is provided by the introduction and reference information, including an estimate of the report’s significance for further research in the field.
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Naie, Lăcrămioara. "4. Project “Easter Triptych”." Review of Artistic Education 1, no. 23 (April 1, 2022): 34–39. http://dx.doi.org/10.2478/rae-2022-0004.
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Abstract The “Easter Triptych” project was conducted in six annual editions (except for 2020 and 2021 – the years of the Coronavirus Pandemic). It was conceived and achieved in the name and in the spirit of the three important moments in the history of our humanity: Birth, Passion and Joy of the Resurrection of our Savior Jesus Christ. This great religious cultural project was attended by important personalities of Iaşi and not only, such as lyrical artists from the Romanian National Opera Iaşi, church persons from the Metropolitan Church of Moldavia and Bukovina, university professors, ethnographers, craftsmen and students. We were joined by Radio Romania Cultural Bucharest, Radio Iasi, TV Iasi, Radio “Trinitas” and “Moldova” National Museum Complex Iasi. With this important project, I also went to Austria, Vienna, to the Romanian Cultural Center and to the Republic of Moldova, to “Alecu Russo” State University Balti. Each edition presented under its generous scope, equally traditions, customs and beliefs firmly established in our soul and conscience as Romanians. The events included moments of musical art: classical musical works (lyrical, instrumental, choral), Christmas carols, Easter songs, religious poems, book launches, exhibitions of decorated eggs from the Bukovina area, exhibitions of icons, crosses, carpets woven in monasteries, ceramic objects from Horezu, wooden sculpture objects and traditional folk costumes. In addition to these, there was a CD: “Easter Triptych”.
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Barnes, Kenneth C. "Daniel Heinz. Church, State, and Religious Dissent: A History of Seventh-Day Adventists in Austria, 1890–1975. Frankfurt am Main: Peter Lang, 1993. Pp. 206. DM 30, 80." Austrian History Yearbook 26 (January 1995): 286–87. http://dx.doi.org/10.1017/s0067237800004628.
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Kudła, Lucyna. "Schools of the Basilian Sisters in Jaworów during the Galician autonomy 1867-1918." Biuletyn Historii Wychowania, no. 38 (October 11, 2019): 115–27. http://dx.doi.org/10.14746/bhw.2018.38.8.
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In the second half of the nineteenth century, Galicia became an autonomous province in Austria-Hungary. In addition to political reforms, changes in education were proposed. The Polish language and teaching Poland’s history were introduced to schools. Private schools for girls were also founded with the objective of raising their level of education and preparing them for academic studies. Schools run by religious congregations played a significant role here. The schools were run mainly by Catholic orders including the Basilian Sisters of the Ukrainian Greek Catholic Church (Ordo Sancti Basilii Magni). They had their convent in Jaworów in Galicia where they established an elementary school, a teachers’ school and a boarding school for girls. Ukrainian was the language of instruction. These religious schools operated according to the same principles as state schools, taught the same subjects and used the same textbooks. School authorities carried out inspections of religious schools on an annual basis. The schools enjoyed a good reputation and offered a high level of education.
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Bowman, William D. "The Jesuit Specter in Imperial Germany." Central European History 39, no. 1 (March 2006): 141–42. http://dx.doi.org/10.1017/s0008938906250064.
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In the 1970s and'80s, scholars of religion in Central Europe would habitually claim that this topic was overlooked in histories of the modern era. On the one hand, prevailing paradigms of secularization and modernization seemed to squeeze out religion as a serious topic for analysis. On the other, old-fashioned institutional church histories, often apologetic in character, did not make religion seem like a very promising or exciting area for social and cultural historians. How things have changed. Now, confessional identity and religious culture are at the very heart of our understanding of modern Germany (and Austria). The work of Thomas Nipperdey, Margaret Lavinia Anderson, David Blackbourn, Helmut Walser Smith, Wolfgang Altgeld, and Jonathan Sperber, among many others, has revolutionized scholarship on Germany in particular and Central Europe in general. At present, it is hard to imagine serious discussions of the nineteenth and twentieth centuries without some treatment of confessional issues. Many scholars would go much further and place religion and religious issues at the heart of political and intellectual developments in the modern era. Róisín Healy clearly falls into this latter camp. Her recent study, The Jesuit Specter in Imperial Germany, builds upon some of the perspectives and conclusions offered by recent scholarship and mines new ground in its portrayal of “Anti-Jesuitism” as a political and intellectual movement in Imperial Germany.
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Ward, W. R. "German Pietism, 1670–1750." Journal of Ecclesiastical History 44, no. 3 (July 1993): 476–505. http://dx.doi.org/10.1017/s0022046900014196.
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German Pietism and cognate movements in the Reformed world, especially in the Netherlands, the Rhineland, Switzerland and Hungary, continue to be one of the most strenuously contested and assiduously worked fields not only of modern church history, but of the history of religious belief and practice not ecclesiastically orientated. Their bibliography is augmented by some 300 contributions a year by scholars from Finland to the United States, though the bulk of the work is German, and much of the rest is presented in German. A brief survey (which must necessarily exclude the literature relating to Austria and Salzburg) can do no more than sample what has been happening in this area since the Second. World War, and suggest its connexions with the older work, some of which remains of first class significance. Fortunately the journal Pietismus und Neuzeit (now published at Gottingen by Vandenhoeck and Ruprecht) has since its inception in 1974 carried not only papers of high quality, but a bibliography of the year's work. This was the achievement, until his untimely death in 1990, of Klaus Deppermann, and aimed strenuously to be complete. His successors have been daunted by the magnitude of this task, and do not promise to compass all the non-German literature; but no doubt will trace most of what is really important.
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Vorontsova, Irina. "“Neo-catholic” M. E. Zdziechowski and L. N. Tolstoy: a history of their acquaintance and the evolution of M. E. Zdziechowski’s attitude to the “christian anarchism” of L. N. Tolstoy." St. Tikhons' University Review 114 (October 31, 2023): 66–82. http://dx.doi.org/10.15382/sturii2023114.66-82.
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Slavist and Polish Slavophil M.E. Zdzekhovsky came to the attention of Russian scientists relatively recently and has not yet taken its due place in domestic research. 2023 marks the 85th anniversary of his death. A Pole by origin, baptized in the Catholic faith, he remained a representative of a single space of the Slavic world and was close to that part of the Polish and Russian intelligentsia, which at the beginning of the 20th century began to be called "religious", since it put the question at the center of its worldview. about the necessity for the social development of states - religious consciousness. At the end of the XIX century. Zdzekhovsky became an admirer of L.N. Tolstoy, and then imbued with his teaching on the moral essence of Christianity. Having taken the post of professor at the University of Krakow and having moved to Austria-Hungary, Zdziechovsky continued his epistolary communication with the Russian intelligentsia and with L.N. Tolstoy, whom he called his teacher. He carried a respectful attitude towards the writer through the years of his passion for modernism (1890-1914) in the Roman Catholic Church, contact with which he found in Tolstoy's moralism. The article, based on letters and books (1890–1914) by Zdziechowski, analyzes the evolution of the attitude of the Polish “neo-Catholic” towards Tolstoy as a thinker. Not accepting Tolstoy's "Christian anarchism", Zdziechowski did not condemn his apostasy from the Church, putting the moral aspect of his search, based on epistemological pessimism, at the center of his understanding of Tolstoy's phenomenon. The author concludes that M.E. Zdziechowski's work of the writer and the moral apology of Christianity in modernism, played a leading role in Zdziechowski's attitude towards Tolstoy.
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Reid, George W. "Church, State, and Religious Dissent: A History of Seventh-day Adventists in Austria, 1890–1975. By Daniel Heinz. Frankfurt am Main, Germany: Peter Lang, 1993. 206 pp." Church History 66, no. 1 (March 1997): 210. http://dx.doi.org/10.2307/3169745.
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Kwan, Jonathan. "Politics, Liberal Idealism and Jewish Life in Nineteenth-Century Vienna: The Formative Years of Heinrich Jaques (1831–1894)1." Leo Baeck Institute Year Book 64, no. 1 (2019): 197–218. http://dx.doi.org/10.1093/leobaeck/ybz007.
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Abstract This article addresses the formative years of the liberal parliamentarian Heinrich Jaques (1831–1894). It traces his family life, social world, education, professional career, and public activities prior to his election to parliament in 1879. The focus is on Jaques's personal perspective as he negotiated various events and influences. The article argues that the combined effects of the 1848–49 revolutions and an intense engagement with German humanist classics forged a strong loyalty and commitment to liberal values. This was manifested both in politics (as a belief in liberal reforms to Austria) and in everyday life (as guiding principles in daily conduct). For Jaques’s generation in particular, the possibility of emancipation, integration, and acceptance was a goal to strive towards. Jaques pursued and articulated this vision in his writings and activities. His impressive achievements in the 1860s and 1870s are an example of the energy and hope of many Jews during the liberal era. For a number of reasons—economic downturn, widening democracy, a mobilized Catholic Church, resentment towards the liberal elites—antisemitism became an increasingly powerful factor in politics from the 1880s onwards. For Jaques and his fellow liberal Jews, the effect was profound. History and progress no longer seemed to be on the side of liberalism and Jewish integration. Nevertheless, for a certain milieu, the dreams of liberal humanism remained a strong and guiding presence in their lives.
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Majoroshi, Maria. "THE METROPOLITANATE GALICIA AND THE GREEK CATHOLIC EPARCHY OF MUKACHEVO: DIFFICULT RELATIONS UNDER OCCUPATION REGIMES (1939 – 1944)." Scientific Herald of Uzhhorod University. Series: History, no. 1 (44) (June 27, 2021): 43–50. http://dx.doi.org/10.24144/2523-4498.1(44).2021.232448.
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The relationships between two Greek Catholic Provinces: the Metropolitanate of Galicia and the Eparchy of Mukachevo under occupation regimes, are highlighted in the article. During this difficult period in the history of both church institutions, cooperation between them was almost impossible since the Metropolitanate of Galicia was already under the Soviet regime while the Eparchy of Mukachevo became part of Hungary. Metropolitan of Galicia Andrey Sheptytsky was forced to fight attacks on the Greek Catholic Church by the "Soviets" and Bishop of Mukachevo Oleksandr Stoyka after receiving the status of "one's own right" ("Ecclesia sui juris") by the Greek Catholic Eparchy of Mukachevo in 1937, was aimed at full autonomy of the eparchy. The author pays special attention to the incident with the arrest of monks from the Order of St. Basil the Great by the Hungarian authorities. The author describes the process of their release, in which bishops Oleksandr Stoyka and Miklosh Dudash, as well as archpriest Leontii Dolhii (Mariiapovchanskyi (Máriapócs) monastery), took an active part. After analyzing the letters of the mentioned bishops to various government structures of the Kingdom of Hungary, the author concluded that they made every effort to get the Basilian monks out of prison as soon as possible. After the first appeals, the arrested monks were transferred from prison to the Jesuit Church in Budapest, and later, until the moment of their liberation, they lived only in monasteries. Finally, the Basilian monks were released and returned to serve in the Greek Catholic Eparchy of Mukachevo in August 1942. They were also allowed to engage in missionary activities and participate in mass events. Based on the analysis of archival sources, namely correspondence between Galician priests (who found themselves in refugee camps in Hungary, Austria and Germany) and Mukachevo bishops, we learn about the fate of these pastors, as well as the fact that Bishop Teodor Romzha accepted them for service in the Greek Catholic Eparchy of Mukachevo. Unfortunately, after the arrival of Soviet authority, Galician priests were arrested: they were accused of anti-Soviet activities and cooperation with the Organization of Ukrainian Nationalists and sentenced to imprisonment in correctional camps. The researcher introduced into scientific circulation a series of epistolary sources concerning the history of relations between the two ecclesiastical provinces in 1939 – 1944.
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Blaich, R. "Church, State, and Religious Dissent: A History of Seventh-day Adventists in Austria, 1890-1975. By Daniel Heinz. Archives of International Adventist History, No. 5. New York: Peter Lang, 1993. 174 pp. $30.80." Journal of Church and State 38, no. 1 (January 1, 1996): 173–74. http://dx.doi.org/10.1093/jcs/38.1.173.
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Brenk, Mikołaj, Krzysztof Chaczko, and Rafał Pląsek. "100 lat systemu pomocy społecznej w Polsce Abstract." Biuletyn Historii Wychowania, no. 39 (December 15, 2018): 151–70. http://dx.doi.org/10.14746/bhw.2018.39.10.
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The goal of this article is to sum up the past hundred years of the social security system in Poland, starting with establishment thereof as Poland regained statehood in 1918. The changes which occurred in that time have been divided into three subsequent stages of the history of the Polish social security system. The first was the Interwar period when efforts were made to establish a social security system in independent Poland, in areas formerly divided between Austria, Prussia and Russia with extreme systems of social security. The next period was the Polish People’s Republic (1944–1989) when the communist authorities dismantled the pre-war social security system based on cooperation between state-owned and social organisations and the Church, replacing it with inefficient structures interested only in selected social groups in need. On the other hand, the third stage, commenced in 1989, of reconstructing social security, at first offered social protection for individuals affected by the system transformation. The last dozen or so years of development of social security is characterised by increasingly visible stimulation of social and economic growth to activate people from the fringes of the society.
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Kölbl-Ebert, Martina. "Father Damian Kreichgauer SVD (1859-1940) and Father Erich Wasmann SJ (1859-1931): geology, earth history and evolution in two German lives between science and faith." Earth Sciences History 29, no. 2 (December 1, 2010): 311–30. http://dx.doi.org/10.17704/eshi.29.2.j2423722638t0596.
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The physicist Damian Kreichgauer entered the German Missionary Order Societas Verbi Divini (SVD) in 1892. From 1895 onwards, he taught natural sciences to future missionaries at the Order's seminary St Gabriel (Austria). In 1902, he published a book called Die Äquatorfrage in der Geologie (The Question of the Equator in Geology) with the Order's publishing outlet, in which he advocated the idea of a mobilistic Earth, where the Earth's crust as a whole moved with respect to the fluid core and the Earth's rotational axis. The main evidence for this idea he found in the changing of climate zones during geological epochs. Due to a small database, which was basically restricted to European plate localities, Kreichgauer did not notice discrepancies between polar wander on different continents. Nevertheless, the book was later cited and discussed as one of his precursors by Alfred Wegener in his book on the origin of continents and oceans. Kreichgauer also introduced his ideas to parallel the events of the biblical Genesis with geological epochs. He later expanded this ‘concordance theory’ in a separate book Das Sechstagewerk (The Work of the Six Days). He eventually abandoned scientific work, possibly due to censorship wielded by the Superior of his Order, unlike his contemporary, the Jesuit Erich Wasmann, a respected entomologist, who defended evolutionary ideas despite adverse Church politics and censorship.
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Bondar, Pavlo. "Lviv sculptor Hartmann Witwer and his artistic family from Imst. New archive find and studies." Bulletin of Lviv National Academy of Arts 50, no. 50 (June 30, 2023): 23–29. http://dx.doi.org/10.37131/2524-0943-2023-50-1-5.
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Basing the information of the metric books from the church of the Assumption of the Virgin in Imst (Austria) the Hartmann Witwer date of birth – 22 December 1776 – was specified. Special gratitude is paid to Josef Mair for his assistance in catching out this document that is published for the first time. It was proofed that “Hartmann Witwer” is a true name and surname of sculptor from Austria, who worked in Lviv at the beginning of the XIX century. It was studied out that H. Witwer didn’t have second name as his father Joseph Anton Witwer or his brother Johann Michael Witwer. Using mathematic calculation the mistakes in Lviv documents fixed the date of sculptors’ death as 1825 was find out. The found certificate verified relationship of Hartmann Witwer and Witwer sculptors dynasty from Imst. For the first time it was revealed that Hartmann Witwer was a younger brother of Johann Michael Witwer, and he was not his elder brother or they were not twins as it was considered before. History of Witwers’ artistic family from Imst, members of which during more than one hundred years were making sculptures in the atelier that was inherited from father to son was studied. Directions of sculptural activity of H. Witwers’ grandfathers in the period of their activity and the areal of spreading their works were outlined. Artistic peculiarities of art pieces of the prominent representatives of the family were highlighted. Provably reasons which caused the end of the sculptor dynasty were analyzed in the article. Basing on the special features of the creative process in the family atelier in Imst the hypothesis of principles of cooperation between Hartmann and his brother Johann Michael Witwer in Lviv was proposed.
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Peterson, Paul Silas. "Paul Silas Peterson: „Zurück zur Individualität!“ Die Rezeption moderner Religionsphilosophie im Hochland in der Weimarer Zeit." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 27, no. 2 (October 1, 2020): 220–41. http://dx.doi.org/10.1515/znth-2020-0014.
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Abstract The monthly magazine Hochland was probably the most influential Catholic cultural periodical in Germany in the Weimar Period. According to Georg Cardinal von Kopp’s assessment in 1911, it was “unfortunately the most read periodical in all of the educated circles of Germany, Austria and German Switzerland”. Moving beyond the simple rejection of modern culture in Germany, the journal tried to follow a new program of mediatory engagement, although it did continue to hold to traditional positions in many regards. In this article the reception of modern, Enlightenment-affirmative philosophy of religion in the journal is introduced with reference to reviews and essays from the later 1910s to the early 1930s. The journal’s treatment of a few critical subject areas is given close interpretive analysis, including the journal’s treatment of Gertrud Simmel’s Über das Religiöse, individually conceptualized forms of personalist moral theory, and the general shift to phenomenological discourses and the individual in the philosophy of religion. The fundamental rejections of these ideas and these schools of thought in reviews and essays, which are also found in the journal at this time (as in most all German language Catholic cultural journals of the period), are not addressed in this article. The article thus sheds light on an often-forgotten and relatively small minority phenomenon in German Catholic intellectual circles of the Weimar Period, namely the positive embrace of Enlightenment-oriented modern thought. By promoting these ideas at this time, this group made themselves highly vulnerable to disciplinary measures by the Catholic Church. (The journal was put on the Index in 1911.)
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Sisa, József. "Neo-Gothic Architecture and Restoration of Historic Buildings in Central Europe: Friedrich Schmidt and His School." Journal of the Society of Architectural Historians 61, no. 2 (June 1, 2002): 170–87. http://dx.doi.org/10.2307/991838.
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Friedrich Schmidt, the foremost Gothicist of Austria, exerted seminal influence in central Europe through his activities as architect, restorer of historic buildings, and professor at the Vienna Academy of Fine Arts. His unorthodox teaching methods included personal tuition near the drawing board and study trips to examine medieval buildings, attended by students of different ethnic, religious, and cultural backgrounds from all corners of the monarchy and even beyond. The students' school society, called Wiener Bauhütte, or Vienna Building Lodge, published their drawings in albums under the same name. The reception of Gothic in the countries of the Austro-Hungarian Monarchy differed according to local traditions, historical associations, and political circumstances. Revived Gothic best suited church building, in which Schmidt's pupils, often relying on their teacher's models, excelled. Gothic did not fare so well in monumental public architecture, though in the Budapest Parliament House by Imre Steindl, Schmidt's school witnessed the summation of its ambitions and the transcendence of its limitations. Schmidt's orientation in his later life toward German Neo-Renaissance and Neo-Romanesque found echo in several of his pupils' work; these styles again carried national connotations, which were nowhere more apparent than in German- and Czech-inhabited Bohemia. Schmidt and his pupils virtually monopolized the restoration of historic buildings in the monarchy, though their puristic and often destructive practices gave rise to severe criticism as a new century dawned.
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Martin, Matthew. "Porcelain and Catholic Enlightenment: The Zwettler Tafelaufsatz." Eighteenth-Century Life 45, no. 3 (September 1, 2021): 116–34. http://dx.doi.org/10.1215/00982601-9273020.
Full textAbstract:
The mastery of a hard-paste porcelain technology in Dresden in 1708 was a major natural philosophical achievement for the European Enlightenment. From the outset, the material possessed a representative function at the Saxon court, where it served to promote the power and cultural prestige of the Wettin dynasty. As porcelain factories were established at courts across Europe, however, the material's signifying role became complex. On the one hand, its alchemical associations aligned it with unfettered princely power in the realm of the absolutist court. On the other, its origins in laboratory investigation could indicate a princely engagement with the Enlightenment pursuit of scientific knowledge. These contradictory associations reached an apogee in the so-called “Catholic Enlightenment,” producing artworks that sought to consolidate the church. This paper analyzes the Zwettler Tafelaufsatz—the great porcelain table centerpiece that was created in 1768 as part of a multimodal baroque celebration of Abbot Rayner Kollmann's jubilee at the Cistercian monastery of Zwettl in Lower Austria. Here the porcelain medium enabled the Cistercian brethren to argue for the continuing role of monasteries and monastic scholarship in eighteenth-century Enlightenment learning, while simultaneously declaring the limits of human learning and the ultimate supremacy of divine revelation in the context of an absolutist world order.
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Akatrini, V. "“VIENNESE” CREATIVE PERIOD IN THE EUSEBIUS MANDYCZEWSKI’S BIOGRAPHY." Aesthetics and Ethics of Pedagogical Action, no. 26 (December 25, 2022): 116–29. http://dx.doi.org/10.33989/2226-4051.2022.26.273126.
Full textAbstract:
The article presents the genesis of the Mandyczewski family based on extensive source material; the factors of Eusebius Mandyczewski’s formation as a musician, conductor, and composer are characterized. Attention is focused on the significant influence on his professional development of the well-known church history teacher of Chernivtsi University Eusebius Popovych, music teacher Sydor Vorobkevych, and violin teacher Adalbert Hrimaly. The features of the talent of the future musician in his youth are revealed (he created 82 compositions between the ages of 14 and 17). Emphasis is placed on a significant event – receiving a scholarship at the competition of young talents in Leipzig, which was a significant financial support for his further studies at the University of Vienna. The “Viennese” period of E. Mandyczewski’s creativity, which lasted 54 years, is characterized. In Vienna, he studied German studies, philosophy, literature, art history, musical disciplines; his teachers were music critic Eduard Hanslick, musicologist Martin Gustav Notteb, composer Robert Fuchs. E. Mandyczewski’s professional growth was connected with activities at the Vienna Academy of Music, the Vienna Conservatory; he was the conductor of various choirs and orchestras, archivist and bibliographer of the Viennese “Society of Friends of Music” - one of the significant centers of European musical life.
It was found that during many years of teaching activity, the Maestro trained a whole galaxy of composers, musicologists, teachers, most of whom became stars of the musical world of Austria, Italy, England, America... Among his students are Hans Gall, Karl Behm, Hilarion Verenko, Manolis Calomiris, George Sell, Leone Sinigaglia, Karel Prochazka (senior), Marcian Negria, Joseph Alois Krieps, Julius Patzak, Ferdinand Rebay, Rosario Scalero, Gustav Uwe Yenner, and Arthur Schnabel, Karl Garinger, Ignaz Brühl, Henry Kimball Hadlita, and others. The Austrian press deservedly called the honorary citizen of Vienna E. Mandyczewski “a living musical encyclopedia”. As a theoretician, he wrote many scientific studies on the work of W. Mozart, L. Beethoven, L. Bach, K. Czerny, A. Bruckner, Strauss, etc., compiled a complete edition of the works of J. Haydn, F. Schubert (in 42 volumes), J. Brahms (in 26 volumes). It is emphasized that E. Mandyczewski is the author of 11 Ukrainian choirs, the canon for three voices “And the day goes, and the night goes...” (to the words by T. Shevchenko), music to the lyrics by Yu. Fedkovich “Wake up, Boian!”, “Kobzar’s dawn” etc., vocal works written to the texts of Serbian, Hungarian, Ukrainian, Moldovan folk songs, author’s works written to the texts by Romanian and Moldovan poets M. Eminescu, H. Koshbuk, V. Aleksandr, O. Vlahutse, etc. Research attention is focused on the authorship of vocal works of a secular and spiritual nature, among which the most significant are: “Greek Mass” for solo, choir and orchestra, the cycle “Tuscan Songs”, church works – 12 liturgies, “Cherub” for mixed choir, “Our Father” for two children’s voices, carol “Silent night, holy night”, psalms, etc.
On the basis of primary factual sources, the influence of E. Mandyczewski on the development of musical culture and education in Bukovyna is characterized.