To see the other types of publications on this topic, follow the link: Catholic church, austria.
Journal articles on the topic 'Catholic church, austria'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Catholic church, austria.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Vladimirovič-Ševčenko, Kirill. "Austro-Hungarian cultural and ecclesiastical policy in Bosnia and Herzegovina in the late 19th century as evaluated by the Russian academic and slavist P. A. Lavrov." Zbornik radova Filozofskog fakulteta u Pristini 53, no. 1 (2023): 241–49. http://dx.doi.org/10.5937/zrffp53-42663.
Full textAbstract:
The article analyses the views of the famous Russian academic, expert in the Balkan Studies, P.A. Lavrov on the situation in Bosnia and Herzegovina in the second half of the 19th century after the occupation of this territory by Austria-Hungary. Particular attention is paid to the influence of the ecclesiastical and cultural policy of the Austrian authorities on the situation in that region as well as to the consequences of this policy. P.A. Lavrov stressed the injustice of the occupation of Bosnia by Austria-Hungary and noted that from the very beginning of Austrian domination in this region of the Balkans, the Austrian administration pursued a policy aimed at systematic suppressing of the Orthodox Church, wide-scale support for the Catholic Church and the spreading of the Croatian national identity among the local Slavic population. For example, school textbooks in Bosnia were written by Croatian scholars who interpreted the local Slavic population of the Catholic faith as Croats. To more effectively implement this policy, the Austrian authorities have established effective control over the Orthodox Church and over the school system in Bosnia. In addition, the Austrian authorities facilitated the resettlement of Czechs and Poles loyal to Austria to the region, providing them with jobs as officials, police and gendarmerie employees, and entrepreneurs. This policy, carried out systematically and consistently for decades, contributed to a sharp strengthening of the position of the Catholic Church in the region and the spread of Croatian identity among the local Slavic population.
2
Rees, Wilhelm. "Pastoral Care for Migrants. Canonical and Religious Related Legal Requirements on Asylum and on the Change of Religion." Ecumeny and Law 9, no. 2 (December 31, 2021): 41–69. http://dx.doi.org/10.31261/eal.2021.09.2.02.
Full textAbstract:
Refugees and migrants have always been of particular concern to the Roman Catholic Church and its pastoral care. Even if the large influx of refugees happening in 2015 and 2016 is no longer the case, flight and migration are still relevant topics in Austria. The contribution deals with the historical development of canonical regulations, the situation of refugees and migrants in Austria, the legal basis, the implementation of asylum procedures and numbers, the statements of the Austrian Bishop’s Conference, the access to a Church or religious community and converting from one to another, the question of the Catholic Church’s necessity of salvation, regulations concerning catechumenate and the question of church asylum. It provides figures, data and facts, presents the canonical and state legal situation and analyses it. It tries to make weak points obvious and would like to provide help for future considerations.
3
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.
Full textAbstract:
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.
4
Dzomic, Velibor. "Rights of the roman catholic religious minority in the Principality of Serbia." Zbornik Matice srpske za drustvene nauke, no. 142 (2013): 63–73. http://dx.doi.org/10.2298/zmsdn1342069d.
Full textAbstract:
Due to the sparse Roman Catholic population in the Principality of Serbia, Roman Catholics fell under the category of a religious minority. Through different constitutional and other legal provisions Serbian state authorities guaranteed Roman Catholics freedom of religion and also granted the legal status to the Roman Catholic Church in Serbia. Austria and Russia had a substantial influence on the resolution to this issue, and these relations became even more dynamic after the Congress of Berlin. Decades-long process of regulating the exercise of religious freedom for Roman Catholics was overburdened with specific social and political circumstances and the overt inclination of Roman Catholic clergy to proselytism, which was not the case with other religious minorities in Serbia. Although several legal regulations concerning this issue were enacted in the Principality of Serbia, it was only with the Concordat between the Kingdom of Serbia and the Holy See (1914) that the issue was resolved amicably for both agreement parties.
5
Kostyashov, Yury V. "STRUGGLE OF THE SERBS IN AUSTRIA AGAINST THE UNION WITH THE CATHOLIC CHURCH IN THE 18TH CENTURY." Vestnik of Immanuel Kant Baltic Federal University Series Humanities and social science, no. 2 (2023): 53–63. http://dx.doi.org/10.5922/sikbfu-2023-2-6.
Full textAbstract:
The author examines the position of the Serbian people and the Orthodox Church under Austrian rule since the end of the Holy League war with Turkey from the end of the 17th century to the era of Josephism. After having settled in Austria, the Serbs were exposed to the assimilation policy of the authorities, the main instrument of which was the union with the Roman Catholic Church imposed on the Serbs. The sources for the study were normative and administrative acts of authorities at various levels, decisions of the Serbian people's church councils, official and private correspondence, as well as previously unpublished diplomatic documents from the fund of the Russian embassy in Vienna. The article identifies the main directions of the state policy and the Roman Catholic Church towards the Serbs and analyzes Serbian response. It is concluded that the inhabitants of the cities greatly resisted the union while, while the Orthodox bishops showed a tendency to compromise with the authorities. In the struggle against the union, the Serbs tried to apply for the support of the largest Orthodox power. Russia, for its part, provided assistance to the Serbs, and its volume was largely determined by the position and personal views on the "Serbian issue" of the Russian ambassadors in Vienna. In conclusion, it is emphasized that thanks to the active position of the Serbian urban class and patronage from Russia, the Austrian Serbs managed to maintain their adherence to the faith of their ancestors and the independence of their church throughout the 18th century. This became the key to preserving their national and cultural identity in an alien, foreign environment.
6
Zhernokleyev, Oleg. "The Roman Catholic Monastic Orders in Eastern Galicia in the Early 20th Century." Journal of Vasyl Stefanyk Precarpathian National University 4, no. 2 (October 30, 2017): 34–40. http://dx.doi.org/10.15330/jpnu.4.2.34-40.
Full textAbstract:
This study involves the analysis of the overall quantitative, structural and sociodemographic characteristics of the Roman Catholic monastic Orders in Eastern Galicia as a part of the Galician Crown land of Austria-Hungary in the early 20th century. In the second half of the 19th century, the Roman Catholic monastic communities renewed their activity after a period of decline in the epoch of Enlightenment. The analysis indicates two features that characterize the contemporary Galician monastic Orders – a significant predominance of female members and active social work among the population of the region. Quantitatively, the Roman Catholic monastic structures considerably exceeded those of the Greek Catholic Church
7
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.
Full textAbstract:
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.
8
Rees, Wilhelm. "Joint Statements of the Representatives of the Christian Communities on Important Questions in Austria according to the Instructions of „Ut unum sint" (n. 43)." Ecumeny and Law 10, no. 2 (August 22, 2022): 59–90. http://dx.doi.org/10.31261/eal.2022.10.2.03.
Full textAbstract:
In his encyclical Ut unum sint, Pope John Paul II called on the leaders of the Christian churches to draw up joint statements on urgent problems (n. 43). In Austria, the Ecumenical Council of Churches in Austria (ÖRKÖ), which, unlike in Germany, includes the Catholic Church, have complied with this request and wish of the pope by issuing numerous joint statements on various topics. These joint statements are to be widely disseminated until the beginning of the year 2022.
9
Balabeikina, O., A. Dmitriev, and E. Solodyankina. "Religious Institution as Part of Social and Economic Sphere." World Economy and International Relations 66, no. 9 (2022): 119–29. http://dx.doi.org/10.20542/0131-2227-2022-66-9-119-129.
Full textAbstract:
The subject of the article is the peculiarities of functioning of the structural components of the major religious institution, the identification and substantiation of the degree of its significance in the social and economic development of a country on the example of the Roman Catholic Church of Austria (RCCA). The aim of the work is a comprehensive characterization of manifestations of economic, social, culture-forming role of the leading religious organization at the national level, using the methods of processing statistical and empirical data adopted in economic and regional-confessional studies. It is shown that in Austria, since the beginning of the 21st century, there has been a sharp decline in the number of persons who remain members of the national Christian Church. The RCCA has an annual quantitative loss in the number of parishioners: 1–1.5% of their total number. Over a 10-year period (2009–2019), the proportion of Catholic adherents in Austria has fallen from 62.2 to 56%, according to calculations based on official reports. In this study, the territorial concentration coefficient for the parishes of the RCC was calculated and gave a relatively low value, indicating the accessibility of Catholic parishes to the population in various regions of Austria in terms of social and other activities organized on their premises. This indicator remains stable over time. The RCCA is currently represented in the country by a dense network of parishes (3014 as of 2019). The basis of the church-administrative territorial division at the regional level consists of two archdioceses and seven dioceses, the boundaries of which fully coincide with the federal states of Austria. This fact allows us to raise the question of the degree of influence of RCCA structures on the development of individual regions of the country, including through the implementation of socially significant activities, partially duplicating state functions that receive budgetary funding. The RCCA also has a traditional focus on social responsibility for Christian national churches in Europe, which is related to facilitating the adaptation of migrants. Activities contributing to this goal include German as a foreign language courses in individual parishes, temporary housing, employment assistance, etc. The model of development of the confessional space in Austria, where the leading role is played by the national RCC, has a number of distinctive characteristics that condition and confirm the high importance of the religious institution in the social and economic development of the state. The presented experience of Austria can be useful for the leadership of religious organizations in Russia, European and other countries, where the leading civilizational basis is the Christian religion.
10
Schatkin Hettrick, Jane. "Johann Michael Haydn’s Missa Sancti Hieronymi: An Unusual Eighteenth-Century Tribute to Saint Jerome." Clotho 3, no. 2 (December 24, 2021): 129–44. http://dx.doi.org/10.4312/clotho.3.2.129-144.
Full textAbstract:
Johann Michael Haydn (1737–1806), court musician to the prince-archbishop of Salzburg, composed the Missa Sancti Hieronymi in 1777, apparently intended to mark the name-day of his employer: 30 September, the feast-day of St. Jerome. Because of its wind-band scoring, this Mass is unique, not only among Haydn’s Masses, but also in the Mass repertoire of Salzburg, and apparently in that of all late eighteenth-century Austria. The present article discusses the environment in which Haydn functioned and its effect on the practice of church music in Salzburg and generally in Catholic Austria. Haydn’s employer, Archbishop Colloredo, was a proponent of Enlightenment thinking. He expressed in his Hirtenbrief of 1782 ideas opposed to the kind of sacred music then prevalent in Austria, in particular, the orchestral Mass. Reflective of the new Gottesdienstordnung promulgated by Emperor Joseph II, the proposed changes include the introduction of congregational hymns in the vernacular and severe reduction in numbers of liturgies and the amount of music allowed in them. Colloredo finds support for his ideas in the writings of St. Jerome and other church fathers. Given Haydn’s strong Catholic faith and dedication as a composer of sacred music, the article suggests that although he wrote the Missa as a dutiful servant of his employer, he meant it above all as a tribute to St. Jerome.
11
Schmidinger, Thomas. "Profiting from Crisis? Catholic Traditionalism during the COVID-19 Pandemic." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 2 (December 6, 2022): 466–86. http://dx.doi.org/10.30965/23642807-bja10056.
Full textAbstract:
Abstract During the COVID-19 pandemic, traditionalist Catholic communities have been able to draw worshippers from mainstream parishes that restricted services, thereby profiting from the crisis. In addition, they have used pandemic conditions to advance an ultra-conservative strain of Christian theology that foregrounds the role of believers in the Ecclesia militans or “militant Church” by rejecting (in part) state-imposed measures against the pandemic and propagating a critique of vaccination in line with decades of mobilization against abortion and secularism. The paper focuses on the largest of these communities, the Priestly Fraternity of St. Pius X and the Priestly Fraternity of St. Peter. Focusing mainly on Austria, it details how these communities have sought to leverage the crisis to court worshipers from mainstream parishes and advance their long-term strategic ambitions to destabilize the post-Second Vatican Council status quo within the Roman Catholic Church.
12
Kostenko, Yurii. "Ukrainians in Austria." Diplomatic Ukraine, no. XIX (2018): 767–91. http://dx.doi.org/10.37837/2707-7683-2018-48.
Full textAbstract:
Many Austrian citizens of Ukrainian origin actively helped diplomats of the young Ukraine to take the first steps in the development of bilateral relations with the Republic of Austria. The social and cultural life of Austrians of Ukrainian origin in the late 20 and early 21 centuries was concentrated around the Greek Catholic Church of St. Barbara in Vienna. With the restoration of Ukraine’s independence, their leading associations, in particular the Austrian Union of Ukrainian Philatelists, were reformatted, and the Ukrainian-Austrian Association was created, which implemented many interesting projects. A significant contribution to the dissemination of positive information about Ukraine in the world was made by the magazines of these associations: “Visti SUFA”, “Austrian-Ukrainian review”, “KyiViden”. In the Austrian capital during these years fruitfully worked outstanding cultural figures: composer and choirmaster A. Hnatyshyn, master of artistic embroidery K. Kolotylo, artists Kh. Kurytsia-Tsimmerman, L. Mudretskyi. During nearly one and a half century, starting from 1772, a great part of the western Ukraine – firstly Galicia and then Bukovyna – formed part of the Austrian Monarchy. Interests of Ukrainians of these Crown Lands were represented in the Austrian Parliament – the Reichsrat − by the so-called “ruthen” parliamentarians, among which was Mykola Vasylko, the first Ambassador of Ukraine to Vienna in the early 20 century. Many talented Ukrainian youth studied at Austrian universities. Prominent figures of national culture visited Vienna for a long time, including Lesia Ukrainka, Mykhailo Drahomanov and Ivan Franko. There were also many student- and labour societies. The independence of the Ukrainian state opened new horizons for cooperation between philatelists of the two countries, in particular, the exchange of philatelic material – new stamps, envelopes, etc. Keywords: Diaspora, Austria, philately, culture, art.
13
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.
Full textAbstract:
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
14
Engelhardt, Hanns. "The Constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia: A Model for Europe?" Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 340–50. http://dx.doi.org/10.1017/s0956618x14000544.
Full textAbstract:
It is a peculiarity of the European continent that there are four independent Anglican jurisdictions side by side: the Church of England with its Diocese in Europe, The Episcopal Church, based in the United States of America, with its Convocation of Episcopal Churches in Europe, and the Lusitanian and Spanish Reformed Episcopal Churches which are extra-provincial dioceses in the Anglican Communion. Alongside these, there are the Old Catholic Churches of the Union of Utrecht, with dioceses in the Netherlands, Germany, Austria and Switzerland. All of them are in full communion with each other, but they lack a comprehensive jurisdictional structure; consequently, there are cities where two or three bishops exercise jurisdiction canonically totally separately.
15
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.
Full textAbstract:
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.
16
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.
Full textAbstract:
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.
17
HARANDZHA, Vasyl. "DIFFICULT WAY OF FORMATION: THE THEOLOGICAL LYCEUM IN LVIV AS A «FORERUNNER» GREEK-CATHOLIC THEOLOGICAL ACADEMY (1919–1928)." From the history of Western Ukraine 18 (2022): 69–81. http://dx.doi.org/10.33402/zuz.2022-18-69-81.
Full textAbstract:
The presented article examines the activities of the theological lyceum in Lviv, which was the predecessor of the greek-catholic theological academy. This academy is a promising educational project started by Metropolitan Andrey Sheptytskyi and rector of the archdiocesan seminary priest Yosyf Slipyi – was created and started its work in 1928–1929. Until the end of its existence, due to unfavorable social and political circumstances, it was never able to receive official accreditation either from the Polish state or from the Roman Apostolic See. However, despite this, the theological academy left a noticeable mark in the history not only of greek-catholics, but also of ukrainians as a whole. After the collapse of Austria-Hungary at the end of 1918 and the subsequent defeat of the army of the West Ukrainian People’s Republic, Eastern Galicia came under the rule of Poland. Various punitive and restrictive measures were applied to ukrainians who did not agree with this development of events. This also applied to the opportunity to obtain higher education. Taking into account all the above facts, galician greek-catholic Metropolitan Andrei Sheptytskyi was forced to stop the education of his seminarians at the theological faculty of Lviv University and organize private lectures for them at the theological seminary. In the future, he planned to realize his old dream and create a full-fledged theological educational institution for eastern catholics in Lviv, but the realization of such a plan required more time. The study shows that theological lyceum became an intermediate stage that allowed to pass the crisis period and to continue the formation and scientific training of future greek-catholic priests. Keywords: higher education, theological academy, theological seminary, Ukrainian Greek-Catholic Church, Yosyf Slipyi, Andrei Sheptytskyi.
18
Belyakova, Nadezhda. "The Unofficial Pilgrimage: Cardinal Franz König's 1980 Soviet Union Journey with the Board of the “Pro Oriente” Foundation." ISTORIYA 14, no. 12-1 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029286-3.
Full textAbstract:
The proposed article is devoted to the unofficial trip of the head of the Catholic Church of Austria, Cardinal Franz König, who initiated a ten-day tour to the USSR by a delegation of 30 people — members of the board of the Pro Oriente Foundation in November 1980. This Austrian foundation, initiated by König (who headed the Vatican Committee for Dialogue with Unbelievers) in the late 1960s, was focused on the development of dialogue with the Eastern Churches. In a study of travel materials obtained in the summer of 2019. from Cardinal König’s archives, it will question how impenetrable the Iron Curtain was for representatives of the Catholic world, how the symbolic resource of travelling through the Soviet Union was used in Western religious circles in the context of the Cold War, how the Austrian media presented the trip, and how Cardinal Franz König’s concept of Vienna being a bridge between the churches of the West and the East did/did not receive a concrete diplomatic, ecclesiastical and touristic dimension. The pilgrimage tour of the ecumenical foundation became part of both the international relations of the Cold War and the political dimension of this trip will be given attention in the study.
19
Mrozek, Jacek Janusz. "OBLIGATORYJNY SYSTEM NAUCZANIA RELIGII W SZKOŁACH PUBLICZNYCH W ŚWIETLE WYBRANYCH KONKORDATÓW." Civitas et Lex 6, no. 2 (June 30, 2015): 59–69. http://dx.doi.org/10.31648/cetl.2063.
Full textAbstract:
The subject of this article is an attempt to analyse the religion teaching in the mandatory formguaranteed by concordats from the Third Reich (1933), Bavaria (1924) − amended in 1968 and 1974,Lower Saxony (1965), Sarah (1985), Austria (1962 ) and Portugal (1940). Concordat guaranteesprotecting the right of the Catholic Church to teach religion in public schools in these countries areexpressed primarily in the field of religion education, its time dimension, in preparing their owneducational programs, providing religion teachers a rightful position like those teachers of othersubjects, and finally in the supervision on the teaching of religion in schools.
20
Hammer, Martin, and Josef Hlade. "Moral und Dogma: Alois Riehls Neukantianismus im Spannungsfeld zwischen Religion und Politik." Kantian journal 39, no. 1 (March 2020): 77–111. http://dx.doi.org/10.5922/0207-6918-2020-1-4.
Full textAbstract:
The aim is to examine Alois Riehl’s contribution to the “culture war” (Kulturkampf) in the second half of the nineteenth century. We show that he used Kant’s autonomy principle to argue against the idea that religious dogmatism is a fundament of morality. We prove this thesis by focusing on the forgotten historical background, which is important for an understanding of Morals und Dogma. Originally this essay was an expert opinion for the court case of the socialist H. Tauschinski who was accused of blasphemy. Tauschinski wrote an article in which he doubted the immortality of the soul and the existence of a personal God. These two dogmas of the Catholic Church were considered bу the Austrian authorities to be the foundations of public order. Riehl questioned not only the charge but also the validity of religious dogmas for morality. Based on Kant’s ethics, he argued for a moral indifferentism of religious dogmas. His career was significantly influenced by this essay, because of its anti-clerical content. During the culture war, Riehl repeatedly had problems with the authorities, especially in the Austro-Hungarian monarchy. The “Neurath-Haller Thesis” argues that in Austria the appointment of professorships was controlled and monitored by the state, with the goal of installing a philosophy which was beneficial to the interests of the state, and a strong anti-Kantianism in Austrian Philosophy as a consequence. We can agree with this thesis insofar as Riehl in the period of the “Catholic Renaissance” in Austria was not allowed to succeed Ernst Mach. The analysis of Riehl’s arguments allows us furthermore to understand Riehl as a neo-Kantian as early as 1871/1872, which has been questioned by many authors who think the early Riehl was no Kantian.
21
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.
Full textAbstract:
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.
22
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.
Full textAbstract:
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.
23
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.
24
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.
Full textAbstract:
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.
25
Shevchenko, К. V. "“Together, All of Russia Will Unite in One Voice to Glorify God...” The Church Councils of Brest (1596) and Polotsk (1839) and Metropolitan Joseph (Semashko)'s Activities Evaluated by Archpriest John Naumovich (1826–1891), Galician-Russian Educator and Church Figure." Orthodoxia, no. 3 (May 22, 2024): 148–63. http://dx.doi.org/10.53822/2712-9276-2024-3-148-163.
Full textAbstract:
In the 19th to early 20th century, the ethno-cultural landscape of Eastern Galicia was significantly shaped by the ideological legacy of prominent figures in the local GalicianRussian movement. They advocated for the recognition of the triune Russian people, comprising Great Russians, Little Russians, and Belarusians. One of the foremost representatives and ideologues of the Galician-Russian movement was Ivan Grigorievich Naumovich (1826–1891), who stood as one of the most eminent public and church figures of Ruthenia. Being a Greek Catholic priest who later converted to Orthodoxy and emigrated from Austria-Hungary to Russia for political reasons, John Naumovich served as a staunch advocate for the GalicianRussian peasantry, holding positions as a deputy in the Galician Sejm and the Austrian Reichsrat. He also spearheaded the 'ritual' movement within the Greek Catholic Church, aimed at safeguarding the Eastern rite from Romanization. Additionally, he played a pivotal role as an educator of the Galician-Russian populace. At the initiative of John Naumovich in 1874, the Mykhailo Kachkovsky Cultural and Educational Society was established in Galicia. This society played a significant role in the advancement of education and the elevation of the economic and cultural status of the Galician Rusyns. In his works, John Naumovich analysed the socio-cultural causes and political prerequisites of the Union, as well as the mechanism of its implementation and its subsequent devastating consequences for the indigenous Orthodox population of Western Russia. John Naumovich regarded the Church Council of Polotsk as a triumph of historical justice—an act of rectifying the tragic consequences of the Church Council of Brest by reuniting the Belarusian Uniates with the “ancestral Eastern Orthodox Church”. Naumovich emphasized the primordial Orthodoxy of “our ancestors” from the time of the christianisation of Rus' until 1596, when the connection of the church in Western Russia “with the Eastern Orthodox Church was broken by uninvited newcomers from the West who imposed the Union on our fathers”. However, as argued by John Naumovich, what was imposed by flattery and violence “by strangers not for the sake of the truth of Christ and the salvation of souls, but for the sake of the love of power of the popes and the political expectations of the Polish Republic, began to crumble after the unification of the Lithuanian-Russian regions of Poland with Russia”. According to John Naumovich, the Uniate church was led by fathers “filled with the apostolic spirit, who opened the eyes of the people and called them to reunification”. In John Naumovich's view, Metropolitan Joseph (Semashko) and his associates were precisely such apostolic fathers, whose efforts led to the reunification of all Western Russian regions with the ancient Orthodox Church.
26
Dotter, Marion. "Mit Nächstenliebe gegen den Kommunismus." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 101, no. 1 (November 1, 2021): 107–32. http://dx.doi.org/10.1515/qufiab-2021-0007.
Full textAbstract:
Abstract This study examines the strategies adopted by the Catholic church in the post-World War II German-speaking area to curtail the ‚communist threat‘. The text compares two dioceses, St. Pölten in the eastern part of Austria, and Munich-Freising in Bavaria, that saw the need to react to the rise of communist regimes immediately outside their borders in East-Central Europe with the means at their disposal. The starting point for this analysis is the „Decree against Communism“ of Pope Pius XII, which belongs to a long tradition of ecclesiastical criticism directed against the great ideologies of the 19th and 20th centuries, and which was widely adopted by the German-speaking clergy. The discussion of the methods by which the church attempted to influence the east-west conflict and their constraints will address three topics: aid for refugees, the social question, and issues related to schooling. In these areas, the church used a variety of resources to achieve its aims and exploited the Roman curia’s position as a global actor – from its parishes and monasteries at the local level to its spheres of political influence at the nation-state level.
27
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.
Full textAbstract:
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.
28
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.
Full textAbstract:
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.
29
Schwaiger, Lisa, Daniel Vogler, Jörg Schneider, Mark Eisenegger, and Mihael Djukic. "How Individual News Media Repertoires Shape the Reputation of Religious Organizations: The Case of the Catholic Church in Austria." Journal of Media and Religion 19, no. 1 (January 2, 2020): 1–11. http://dx.doi.org/10.1080/15348423.2020.1728186.
Full text
30
Schanda, Balázs. "Church and State In the New Member Countries of the European Union." Ecclesiastical Law Journal 8, no. 37 (July 2005): 186–98. http://dx.doi.org/10.1017/s0956618x00006244.
Full textAbstract:
In May 2004 eight former communist Central and Eastern European countries joined the European Union. Written constitutions in the region now contain guarantees on freedom of religion together with fundamental statements on Church-State relations. Since the fall of communism a net of bilateral agreements has been negotiated with the Holy See. Of the established members of the EU only Austria, Germany, Italy, Portugal and Spain had concordats whilst France and Luxembourg were partly bound by such treaties. Amongst the new member states only the predominantly Orthodox Cyorus has no contractual relationship with the Vatican. A pragmatic reason for this may be that the new members went through a very rapid leagal transition marked by considerable uncertainties after the fall of communism. The Catholic Church did not seek privileges with the agrements, but rather legal certainty. The stadards of religious with the agreements, but rather legal certainty. The standards of religious freedom in the new member states are generally good compared with the resrt of Europe. None of the new member states adopted a state church model, and none of them followed a rigid separation model either. Most new member states to be particularly valued by those who experienced forced secularism during communist rule.
31
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.
Full textAbstract:
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.)
32
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.
Full textAbstract:
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.
33
Makarchuk, Vladimir. "Canon law Greek catholic church in the state legal system Austria-Hungary, partnership or conflict interests (late XIX – early. XX)." Visnik Nacional’nogo universitetu «Lvivska politehnika». Seria: Uridicni nauki 2017, no. 865 (May 20, 2017): 12–21. http://dx.doi.org/10.23939/law2017.865.012.
Full text
34
Fastyn, Arkadiusz. "Zawarcie małżeństwa mieszanego wyznaniowo według prawa małżeńskiego z 1836 roku." Czasopismo Prawno-Historyczne 65, no. 1 (November 2, 2018): 229–47. http://dx.doi.org/10.14746/cph.2013.65.1.09.
Full textAbstract:
The thesis discusses the signifi cant question of inter-denominational marriages in Poland prior to 1946. Until the end of 1945, the laws in force in Poland were the 19th-century statutes. They had been enacted by the neighbouring countries (Austria, Russia and Prussia) that partitioned the Polish territory in the second half of the 18th century. In the Polish lands enjoying some autonomy in the Russian Empire, the regulation of marriage was based on the religious principles of 1836. Under the 1836 statute, there could be no civil marriage that would not produce a confessional effect. Consequently, the regulation of marriage had to combine confessional and civil effects into single norms and the legislative authorities had to provide for mechanisms correlating such effects. This applied to both the conclusion and dissolution of marriage. In these matters, the Roman Catholic Church adopted an uncompromising stance following from its belief in the special theological character of the sacrament of marriage.
35
Kimlenka, Katsiaryna A. "Pius IX in 1846-1848 - the Liberal Pope?" Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 15, no. 4 (December 20, 2021): 526–31. http://dx.doi.org/10.18255/1996-5648-2021-4-526-531.
Full textAbstract:
The paper discusses the first years of the pontificate of Pius IX (1846-1878), when the newly elected head of the Catholic Church was perceived as a “liberal Pope”. On the one hand, in 1846-1848 Pius IX was the Pope who carried out reforms and announced an amnesty. On the other hand, in the same period he criticized rationalism and created censorship commissions. The paper is another attempt to answer the question whether Pius IX was indeed a “liberal” Pope at the beginning of his pontificate. Special attention is given to the Pope’s policy during 1847. It was the time when the Papal States’ population expected the continuation of the reform process. The paper raises the question of Cardinals’ impact on the Pope, as well as on the pace of reform in the Papal States. Another key issue is the response of Pius IX to the revolutionary movement in Italy. The author concludes with the significance of the Pope’s refusal to struggle against Austria for the further development of the process of Italian Unification.
36
Healy, Maureen. "1883 Vienna in the Turkish Mirror." Austrian History Yearbook 40 (April 2009): 101–13. http://dx.doi.org/10.1017/s0067237809000095.
Full textAbstract:
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.
37
Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (October 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.
Full textAbstract:
Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.
38
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.
Full textAbstract:
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.
39
Gómez Requejo, María. "Los Austrias y las ceremonias alrededor de la muerte del rey, ritual y simbología // The Habsburg’s kings in Spain and the ceremonies around the king’s death, rites and symbols." REVISTA ESTUDIOS INSTITUCIONALES 3, no. 4 (May 31, 2016): 251. http://dx.doi.org/10.5944/eeii.vol.3.n.4.2016.18384.
Full textAbstract:
Las ceremonias que se tenían lugar cuando se producía el fallecimiento de un monarca de la casa de Austria, tanto las pre como las post mortem, eran el vehículo de un lenguaje simbólico cargado de representaciones y emblemas que le recordaban al súbdito tanto el poder del rey muerto como el que iba a tener su sucesor y asimismo ponían de manifiesto la unión de la dinastía con la Iglesia Católica. Enfermedad, muerte y exequias se convierten, con estos monarcas, en un espectáculo fastuoso que requiere escenografía, actores, vestuario, guion y un público –los súbditos- del que se busca una participación ya sea consciente y activa o pasiva, como mero espectador, pero en todo caso necesario para que el espectáculo cumpla su objetivo: persuadir del poder real. Abstract The ceremonies around the death of a Habsburg king in Spain, where the vehicle to a symbolic language, full of representations and emblems, used to remind to his loyal subjects not only the power of the dead king and the one his heir and successor was going to hold, but also the relationship between the dynasty and the Roman Catholic Church. With the Habsburg’s, the illness, death and exequies of the monarch were converted into a sumptuous show that needed: a set, actors, lavish costumes, script and audience –the loyal subjects- to which audience participation, whether it be active or passive, was essential to fulfill its objective: to be persuaded of the king’s power.
40
Peno, Vesna. "On the multipart singing in the religious practice of orthodox Greeks and Serbs: The theological-culturological discourse." Muzikologija, no. 17 (2014): 129–54. http://dx.doi.org/10.2298/muz1417129p.
Full textAbstract:
In 1844, Serbian patriarch Josif Rajacic served two central annual Liturgies, at the feasts of Pasha and Penticost, in the Greek church of Holy Trinity in Vienna; these were accompanied by the four-part choral music. The appearance of new music in several orthodox temples in Habsburg Monarchy (including this one) during the first half of the nineteenth century, became an additional problem in a long chain of troubles that had disturbed the ever imperiled relations between the local churches in Balkans, especially the Greek and Serbian Orthodox. The official epistle that was sent from the ecomenical throne to all sister orthodox churches, with the main request to halt this strange and untraditional musical practice, provoked reactions from Serbian spiritual leader, who actually blessed the introduction of polyphonic music, and the members of Greek parish at the church of St. George in Vienna, who were also involved with it. The correspondence between Vienna and Constantinople reflected two opposite perceptions. The first one could named ?traditional? and the other one ?enlightening?, because of the apologies for the musical reform based on the unequivocal ideology of Enlightenment. In this article the pro et contra arguments for the new music tendencies in Greek and Serbian orthodox churches are analyzed mainly from the viewpoint of the theological discourse, including the two phenomena that seriously endangered the very entity of Orthodox faith. The first phenomenon is the ethnophiletism which, from the Byzantine era to the modern age, was gradually dividing the unique and single body of Orthodox church into the so-called ?national? churches, guided by their own, almost political interests, often at odds with the interests of other sister churches. The second phenomenon is the Westernization of the ?Orthodox soul? that came as a sad result of countless efforts of orthodox theological leaders to defend the Orthodox independence from the aggressive Roman Catholic proselytism. ?The Babylonian captivity of the Orthodox church?, as Georg Florovsky used to say, began when Orthodox theologians started to apply the Western theological methods and approaches in their safeguarding of the Orthodox faith and especially in ecclesiastical education. In this way the new cultural and social tendencies which gripped Europe after the movements of Reformation and Contra-Reformation were adopted without critical thinking among Orthodox nations, especially among the representatives of the Ortodox diaspora at the West. Observed from this extensive context, the four-part music in Orthodox churces in Austria shows one of many diverse requirements demanded from the people living in a foreign land, in an alien and often hostile environment, to assimilate its values, in this case related to the adoption of its musical practices.
41
Ragozin, G. S. "Conservative approach towards the Austrian identity in works by Friedrich von Gentz and Adam Muller von Nitterdorf (1816-1832)." Vestnik Tomskogo gosudarstvennogo universiteta, no. 480 (2023): 123–31. http://dx.doi.org/10.17223/15617793/480/15.
Full textAbstract:
The article deals with the issue of Austrian identity emergence and transformation in conservative intellectual discourse of 1816-1832, concentrating on the legacy of Friedrich von Gentz and Adam Muller von Nitterdorf. The author analyzed ideas presented in works by Friedrich von Gentz, e.g. Manifestos of Emperor Francis I he edited; his speculations on the political systems of Austria, Germany and Europe; his essays published in Osterreichischer Beobachter [Austrian Observer]. The author also analyzed works by Adam Muller von Nitterdorf, including his political essays, panegyric pamphlets addressed to Emperor Francis I and the didactic essay on school education based on dynastic patriotism. The correspondence of the two public figures was also studied. The research methodology is based on the history of concepts that deals with the emergence and evolution of a certain concept in its historical and political contexts. Besides, the author employed the terms and concepts “historical memory”, “historical discourse” and “identity”. The conservative political thought of the Austrian Empire was the main context for speculations on the Austrian identity and also referred to criticism against the French Revolution of the 18th century and to the revisiting of the Napoleonic Wars in the Vormarz period (1815-1848). The author came to the following conclusions. Both intellectuals had a similar approach towards the role of the monarch and loyalty towards him as a core self-identification element for the Austrian Empire's multiethnic population - a “family of peoples”, according to Gentz. This image was broadcast via periodicals monopolized by the officials after the Karlsbad decrees. The “organic constitution” concept played a vital role. According to both intellectuals, Francis I was also a formal symbol of Austrian leadership in German lands. At the same time, Gentz and Muller had a different understanding of an “Austrian”. Muller referred to universalist patterns from previous periods with his speculations on an “Austrian” as a sum of all communities living within the empire. On the contrary, Gentz referred to an “Austrian“ as a subject of the empire with German as a native language and belonging to German culture. Such contradictions were significant in distorting the identity policy of the Metternich government. At the same time, both intellectuals agreed that reinforcing this identity is possible only with the active support of the authorities. For the rest of the society it was to be implemented via school education. The Catholic church was also to play an important role in implementing the policy, with the Josephinism and neo-Josephinism approaches of active inclusion of the clergy into leading the public opinion in a required discourse. After the two intellectuals and the emperor passed away, the conservative doctrine failed to preserve its leadership in the Empire.
42
Kuzicki, Jerzy. "Książę Adam Jerzy Czartoryski i jego obóz polityczny wobec grekokatolików." Prace Historyczne 150, no. 1 (September 30, 2023): 91–120. http://dx.doi.org/10.4467/20844069ph.23.007.17944.
Full textAbstract:
Prince Adam Jerzy Czartoryski and his political camp towards Greek Catholics The article aims to describe the actions of Prince Adam Jerzy Czartoryski and his friends of the same political group directed towards Greek Catholics. Prince Adam Jerzy, firstly religiously indifferent, came into contact with Uniates’ problems at the beginning of the 19th century, as a curator of Vilnius Scientific Society. In that period he was a protector of Uniate Bazylian Convent. As a representative of authorities of the Kingdom of Poland he aimed to engage Uniates in development of people’s education. New opening for Czartoryski’s activities started with the Great Emigration after the failure of the November Uprising. As a leader of Hotel Lambert Prince Czartoryski observed with a great worry the liquidation of the Church Union in Russian partition. Several times he intervened by Pope Gregory XVI in favour of the persecuted people of Uniate Church. Apostolic Capital was then receiving journals, letters, and other proofs for Russian repressions. In 40s and 50s of the 19th century Czartoryski’s agents were involved in issues of Uniates living in Russian and Austrian partitions. Some examples of these actions were: giving the Roman Catholic Church Madonna del Pascola to Bazylian Convent, opening of Uniate Collegium and placing Galician clerics in Apostolic Capital. Moreover, initiatives for Greek Catholics among Polish immigrants were supported and also the foundation of the Greek Catholic Church in Bulgaria was backed up.
43
Bowman, William D. "The National and Social Origins of Parish Priests in the Archdiocese of Vienna, 1800–1870." Austrian History Yearbook 24 (January 1993): 17–49. http://dx.doi.org/10.1017/s0067237800005245.
Full textAbstract:
Under The Influence of Enlightenment ideals of rational administration and cameralist notions of increasing the productivity and welfare of the populace, Joseph II and his ministers embarked on an aggressive program of reform for the Habsburg monarchy in the late eighteenth century. Their view as to what needed change was wide-ranging, but among their chief concerns was the desire to restructure the relationship between the Catholic church and Austrian society. As the largest and most powerful religious denomination in the Habsburg monarchy, the Catholic church possessed immense human and material resources, which could possibly be exploited to benefit the Austrian people and state. For Joseph II, the process whereby Catholicism could best be put to use in Austrian society necessarily involved seizing partial administrative control over the Catholic church. The Catholic church, he believed, did not distribute material and moral benefit to the Austrian people evenly, and changing this situation required the active intervention of the Austrian government.
44
Miławicki, Marek. "Źródła do dziejów Kościoła ormiańskokatolickiego w Galicji w zbiorach wiedeńskich." Lehahayer 6 (December 31, 2019): 125–47. http://dx.doi.org/10.12797/lh.06.2019.06.04.
Full textAbstract:
Sources for the History of the Armenian Catholic Church in Galicia in the Viennese Collections
The article is a report from a query that took place in March 2019. The author discusses sources that relate to the history of the Armenian Catholic Church in Galicia (i.e. the Archdiocese of Lwów, Lemberg) found in the Austrian State Archives (Österreichisches Staatsarchiv) and in the Library of the Mechitharist Congregation (Bibliothek des Mechitharistenklosters) in Vienna. The collections contain a wealth of sources on the history of the Church and the Armenians living in Poland on the territories acquired in 1772 by the Austrian Empire, and until now only some of them have been used in the scientific literature. They present the relations of the central offices of the Habsburg monarchy with the Galician Armenians (who, in the overwhelming majority, were Catholics), and the role of this minority in the provincial administration. The sources also denote the importance of the religious congregation of Mechitarists in the life of the Armenian Catholic Archdiocese of Lwów. Many future priests learnt the Armenian language and Armenian liturgy at the Viennese religious secondary school (gymnasium) led by Mechitarists, and later a number of them joined the congregation. The book of religious professions, the letters and personal files, which mention a great number of Galician names, not only of Armenian descent (like archbishop Samuel Cyryl Stefanowicz or Rev. Dominik Barącz), but also of Polish origin serve as evidence of the aforementioned bond.
45
Madden, Gerard. "Thomas J. Kiernan and Irish diplomatic responses to cold-war anticommunism in Australia, 1946-1951." Twentieth Century Communism 21, no. 21 (November 1, 2021): 29–54. http://dx.doi.org/10.3898/175864321834645805.
Full textAbstract:
Despite being a peripheral actor in the Cold War, Ireland in the immediate post-war period was attentive to cold war developments internationally, and the influence of the Catholic Church over state and society predominantly shaped the state's response to the conflict. Irish diplomats internationally sent home repo rts on communist activity in the countries in which they served. This article will discuss Thomas J. Kiernan, Ireland's Minister Plenipotentiary in Australia between 1946 and 1955, and his responses, views and perceptions of Australian anti-communism from his 1946 appointment to the 1951 plebiscite on banning the Communist Party of Australia, which ultimately failed. Through analysis of his reports in the National Archives of Ireland – including accounts of his interactions with politicians and clergy, the Australian press, parliamentary debates and other sources – it argues that his views were moulded by the dominant Irish conception of the Cold War, which was fundamentally shaped by Catholicism, and his overreliance on Catholic and print sources led him to sometimes exaggerate the communist threat. Nonetheless, his reports home to Dublin served to reinforce the Irish state's perception that communism was a worldwide malaise which the Catholic Church and Catholics internationally were at the forefront of combatting.
46
Ilić, Ivan. "HRIŠĆANSKA DEMOKRATIJA U AUSTRIJI." БАЛКАНСКЕ СИНТЕЗЕ 9, no. 1 (November 23, 2022): 19–30. http://dx.doi.org/10.46630/bs.1.2022.02.
Full textAbstract:
The aim of this scientific paper is an understanding and an explanation of the place and the role of the Catholic Church in Austrian society but also in the Austrian political system for which say that is secular. After the introductory part which indicates on the opposition of the Catholic Church according to communism and liberalism in the past and which underlines the so-called Catholic third way actually the way of Christian Democracy, the first part of the scientific paper describes in detail the basic elements that led to the creation of Christian Democracy, among which is primarily the continuous Political Catholicism from which grew up the so-called Catholic Corporatism, and then follows the second part of the scientific paper which explains the implementation of such Political Catholicism in the Austrian political system through a formation of the so-called Social Partnership which forms the fondation of the Austrian political system and which is in fact the successor of Catholic Corporatism. Key words: Political Catholicism, Catholic Corporatism, Austrian People`s Party, Social Partnership, Christian Democracy.
47
Pospíšil, Ivo. "Czech Literature at the Turn of the Epoch and its International Contexts." Trimarium 1, no. 1 (May 31, 2023): 251–81. http://dx.doi.org/10.55159/tri.2023.0101.11.
Full textAbstract:
The contexts of Czech literature are related to the crisis and revolutionary situation which gradually built up towards the end of the 19th century and reached its peak in the years of World War I and during the attempts at the world revolution. This was manifested by a certain dichotomy of Czech literature after 1918 when Czechoslovakia came into existence as a relatively large state and a strong parliamentary democracy amidst more or less authoritarian countries, a state with the first-rate Czechoslovak legions tested in the battles of World War I, with strong industry and agriculture which had been the nucleus of Austria-Hungary in the past. On the one hand, there was a majority and influential left, on the other were conservative groups often connected with Catholic Church, and in the middle — liberal currents linked with the official policy of the so-called Prague Castle represented by the first president T. G. Masaryk (e g. Karel Čapek). Nevertheless, Czech literature as a whole helped create national and state consciousness, with the currents differing from each other only in their preference for traditions and political and economic systems. The problems of the new state were, of course, not only social, but also national, ethnic and religious and were also reflected in the international arena. Unlike in the other Central European countries, Czech literature exhibited radical leftist tendencies which were realised in the Czech modernist avant-garde, the apex of which was Czech poetism and surrealism (with the corresponding current in Slovakia) and their authors, such as Vítězslav Nezval, František Halas, Josef Hora, Jaroslav Seifert (1984 Nobel Prize winner), and Konstantin Biebl etc., but also the Catholic current which was very impressive from the artistic point of view (Jakub Deml, Jaroslav Durych, Jan Zahradníiek, Jan Čep and others). Both of these tendencies were surprisingly and paradoxically linked with each other, as were their representatives. The drama and the novel (the Brothers Čapek, and Vladislav Vaniura etc.) occupied a prominent place alongside poetry. What shows the mutual relationship between “the building of the state“ (the title of a very important book by the famous Czech journalist and politician Ferdinand Peroutka) and Czech literature is the fact that between 1918 and 1938 Czech literature reached a world level for the first time in modern history. The author defends the thesis that Czech literature connected with the rise of the independent Czechoslovak state regardless of all these problems and idealistic constructs (“Czechoslovakism”), created a specific, original model of the co-existence of various currents of thought and of the relationships between culture in its widest sense and practical politics. This enabled radical artistic innovations anticipating the evolutionary tendencies of world literature (surrealism, anti-utopia/dystopia, baroquizing prose, and experimental novel).
48
Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue." Pacifica: Australasian Theological Studies 28, no. 2 (June 2015): 137–48. http://dx.doi.org/10.1177/1030570x16648972.
Full textAbstract:
A fundamental level of Receptive Ccumenism is that of the reception by a dialoguing church of an institutional charism of a partner church as a gift of the Spirit. It is proposed here that in the Lutheran/Roman Catholic Dialogue in Australia, this kind of receptivity has been evident in two ways. First, at least in part through this dialogue, the Lutheran Church of Australia has come to a new reception of episcopacy. Second, in and through this same dialogue, Roman Catholic participants have come to see that their church has much to receive from the Lutheran Church of Australia with regard to synodality, above all in fully involving the lay faithful in synodal structures of church life.
49
Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.
Full textAbstract:
During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million.
The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations.
The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
50
Nakhlik, Yevhen. "PERIODIZATION OF UKRAINIAN-POLISH RELATIONS IN GALICIA UNDER AUSTRIA: NATIONAL STRUGGLE, COOPERATION AND THE SEARCH FOR AGREEMENT." Polish Studies of Kyiv, no. 39 (2023): 307–54. http://dx.doi.org/10.17721/psk.2023.39.307-354.
Full textAbstract:
The author distinguishes five historical stages in the development of Ukrainian-Polish socio-political, cultural, educational, and literary relations in sub-Austrian Galicia in the nineteenth and early twentieth centuries. The first stage is from the beginning of the Austrian annexation of Galicia (1772) to the eve of the revolution (February 1848). For the Galician-Ruthenian leadership, it was a stage of national and cultural revival that lasted from the beginning of the nineteenth century. For the Polish leadership, it was a political and conspiratorial stage of the national liberation struggle to restore the recently lost statehood. The second stage is from the revolutionary Spring of Nations (March 1848-1849) to the end of the reactionary era (1850-1859). In 1848-1849, Polish revolutionary writers published numerous propaganda works in Ukrainian (political poems, messages, fables, poems, short stories, letters, appeals, and articles) in brochures or in periodicals of the time, calling on Galician “Ruthenians” to support the Polish struggle against the Austrian enslavers. However, the church and cultural and educational leadership of the “Ruthenians” acted as a self-sufficient and independent political force, part of the entire Ukrainian people, loyal to the Habsburg monarchy. Later (1894), V. Budzynovskyi and M. Pavlyk condemned the Austrophilic loyalty of the “Rusyns” of that time, while Ivan Franko justified it. Signed at the Slavic Congress in Prague on June 7, 1848, the agreement between Galician Ukrainians and Poles (the first under Austrian rule) on an autonomous Ukrainian-Polish federation in Galicia (within the Austrian Empire) theoretically laid down the most optimal and promising foundations for Ukrainian-Polish understanding, cooperation, and equal coexistence in the region, but was not implemented. The third stage covers the era of reforms: from the beginning of constitutional experiments in the Austrian Empire to the transformation of Galicia into a disproportionate Polish-Ukrainian autonomy (1859-1873). Attempts at Ukrainian-Polish rapprochement were renewed: the governor of Galicia, A. Goluchowski tried unsuccessfully to legalize the conversion of Ukrainian spelling from Cyrillic to Latin (1859-1861), financed the newspaper “Rus” (1867), and the vice-marshal of the Galician Provincial Sejm, Yu. Lavrovskyi, and other Galician-Ruthenian ambassadors initiated the Polish-Ukrainian agreement of 1869-1871 based on a program of 32 articles, which, however, was not adopted in the Sejm. The situation in Austrian-Polish-Ukrainian relations in Galicia changed to the opposite: in 1848-1849, the Austrian authorities fought the Polish nobleman’s revolutionary movement, gaining the loyalty of most Galician Ukrainians, and in 1867-1873, on the contrary, the conservative Polish nobility reached an agreement with the Austrian authorities and achieved national and territorial autonomy for Galicia under Polish domination. Under these conditions, the fourth stage (1890-1897) continued. From the late 1870s to the mid-1890s, a new phenomenon was the attempts at cooperation and interaction between Ukrainian (I. Franko, M. Pavlyk, and others) and Polish socialists in Galicia. The most successful attempts at Ukrainian-Polish political agreement and cultural and educational cooperation in Galicia end this stage with the “New Era” of national democrats O. Barvinskyi and Y. Romanchuk and the stadtholder of Galicia K. Badeni (1890-1894), as well as the “New Course” of O. Barvinskyi (1895-1897). The fifth stage lasted from the aggravation of the Ukrainian-Polish confrontation as a result of the bloody parliamentary elections in March 1897 to the beginning of the collapse of the Austro-Hungarian Empire (October 1918). Under the threat of Ukrainian-Austrian understanding due to the government’s support for Ukrainians, the stadtholder of Galicia A. Potocki negotiated with Ukrainian national democrats (primarily the head of the Ukrainian club in the Galician Sejm, E. Olesnytskyi) in 1907-1908, but their agreements were nullified by a terrorist attack by a student of the University of Vienna, a social democrat, M. Sichynskyi. Under the leadership of the new stadtholder of Galicia, M. Bobrzynski, a Polish-Ukrainian compromise draft of the reform of elections to the Galician Sejm (1913) was developed, but due to the protests of the Polish opposition minority and Muscophiles, Bobrzynski resigned. Under the new stadtholder of Galicia, V. Korytowski, and the decisive role of Greek Catholic Metropolitan Andrey Sheptytskyi, the Galician Sejm in 1914 adopted a reform of the provincial statute and the introduction of a new electoral order to the Sejm. This law (the so-called Galician Equalization) opened up historical opportunities for Ukrainian-Polish dialogue and reconciliation that were unimaginable until then, but were not realized due to the outbreak of World War I.