Relevant bibliographies by topics / Church colleges Protestants

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Church colleges Protestants'

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Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Church colleges Protestants"

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Schwarz, Karl W. "Theologie in laizistischen Zeiten." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, no. 1 (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,
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Kesselring, K. J. "The Case of Catherine Dammartin: Friends, Fellows, and the Survival of Celibacy in England’s Protestant Universities." Renaissance and Reformation 44, no. 1 (2021): 87–108. http://dx.doi.org/10.33137/rr.v44i1.37043.

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Catherine Dammartin began her adult life as a nun in Metz but ended it in 1553 as a wife in an Oxford college. First laid to rest in Christ Church Cathedral, her corpse was later removed as a pollutant then finally restored in a ceremony that saw her bones mixed with those of the virgin St. Frideswide. This article revisits Dammartin’s story to explore what it can tell us of the affective, sexual, and gendered dimensions of England’s Reformation. It argues that the Oxford Protestants who arranged her reburial did so to intervene in the debate about clerical marriage, a debate in which they wer
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DeStefano, Michael T. "DuBourg's Defense of St. Mary's College: Apologetics and the Creation of a Catholic Identity in the Early American Republic." Church History 85, no. 1 (2016): 65–96. http://dx.doi.org/10.1017/s0009640715001353.

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When the Baltimore Presbytery of the Presbyterian Church issued a pastoral letter critical of St. Mary's College in 1811 it provided an opportunity for Louis DuBourg, the college's president, to respond with an apologetic defense of the college and of Catholicism more generally. In doing so he synthesized several strands of Catholic apologetics, including the via notarum, the utilitarianism that came to dominate French Catholic apologetics in the eighteenth century, the emphasis upon beauty and emotion that characterized Chateaubriand's Genuius of Christianity, and the earlier work of Bishop B
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Bell, John Frederick. "When Regulation Was Religious: College Philanthropy, Antislavery Politics, and Accreditation in the Mid-Nineteenth-Century West." History of Education Quarterly 57, no. 1 (2017): 68–93. http://dx.doi.org/10.1017/heq.2016.4.

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The college accreditation movement that arose at the turn of the twentieth century had an important antecedent in the Society for the Promotion of Collegiate and Theological Education at the West. Founded in 1843, this nondenominational philanthropy aspired to direct the development of higher education by dispersing eastern funds to Protestant colleges that met its standards for instruction, administration, and piety. For all its ambitions, the Society did not always offer dependable or disinterested supervision. Its relationships with Knox College and Iowa College (now Grinnell) exposed its s
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Brown, K. M. "In Search of the Godly Magistrate in Reformation Scotland." Journal of Ecclesiastical History 40, no. 4 (1989): 553–81. http://dx.doi.org/10.1017/s0022046900059017.

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The godly magistrate was an essential figure in the progress of the Protestant Reformation throughout Europe, and Scotland with its very powerful nobility was no exception. Prophetic preachers, discontented lairds, cosmopolitan merchants, and English troops all contributed to Protestant success in 1560, but there can be little doubt that it was the Lords of the Congregation themselves, the nobility, who made the Reformation happen. Furthermore, only by harnessing lordship to Protestantism could John Knox and his colleagues ensure that the fortuitous circumstances which provided the protesters
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Ford, Alan. "High or Low? Writing the Irish Reformation in the Early Nineteenth Century." Bulletin of the John Rylands Library 90, no. 1 (2014): 93–112. http://dx.doi.org/10.7227/bjrl.90.1.5.

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The Irish Reformation is a contentious issue, not just between Catholic and Protestant, but also within the Protestant churches, as competing Presbyterian and Anglican claims are made over the history of the Irish reformation. This chapter looks at the way in which James Seaton Reid, (1798–1851), laid claim to the Reformation for Irish Dissent in his History of the Presbyterian Church in Ireland. It then examines the rival Anglican histories by two High Churchmen: Richard Mant (1775–1848), Bishop of Down and Connor; and Charles Elrington, (1787–1850), the Regius Professor of Divinity in Trinit
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Reid, Steven John. "Aberdeen's ‘Toun College’: Marischal College, 1593–1623." Innes Review 58, no. 2 (2007): 173–95. http://dx.doi.org/10.3366/e0020157x07000054.

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While debate has arisen in the past two decades regarding the foundation of Edinburgh University, by contrast the foundation and early development of Marischal College, Aberdeen, has received little attention. This is particularly surprising when one considers it is perhaps the closest Scottish parallel to the Edinburgh foundation. Founded in April 1593 by George Keith, fifth Earl Marischal in the burgh of New Aberdeen ‘to do the utmost good to the Church, the Country and the Commonwealth’,1 like Edinburgh Marischal was a new type of institution that had more in common with the Protestant ‘art
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Solberg, Winton U. "The Early Years of the Jewish Presence at the University of Illinois." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 215–45. http://dx.doi.org/10.1525/rac.1992.2.2.03a00040.

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For over two centuries, the College was the characteristic form of higher education in the United States, and the College was closely allied to the church in a predominantly Protestant land. The university became the characteristic form of American higher education starting in the late nineteenth Century, and universities long continued to reflect the nation's Protestant culture. By about 1900, however, Catholics and Jews began to enter universities in increasing numbers. What was the experience of Jewish students in these institutions, and how did authorities respond to their appearance? Thes
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Griffin, Brian. "Anti-Catholicism in Bath from 1820 to 1870." Recusant History 31, no. 4 (2013): 593–611. http://dx.doi.org/10.1017/s0034193200014035.

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This paper challenges the idea that harmonious relations prevailed amongst Bath's various religious denominations during the ‘Age of Reform’, from the 1820s to the 1860s. It reveals instead that the public expression of anti-Catholic opinion was a regular feature of the city's political scene in this period. An anti-Catholic ‘crusade’, directed against such local targets as Prior Park and Downside colleges, and ‘Popery’ in general, was sustained by a variety of local organizations and national organizations that had branches in Bath, as well as prominent Tory activists resident in the city. Ma
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Lachenmeier, Flint, Kalman J. Kaplan, and Diana Caragacianu. "Doctor Assisted Suicide: An Analysis of Public Opinion of Michigan Adults." OMEGA - Journal of Death and Dying 40, no. 1 (2000): 61–87. http://dx.doi.org/10.2190/cpjf-ukav-yf2v-wexx.

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Michigan public opinion on Doctor Assisted Suicide (DAS) was assessed in January 1997 ( N = 603). Asked if they would consider DAS for themselves, two-thirds would if being kept alive by a machine or were experiencing chronic pain; one-half would if they experienced a loss in mobility or independence, became a burden to others, or were diagnosed with a terminal disease; and one-third would if they were incontinent or going to a nursing home. A series of demographic and attitudinal comparisons were made for support for the concept of DAS and as a hypothetical consideration for oneself. The high
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Dissertations / Theses on the topic "Church colleges Protestants"

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Spohn, John Berton Baker Paul J. "Enrollment patterns in Protestant church-related colleges." Normal, Ill. Illinois State University, 1992. http://wwwlib.umi.com/cr/ilstu/fullcit?p9227174.

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Thesis (Ph. D.)--Illinois State University, 1992.<br>Title from title page screen, viewed January 18, 2006. Dissertation Committee: Paul Baker (chair), Vernon A. Adams, John McCarthy, Thomas Nelson, Sally Pancrazio. Includes bibliographical references (leaves 93-107) and abstract. Also available in print.
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Liechty, Joseph. "Irish evangelicalism, Trinity College Dublin, and the mission of the Church of Ireland at the end of the eighteenth century /." Online version, 1987. http://bibpurl.oclc.org/web/24672.

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Grubbs, Jeffrey Bryan. "Teacher Belief Research in Art Education: Analyzing a Church of Christ Christian College Art Educator Beliefs and their Influence on Teaching." The Ohio State University, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=osu1284733542.

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Flory, Richard W. "Development and transformation within protestant fundamentalism : Bible institutes and colleges in the U.S., 1925-1991 /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3088733.

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Mathews, Ned Lee 1934. "An examination of the decline and demise of evangelical protestantism in America's institutions of higher education." Diss., 1998. http://hdl.handle.net/10500/18164.

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This study is comprised of four chapters and an Epilogue. Chapter 1 treats, by way of historical description, the founding of America's institutions of higher learning as defacto centers of evangelical Protestant indoctrination and ethos. Chapter 2 is a record of the rejection of evangelical Protestantism in the interest of making the colleges and universities nonsectarian. This was accomplished first by a gradual "broadening'' of the curricula. Later, the schools became altogether secularist in disposition. Chapter 3 recounts the factors leading to the changes in the institutions. C
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Books on the topic "Church colleges Protestants"

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Howard, Thomas A. Protestant theology and the making of the modern German university. Oxford University Press, 2009.

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Protestant theology and the making of the modern German university. Oxford University Press, 2006.

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Ringenberg, William C. The Christian college: A history of Protestant higher education in America. 2nd ed. Baker Academic, 2006.

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Neither Jew nor gentile: Exploring issues of racial diversity on Protestant college campuses. Oxford University Press, 2010.

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Catholic higher education in Protestant America: The Jesuits and Harvard in the age of the university. Johns Hopkins University Press, 2003.

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Hodge, Mark. Patterns of ministerial trainingin the theological colleges and courses. Advisory Council for the Church's Ministry, 1987.

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Hodge, Mark. Patterns of ministerial training in the theological colleges and courses. Advisory Council for the Church's Ministry, 1987.

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Campus und Profession-- Pfarrdienst in der Evangelischen Studierendengemeinde. Kohlhammer, 2012.

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Rein, Nathan. The chancery of God: Protestant propaganda against the empire, Magdeburg, 1546-1551. Ashgate, 2007.

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The soul of the American university: From protestant establishment to established nonbelief. Oxford University Press, 1994.

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Book chapters on the topic "Church colleges Protestants"

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Reilly, Thomas H. "The YMCA and the Protestant Elite Welcome the Revolution." In Saving the Nation. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190929503.003.0007.

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Following World War II, the Chinese began the task of rebuilding their nation. Protestant churches and schools joined these efforts, and Protestant leaders such as Ginling College’s president Wu Yifang represented the Nationalist republic to the world. The wartime alliance between the Chinese Nationalists and the Communists broke down in 1946, and a civil war ensued, ending with a Communist victory in 1949. The YMCA secretary Wu Yaozong took the lead in preparing the churches and the Protestant elite for life under the new regime. Consulting with the Communist leader, Zhou Enlai, Wu published the Christian Manifesto, which was a statement confessing the church’s complicity in Western imperialism and expressing her determination to support the revolution. The Korean War added a sense of urgency to these actions, and a new church structure, the Three-Self Patriotic Movement, was established to better serve the new relationship between state and church.
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Gajda, Alexandra. "Corpus Christi, Catholics, and the Elizabethan Reformation." In History of Universities. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198848523.003.0015.

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This chapter looks at the impact of the Elizabethan Religious Settlement upon institutions and the individuals who peopled them. Beginning with the protestant ‘conversion‘ of Corpus Christi College and the university in the 1560s, it shows that the micro-history of the college’s experience of reformation speaks revealingly to a broader historiography about the implementation of the Settlement in the tense first decade of the Queen’s reign. The imposition of protestant religion within the university and its colleges and halls can be seen as a test case of the state’s ability to compel obedience to the parliamentary statutes that established the new church. This process was rendered exceptionally difficult both by the strength of adherence to Catholicism in ‘conservative‘ Oxford, but also by the complexity of the university’s structure: the overlapping jurisdictions between the university and its colleges and halls and the traditions of autonomy and self-government within each.
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Golemon, Larry Abbott. "Reforming Church and Nation." In Clergy Education in America. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.003.0003.

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This chapter explores Protestant theological schools that educated pastors as reformers of church and the nation after religious disestablishment. This education built upon the liberal arts of the colleges, which taught the basic textual interpretation, rhetoric, and oratory. Rev. Timothy Dwight led the way in fashioning a new liberal arts in the college, which served as the foundation for advanced theological education. At Yale, he integrated the belles-lettres of European literature and rhetoric into the predominant American framework of Scottish Common Sense Realism. He also coupled these pedagogies with the voluntarist theology of Jonathan Edwards and the New Divinity, which bolstered Christian volunteerism and mission. With Dwight’s help, New England Congregationalists developed a graduate theological at Andover with a faculty in Scripture, theology, and homiletics (practical theology) who taught in the interdisciplinary, rhetorical framework of the liberal arts. Dr. Ebenezer Porter raised a generation of princes of the pulpit and college professors of rhetoric and oratory, and he wrote the first widely used manuals in elocution. Moses Stuart in Bible advanced German critical studies of Scripture for future pastoral work and for scholars in the field. The greatest alternative to Andover was the historic Calvinism of Princeton Theological Seminary, as interpreted through the empiricism of Scottish Common Sense. President Archibald Alexander, historian Samuel Miller, theologian Charles Hodge, and later homiletics professor James Wadell Alexander emphasized the text-critical and narrative interpretation of Scripture, and the emphasis on classic rhetoric and oratory in homiletics culminated the curriculum.
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Moran, Katherine D. "Imperial Church Stories." In The Imperial Church. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748813.003.0008.

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This chapter reviews the argument that in the Gilded Age and Progressive Era, in the upper Midwest, Southern California, and the U.S. colonial Philippines, many American Protestants and Catholics turned to idealized visions of Catholic imperial pasts in order to talk about the past and future of U.S. empire. The chapter talks about the broader relevance of the allegory of the Imperial Church, as Americans have continued to think with Catholicism when thinking about their own imperial nation. It also describes the various invocations of Catholic imperial pasts that emerged in the context of three concurrent developments. First is the postbellum national commemorative boom that saw Americans erecting monuments, writing histories, and performing in pageants at a remarkable rate. Second are the two waves of nineteenth-century Catholic European immigration that had supplied American Protestants with Catholic friends, colleagues, and constituents. And third is the center of U.S. economic and cultural power that shifted away from the Eastern Seaboard and no longer so dominated by events and individuals on the Atlantic coast.
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Girard, Aurélien, and Giovanni Pizzorusso. "The Maronite college in early modern Rome: Between the Ottoman Empire and the Republic of Letters." In College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0007.

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In the early modern period, Catholic communities under Protestant jurisdictions were not alone in establishing collegial networks in Catholic centres. The Maronites, a Christian Church in communion with Rome faced educational challenges similar to those of Catholic communities in western Protestant states. A Maronite College was founded in Rome in 1584, on the model of others Catholic colleges created in Rome in the second part of the sixteenth century. Until now, traditional Maronite and Lebanese historiography has tended to treat the institution in isolation from the other collegial networks and from the global perspective of the papacy on the challenge of educating national clergies in non-Catholic jurisdictions. This essay presents an overview of the Maronite College in Rome, outlining the context for its foundation (the Roman Catholic mission in the Near East) and the links with others colleges. To plot the evolution of the institution, two versions of the college rules (1585 and 1732) are compared. They were influenced by the changing attitudes of the papacy, the foundation of Propaganda Fide, the activities of the Jesuits and changes within the Maronite patriarchate itself. The second part establishes a profile of the early modern staff and students of the college. Details are available on 280 Maronite students received by the institution between 1584 and 1788. For the young Maronites, life in Rome was difficult, with changes in diet and conditions, financial worries and cultural challenges. There were frequent interventions by the Lebanese authorities with the Jesuit college managers. Special attention is paid to the course of studies in Rome and academic links with other Roman institutions, especially neighbouring Jesuit colleges. The third part discusses the links between the Roman college and changes in the middle-eastern Maronite community. The Maronite college was the main European gateway for the Maronites. Some eastern Catholics chose to remain in Europe, often to follow academic careers. Attention is also paid to the relationship between the College and the Maronite diaspora and its links with intellectual life in the West. In the latter context, the role of the College library and its manuscript collection in facilitating Western academic access to oriental languages and thought is described. Like other networks, the Maronite college fulfilled a broad range of functions that went well beyond the simple training of clergy.
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Frijhoff, Willem. "Colleges and their alternatives in the educational strategy of early modern Dutch Catholics." In College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0003.

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Like other Catholic communities in Protestant jurisdictions, the Dutch had their own early modern collegial network. The early modern Dutch state is commonly known as a Protestant bulwark from which the Catholics were by and large expelled. However, due to the efforts of the Catholic Reformation and the reluctance of many Dutch to embrace Calvinism in its orthodox variety, Dutch Catholicism managed to survive on a rather large scale, though often with a particular colour marked by lay power and imbued with Jansenism, a rigid variety of Catholic theology rather similar to orthodox Calvinism. Whereas Catholic elementary education continued to be provided in private schools, Catholic colleges and universities, as public institutions, were not allowed in the Dutch Republic. During two centuries Dutch Catholics, at least the militant among them, had to go abroad for their secondary and higher education. Foreign colleges played a major role in their education and intellectual debates: the Dutch colleges of Cologne, Dole, Douai and Rome remained faithful to the Old Church, whereas those of close-by Louvain were the breeding-ground of Jansenism. Significant numbers of Dutch students went to other Catholic universities, at Reims in France, at Pont-à-Mousson in Lorraine, or at different German universities. The Jansenist schism of 1723 led to the creation of the Old Catholic Church with its own college at home, at Amersfoort, tolerated by the Dutch authorities. The scale of the Catholic communities posed a multi-confessional challenge for the Dutch. This was overcome by a high level of official connivance, permitting the tacit creation of Catholic teaching institutions on a private basis, including some small colleges, and the organization of Catholic confraternities at the public universities. Similarly, the Calvinist ‘regents’ mostly closed their eyes to the stream of Catholic students towards foreign colleges in spite of their repeated interdiction by the States-General. This essay will look at four educational strategies adopted by Dutch Catholics to ensure their survival as a confessional community.
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Kenny, Neil. "Other Collectivities." In Born to Write. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852391.003.0005.

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Beyond the family, other collectivities also played a role in the production of written works that endured across generations. For literary and learned works, these other collectivities included: households (with their servants, secretaries, disciples, and collaborators in addition to family members); networks of clients, patrons, and friends; salons; courtly circles; institutions such as universities, humanist colleges, and printers’ workshops; religious communities ranging from monastic orders to Jesuits to Protestant churches. They had complex and varying relationships to families. Some overlapped with families or were supplementary extensions of them—especially households, governed by the family head. But some of these other collectivities were in competition with families for loyalty or offered an alternative to them. Moreover, literary and learned legacies could reach beyond the family to benefit broader communities.
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Hart, D. G. "Civic Uplift." In Benjamin Franklin. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198788997.003.0007.

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Chapter 6 addresses Franklin’s inherently sociable nature, which led him to join many organizations such as the Masons in Philadelphia. He founded the American Philosophical Society, and the Junto, out of which emerged the Library Company. These institutions were based on high-minded discussion of ideas and provisions for public health as well as ordinary efforts to improve Philadelphia’s physical conditions. The chapter outlines the founding of the College of Philadelphia, the Union Fire Company, and the Pennsylvania Hospital, as well as the improvement of sidewalks, installation of streetlights, and the creation of a private militia. It discusses Franklin’s commitment to life in Philadelphia—another connection to Protestantism which started as an urban faith and in much of its early development depended on institutions and churches located in cities.
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Coffman, Elesha J. "Building the World New." In Margaret Mead. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198834939.003.0006.

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When the United States dropped nuclear bombs on Hiroshima and Nagasaki, a world ended for Margaret Mead. Suddenly, the world’s problems seemed more massive and immediate than ever before in human history. Mead turned her prodigious energies to these problems by working with dozens of organizations, many of them international and interfaith. As Mead’s circle of friends, colleagues, collaborators, and students expanded, in keeping with the expansive vision of liberal Protestantism at the midpoint of the twentieth century, her family ties frayed. Only her relationship with her daughter survived to 1950. Her relationship with Christianity hit a rough patch, too. Publicly, she spoke harshly of American churches. When asked to articulate what she believed, she did not mention God. Privately, though, a stream of spirituality still flowed, feeding her moral sensibility and forming a legacy to pass on to Catherine.
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"schism and the undermining of church order. Anglican polemic against the intruders turned repeatedly to the accusation that by coming uninvited into parishes the itinerants brought schism to the heart of Christian society. The charge of schism did not simply imply the introduction of divisions into the church, it also embraced the concept of a valid ministry. It was no coinci-dence that most of the Anglican strictures against village preaching issued from high churchmen. For them, even in the days prior to the Oxford Movement, any departure from a strict respect for apostolic ordination rep-resented a fatal compromising of the church’s integrity. In a sermon delivered in 1792 in four of the Oxford churches, Edward Tatham, rector of Lincoln College, warned against the contemporary spate of ignorant and self-ordained teachers ‘who, under the appearance of religion, would disturb our happiness in this world by undermining the Church which is apostolical’ and who ‘instead of a Catholic faith uniformly professed, would introduce Heresies and Schisms’. Elaborating on this theme Richard Mant, rector of." In The Rise of the Laity in Evangelical Protestantism. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-67.

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