Books: 'Church German Society'

1

1871-1947, Hinke William John, ed. The Reformed Church in Pennsylvania: Part IX of a narrative and critical history, prepared at the request of the Pennsylvania-German Society. [s.n.], 1990.

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2

Küsel, Udo S. Africa calling: A cultural-history of the Hermannsburg Mission and its descendants in South Africa. African Heritage Consultants, 2017.

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3

Hageness, MariLee Beatty. Deaths from the papers of Rev. John William Runckle, First German Evangelical Reformed Church: Frederick County, Maryland, Maryland Historical Society. M.B. Hageness, 1994.

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4

Religion, political culture, and the emergence of early modern society: Essays in German and Dutch history. E.J. Brill, 1992.

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5

Puhl, Stephan. Georg M. Stenz, SVD (1869-1928): Chinamissionar im Kaiserreich und in der Republik. Steyler, 1994.

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6

"Heaven's Garden" in Ohio: A history of the Himmelgarten Convent, a Mission Center of the Society of the Precious Blood, 1851-1901, St. Henry, Ohio, Mercer County. The author, 2001.

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7

Dierking, Uta. Fotos der Hermannsburger Mission aus Athiopien im Archiv des ELM 1927-1958. Institut für Afrikanistik, Universität Leipzig, 2005.

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8

Anna, Madsen, and Schwarz Hans 1939-, eds. Die Bedeutung der Theologie für die Gesellschaft: Festschrift für Hans Schwarz zum 65. Geburtstag = The significance of theology for society : Festschrift for Hans Schwarz on the occasion of his 65th birthday. Peter Lang, 2004.

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9

Mentalität und Literatur: Zum Zusammenhang von bürgerlichen Weltbildern und christlicher Erziehungsliteratur im 19. Jahrhundert am Beispiel der Wuppertaler Traktate. Rheinland-Verlag, 1993.

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10

Jobst, Reller, ed. Frauen und Zeiten: Frauen in der Hermannsburger Mission und ihren Partnerkirchen im 20. Jahrhundert. Lit, 2014.

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11

Church and state in Western society: Established church, cooperation, and separation. Ashgate, 2011.

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12

F, Mundt William. Sinners directed to the Saviour: The Religious Tract Society movement in Germany (1811-1848). Boekencentrum, 1996.

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13

The Reformation and rural society: The parishes of Brandenburg-Ansbach-Kulmbach, 1528-1603. Cambridge University Press, 1996.

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14

Raumdialoge: Gegenwartskunst und Kirchenarchitektur : Kunst pro St. Petri "vertreibt den Teufel der Bequemlichkeit". Weiland, 1993.

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15

The environmental dialogue in the GDR: Literature, church, party, and interest groups in their socio-political context : a research concept and case study. University Press of America, 1987.

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16

United States. Congress. Commission on Security and Cooperation in Europe. Implementation of the Helsinki accords: Hearing before the Commission on Security and Cooperation in Europe, One Hundredth [sic] First Congress, first session : a changing Soviet society, May 17, 1989. U.S. G.P.O., 1989.

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17

Shaw, Robert L. J. The Celestine Monks of France, c. 1350-1450. Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986787.

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The Celestine monks of France represent one of the least studied monastic reform movements of the late Middle Ages, and yet also one of the most culturally impactful. Their order - an austere Italian Benedictine reform of the late thirteenth century, which came be known after the papal name of their founder, Celestine V (St Peter of Murrone) - arrived in France in 1300. After a period of marginal growth, they flourished in the region from the mid-fourteenth century, founding thirteen new houses over the next hundred years, taking their total to seventeen by 1450. Not only did the French Celestines expand, they gained a distinctive character that separated them from their Italian brothers. More urban, better connected with both aristocratic and bourgeois society, and yet still rigorous and reformist, they characterised themselves as the 'Observant' wing of their order, having gained self-government for their provincial congregation in 1380 following the arrival of the Great Western Schism (1378-1417). But, as Robert L.J. Shaw argues, their importance runs beyond monastic reform: the late medieval French Celestines are a mirror of the political, intellectual, and Christian reform culture of their age. Within a France torn by war and a Church divided by schism, the French Celestines represented hope for renewal, influencing royal presentation, lay religion, and some of the leading French intellectuals of the period, including Jean Gerson.

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18

1947-, Scholz Frithard, Zinn Gerhard, and Hein Martin, eds. Rechenschaft der Hoffnung: Gesammelte Beiträge zur öffentlichen Verantwortung der Kirche. Elwert, 1993.

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19

The origins of the federal theology in sixteenth-century Reformation thought. Clarendon Press, 1990.

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20

Welker, Michael, Nico Koopman, and Koos Vorster, eds. Church and Civil Society - German and South African perspectives. SUN MeDIA, 2017. http://dx.doi.org/10.18820/9781928355137.

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21

The Amana Church hymnal. [publisher not identified], 1992.

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22

Brunner, Raymond J. That Ingenious Business: Pennsylvania German Organ Builders (Publications of the Pennsylvania German Society ; V. 24). Pennsylvania German Society, 1991.

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23

(Editor), Adolf M. Birke, and Kurt Kluxen (Editor), eds. Church, State and Society in the 19th Century: Anglo-German Comparison (Prince Albert Studies). K G Saur Verlag, 1988.

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24

Kloes, Andrew. The German Awakening. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190936860.001.0001.

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Historians of modern German culture and church history refer to “the Awakening movement” (die Erweckungsbewegung) to describe a period in the history of German Protestantism between the end of the Napoleonic Wars in 1815 and the Revolution of 1848. The Awakening was the last major nationwide Protestant reform and revival movement to occur in Germany. This book analyzes numerous primary sources from the era of the Awakening and synthesizes the current state of German scholarship for an English-speaking audience. It examines the Awakening as a product of the larger social changes that were reshaping German society during the early decades of the nineteenth century. Theologically, awakened Protestants were traditionalists. They affirmed religious doctrines that orthodox Protestants had professed since the confessional statements of the Reformation era. Awakened Protestants rejected the changes that Enlightenment thought had introduced into Protestant theology and preaching since the mid-eighteenth century. However, awakened Protestants were also themselves distinctly modern. Their efforts to spread their religious beliefs were successful because of the new political freedoms and economic opportunities that the Enlightenment had introduced. These social conditions gave German Protestants new means and abilities to pursue their religious goals. Awakened Protestants were leaders in the German churches and in the universities. They used their influence to found many voluntary organizations for evangelism, in Germany and abroad. They also established many institutions to ameliorate the living conditions of those in poverty. Adapting Protestantism to modern society in these ways was the most original and innovative aspect of the Awakening movement.

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25

Chandler, Andrew. Brethren in Adversity: Bishop George Bell, the Church of England and the Crisis of German Protestantism (Church of England Record Society). Boydell Press, 1997.

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26

Horse-and-Buggy Mennonites: Hoofbeats of Humility in a Postmodern World (Publications of the Pennsylvania German Society: Pennsylvania German History and Culture Series). Pennsylvania State University Press, 2006.

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27

Lease, Gary. "Odd Fellows" in the Politics of Religion: Modernism, National Socialism, and German Judaism (Religion and Society). Mouton de Gruyter, 1994.

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28

Yoder, Don. Pennsylvania German Church Records Births, Baptisms, Marriages, Burials, Etc. From the Pennsylvania German Society Proceedings and Addresses. With an introduction by Don Yoder. 3 vols. Genealogical Publishing Company, 2001.

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29

Tichenor, Kimba Allie. Religious Crisis and Civic Transformation: How Conflicts over Gender and Sexuality Changed the West German Catholic Church. Brandeis University Press, 2016.

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30

Tichenor, Kimba Allie. Religious Crisis and Civic Transformation: How Conflicts over Gender and Sexuality Changed the West German Catholic Church. Brandeis University Press, 2016.

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31

Religious Crisis and Civic Transformation: How Conflicts over Gender and Sexuality Changed the West German Catholic Church. Brandeis University Press, 2016.

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32

Concerned for the unreached: Life and work of Louis Harms founder of the Hermannsburg Mission. Mekane Yesus Seminary, 1999.

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33

Ruff, Mark Edward, and Thomas Großbölting, eds. Germany and the Confessional Divide: Religious Tensions and Political Culture, 1871-1989. Berghahn Books, 2021. http://dx.doi.org/10.3167/9781800730878.

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From German unification in 1871 through the early 1960s, confessional tensions between Catholics and Protestants were a source of deep division in German society. Engaging this period of historic strife, Germany and the Confessional Divide focuses on three traumatic episodes: the Kulturkampf waged against the Catholic Church in the 1870s, the collapse of the Hohenzollern monarchy and state-supported Protestantism after World War I, and the Nazi persecution of the churches. It argues that memories of these traumatic experiences regularly reignited confessional tensions. Only as German society became increasingly secular did these memories fade and tensions ease.

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34

Ziemann, Benjamin. Religion and the Search For Meaning, 1945–1990. Edited by Helmut Walser Smith. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199237395.013.0030.

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This article encapsulates some of the problems that rampaged Germany apart from politics. The ongoing relevance of religion in the search for meaning in postwar Germany, amidst growing discontent with the churches as organized bodies and their professional representatives; the ways in which their lack of resistance against the anti-Jewish policies of the Nazi regime haunted the Christian churches after 1945. Amidst the rubble of the society of the immediate postwar period, bishops, priests, and theologians of both Christian churches agreed that a rebuilding of the moral and political order could only succeed through a reaffirmation of Christian values. Rebuilding the moral compass and the international authority of the Germans would, hence, require a rechristianization of society. Statistics showing that people rejoined the churches in droves seemed to support these claims for a rechristianization of German society. This article analyses the culmination of religions within the German society post Second World War.

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35

The German colony and Lutheran Church in Maine: An address delivered before the Historical Society of the Lutheran Church, at its meeting in Washington, D.C., May 14th, 1869. J.E. Wible, 1985.

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36

Schmoeckel, Mathias. Holy Roman Empire of the German Nation. Edited by Heikki Pihlajamäki, Markus D. Dubber, and Mark Godfrey. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198785521.013.18.

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‘The Holy Roman Empire of the German Nation’ cannot easily be explained in the terms of modern states. Deriving its authority from ancient history, it still upheld the aspiration to represent Christian society in secular affairs. Modern notions can hardly describe the structure and the ambition of the empire. The official denomination refers to essential features, which are used here as the fundamental descriptions. Like the four ‘notae’ of the Church in the tradition of the Nicaean creed, these terms may give access to an understanding of the mission and principle errands of the empire. The ‘empire’, therefore, assumes superiority over all other territories. It is ‘holy’ because it protects the one and only Church and ‘Roman’ due to its origin and its aspirations. Furthermore, ‘German nation’ indicates the slow integration into the system of European states.

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37

Smith, William 1727-1803, and American Philosophical Society. Eulogium on Benjamin Franklin, L. L. D. , President of the American Philosophical Society ...: Delivered March 1, 1791, in the German Lutheran Church of the City of Philadelphia, Before the American Philosophical Society, and Agreeably to Their Appointment. Creative Media Partners, LLC, 2021.

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38

German (Good News) Bible. Bible Society (The British and Foreign Bible Socie, 1996.

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39

Thoughts are free: A Quaker youth group in Nazi Germany. Pendle Hill Publications, 1985.

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40

Beck, Hermann. Before the Holocaust. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865076.001.0001.

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Abstract This book revises standard assumptions among historians of Nazi Germany that physical violence against Jews slowly accelerated from 1933 onwards, with a first high point in November 1938 (“Kristallnacht”), and then further escalating to deportations and the mass murder of the Holocaust. Based on documentary evidence from about twenty German archives, the present work shows that there were many hundreds, possibly thousands, of violent attacks on Jews in Germany ranging from brutal assaults, abductions, and expulsions to murder. The work examines in detail the reaction of those German institutions and elites that were still in a position to react and protest in the spring of 1933. It makes two essentially new contributions to the literature on the history of the Third Reich: (1) a detailed examination of the antisemitic violence—from boycotts, violent attacks, robbery, extortion, abductions, and humiliating “pillory marches” to grievous bodily harm and murder—which has hitherto not been adequately recognized; (2) an analysis of the reactions of those institutions that still had the capacity to protest against Nazi attacks and legislative measures—the Protestant Church, the Catholic Church, the bureaucracies, and Hitler’s conservative coalition partner, the DNVP—and the mindset of the elites who led them, to determine their various responses to flagrant antisemitic abuses. Individual protests against violent attacks, the April boycott, and Nazi legislative measures were already hazardous in March and April 1933, but established institutions in the German State and society were still able to voice their concerns and raise objections. By doing so, they might have stopped or at least postponed a radicalization that eventually led to the pogrom of 1938 and the Holocaust.

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41

The Power Beyond (Studies on African History). Lit Verlag, 2002.

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42

Nails in the Wall: Catholic Nuns in Reformation Germany (Women in Culture and Society Series). University Of Chicago Press, 2005.

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43

Brodie, Thomas. German Catholicism at War, 1939-1945. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827023.001.0001.

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This book is a study of German Catholics’ mentalities and experiences during the Second World War. Taking the German Home Front, and most specifically, the Rhineland and Westphalia, as its core focus, the book explores Catholics’ responses to developments in the war, their complex and shifting relationships with the Nazi regime, and religious practices. Drawing on a wide range of source materials stretching from personal diaries to pastoral letters and Gestapo reports, this study explores the attitudes of laypeople, lower clergymen and the episcopate alike, and enriches our understandings of the roles played by religious belief and community in wartime German society. Individual chapters analyse how German Catholics responded to the outbreak of war, Bishop Galen’s protests against ‘euthanasia’ in summer 1941, and the turning tide of war during the years 1942-44. Thematic chapters explore the social and cultural histories of religious practice on the German Home Front, and a final section addresses the German Church’s transition from war to peace in 1945.

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44

Dixon, C. Scott. Reformation and Rural Society: The Parishes of Brandenburg-Ansbach-Kulmbach, 1528-1603. Cambridge University Press, 2009.

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45

Dixon, C. Scott. Reformation and Rural Society: The Parishes of Brandenburg-Ansbach-Kulmbach, 1528-1603. Cambridge University Press, 2011.

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46

Patterson, W. B. Writing History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198793700.003.0006.

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During the Renaissance and Reformation historical writing underwent dramatic changes in Europe and England. The recovery of many of the texts of classical antiquity that began in Italy in the fourteenth and fifteenth centuries became a focus for university scholars and literary circles. The German scholar Martin Luther, who protested against papal indulgences in 1517, provided the foundation for a radically different approach to the scriptures and to the study of the past. A school of historians led by Matthias Flacius Illyricus produced a series of volumes that showed that the Church had changed significantly over time in its teaching and practices. In England the Elizabethan Society of Antiquaries sought to avoid legends, distortions, and ideological assumptions and find a new approach to the investigation of the past. William Camden, a member of the society, helped to provide a new kind of history, one that significantly influenced Fuller.

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47

Andreyev, Catherine. The Great Patriotic War, 1941–1945. Edited by Simon Dixon. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199236701.013.027.

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After a long period of scholarly neglect, owing partly to political reasons, the Second World War is now being studied as an integral part of the history of the Soviet Union. This chapter considers the war’s far reaching effects on state and society, taking a multi-faceted, comparative view. Beginning with German and Soviet war aims, the chapter goes on to highlight recent historiography, which has revealed much about the experience of the individual Soviet soldier and has emphasized that by concentrating on military set-pieces, such as the battle of Stalingrad, we risk distorting our understanding of the war. Also discussed are controversial subjects such as collaboration and partisan warfare, and the impact of the war on the Russian Orthodox Church and on Russian national identity.

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48

Religion and industrial society: The Protestant Social Congress in Wilhelmine Germany. American Philosophical Society, 1986.

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49

Ringshausen, Gerhard, and Andrew Chandler, eds. The George Bell-Alphons Koechlin Correspondence. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350047020.

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George Bell was one of the most significant British church leaders of the mid-20th century and in many ways he came to define the involvement of British church people with the issues which arose from the Third Reich. The George Bell-Alphons Koechlin Correspondence, 1933-54 presents the extensive correspondence between Bell and a leading Swiss pastor and President of the Basel Church Council, Alphons Koechlin. The letters of Bell and Koechlin make an important contribution to our understanding of ways in which the unfolding history of the Hitler regime was interpreted in an international context from its earliest months in 1933 to its final destruction in 1945. In presenting the letters, this book captures a sustained meeting of European minds, thinking together in the midst of a crisis that was altering the conventional perimeters of politics and religion, and by degrees changing the life of the whole European continent - and drawing British politics into its vortex. This volume provides for the first time all the letters exchanged between Bell and Koechlin in their original English, with full scholarly apparatus and connected material. It contributes valuably to the historiography of the Third Reich and develops our understanding of Nazism not simply as an episode in German history, but as a fundamental crisis in international politics, religion and society.

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50

Dixon, C. Scott. The Reformation and Rural Society: The Parishes of Brandenburg-Ansbach-Kulmbach, 15281603 (Cambridge Studies in Early Modern History). Cambridge University Press, 2002.

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Books on the topic 'Church German Society'

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