Relevant bibliographies by topics / Church historians, German

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

Academic literature on the topic 'Church historians, German'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Church historians, German"

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Aubert, Annette G. "Henry Boynton Smith and Church History in Nineteenth-Century America." Church History 85, no. 2 (May 27, 2016): 302–27. http://dx.doi.org/10.1017/s0009640716000019.

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Henry Boynton Smith (1815–1877) was one of the few nineteenth-century American scholars committed to disseminating German methods of ecclesiastical historiography to a country known for its anti-historical tendencies. However, modern scholars have generally overlooked his significant contributions in this area. Hence exploring his scholarly reception and specifically his History of the Church of Christ, in Chronological Tables will fill a niche in the historiography of church history.Philip Schaff (1819–1893), the renowned church historian and founder of the American Society of Church History, was one of the few contemporaries of Smith who understood that Smith's scholarship was on a par with that being produced in Germany. Schaff specifically praised Smith's chronological tables—evidence of Smith's German education among some of the best German historians of the period, including Leopold von Ranke and August Neander. This essay reviews Smith's History of the Church of Christ, in Chronological Tables in the context of the newly emerging scientific history and describes his contribution to nineteenth-century American scholarship. Smith is worthy of attention for establishing a central position for the history of doctrine and for promoting the field of church history and the use of chronological tables in nineteenth-century America.
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Brecht, Martin. "The Relationship Between Established Protestant Church and Free Church: Hermann Gundert and Britain." Studies in Church History. Subsidia 7 (1990): 135–51. http://dx.doi.org/10.1017/s014304590000137x.

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The present-day exchange of British and German research into church history can hardly be described as flourishing. Very seldom are historical topics from the other country ever investigated. This even applies to those areas where the paths of German and British church history have met. One notable exception is Professor Reginald Ward, who has not only striven to establish contacts with German church historians, but has also himself published a number of works on German church history. It is therefore only fitting to express appreciation of such amicable relations through the years by a study of German-British history. The scope for such a study embraces the fields of Pietism, Methodism, and the revival movement.
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Heschel, Susannah. "Nazifying Christian Theology: Walter Grundmann and the Institute for the Study and Eradication of Jewish Influence on German Church Life." Church History 63, no. 4 (December 1994): 587–605. http://dx.doi.org/10.2307/3167632.

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The Third Reich's Kirchenkampf (church struggle) is sometimes mistakenly understood as referring to the Protestant churches' resistance to National Socialism. In fact, the term refers to an internal dispute between members of the Bekennende Kirche [Confessing Church (hereafter BK)] and members of the Deutsche Christen [German Christians (hereafter DC)] over control of the Protestant church. While not all members of the BK opposed Hitler's policies, the movement called for an autonomy of the church from National Socialist legal measures, particularly the racial laws, motivated both by theological and political considerations. The DC, by contrast, sought to introduce National Socialist policies and ideology into the church, especially Nazi racial laws, and modify church doctrine in accord with National Socialist ideology. Yet the antisemitism at the heart of the DC has been either ignored or marginalized by most historians. Indeed, some historians have incorrectly suggested that the DC underwent a dissolution at the end of 1933, from which it never recovered, or have presented the DC as a political creation of National Socialism, ignoring its theological roots.
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Strom, Jonathan. "Problems and Promises of Pietism Research." Church History 71, no. 3 (September 2002): 536–54. http://dx.doi.org/10.1017/s0009640700130264.

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Since 1970, when Church History last published a review of Pietist scholarship, there have been significant contributions to almost all areas of the field. Research on Pietism—once the distinct province of German church historians—has become increasingly international as well as interdisciplinary in scope as Germanists, musicologists, social historians, and historians of Christianity explore the influence of this movement in Europe and the New World. The yearbookPietismus und Neuzeit, the magisterial four volume handbookGeschichte des Pietismus, and the first International Pietism Congress in 2001 all testify to the vitality of current scholarship in this field. As much recent scholarship makes clear, Pietist research can contribute significantly to how historians understand the development of Christianity in the last three hundred years.
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Lehmann, Hartmut. "‘Community’ and ‘Work’ as Concepts of Religious Thought in Eighteenth-Century Württemberg Pietism." Studies in Church History. Subsidia 7 (1990): 79–98. http://dx.doi.org/10.1017/s0143045900001344.

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Unlike English and American Puritanism, German Pietism has hardly ever been used as an example in works on religious sociology and general modern history. Max Weber, in his famous study on The Protestant Ethic and the Spirit of Capitalism, first published in 1904–5, pointed out that Pietism in Germany was, with regard to his thesis, in many ways similar to Puritanism in England and America. Yet those following the Weberian tradition and most of those studying religious sociology, or writing general modern history, rarely pay attention to German Pietism. This has meant that, first, most of the research on Pietism has been and is still being done by church historians. Accordingly, in works other than on church history, little can be found on Pietism. Second, until now there has been no thorough analysis or comprehensive description of the impact of Pietism on eighteenth- and nineteenth-century German society, culture, politics, or economics. Third, certain specific Pietist concepts, such as the concepts of ‘community’ and ‘work’, which possess a central position in modern sociology and were influential far beyond the ranks of the Pietists themselves, have not been investigated and thereby introduced into comparative studies.
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Cline, Catherine Ann. "British Historians and the Treaty of Versailles." Albion 20, no. 1 (1988): 43–58. http://dx.doi.org/10.2307/4049797.

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Students of inter-war foreign relations have long recognized the role played by the British public's disapproval of the Treaty of Versailles in the burgeoning of the appeasement policy of the 1930's. The peace settlement, once generally viewed as “stern but just,” came to be perceived by all political parties and by the public at large as unduly harsh and punitive in its treatment of Germany. Hitler's rearmament of the Fatherland, the remilitarization of the Rhineland, the Anschluss with Austria, and the occupation of the Sudetenland were all significant attacks on the Versailles system which most groups in Britain had come to consider unworthy of defense.The influences which brought the Treaty into disrepute were various. For one thing, the deterioration of Anglo-French relations tended to foster an increasingly sympathetic attitude towards Germany. Then, too, the problems of the British economy led to an awareness that the stability of Britain's former trading partner in Central Europe was essential to her own prosperity and to a corresponding desire to soften those features of the peace settlement which might be impeding German recovery. In addition, John Maynard Keynes' brilliant polemic, The Economic Consequences of the Peace (1919), not only made the case that the reparation clauses were unfair and impossible of fulfillment, but, with its withering portraits of the peacemakers, also tended to undermine respect for the Treaty as a whole. Finally, criticisms of various aspects of the peace settlement by elite groups ranging from bankers to bishops of the Church of England contributed heavily to the public's increasingly negative perception of the entire Treaty.
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Garratt, James. "Prophets Looking Backwards: German Romantic Historicism and the Representation of Renaissance Music." Journal of the Royal Musical Association 125, no. 2 (2000): 164–204. http://dx.doi.org/10.1093/jrma/125.2.164.

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AbstractCrucial to understanding the reception of Renaissance music in nineteenth-century Germany is an appreciation of the contradictory components of Romantic historicism. The tension between subjective and objective historicism is fundamental to the historiographical reception of Renaissance music, epitomizing the interdependency of historical representation and modern reform. Protestant authors seeking to reform church music elevated two distinct repertories — Renaissance Italian music and Lutheran compositions from the Reformation era — as ideal archetypes: these competing paradigms reflect significantly different historiographical and ideological trends. Early romantic commentators, such as Hoffmann and Thibaut, elevated Palestrina as a universal model, constructing a golden age of old Italian church music by analogy with earlier narratives in art history; later historians, such as Winterfeld and Spitta, condemned the subjectivity of earlier reformers, seeking instead to revivify the objective foundations of Protestant church music. Both approaches are united, however, by the use of deterministic modes of narrative emplotment.
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McNutt, James E. "A Very Damning Truth: Walter Grundmann, Adolf Schlatter, and Susannah Heschel’sThe Aryan Jesus." Harvard Theological Review 105, no. 3 (July 11, 2012): 280–301. http://dx.doi.org/10.1017/s0017816012000119.

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Over the past several decades historians have turned a critical eye to the complicity of the German churches in fostering poisonous societal attitudes towards Jews on the eve of the Holocaust.1Emerging from this research has been the disputed relationship between Christian anti-Judaism and the intense race-based anti-Semitism of the Nazi era. Separating the content and motivation of these two forms of disparagement has allowed Christians to remove themselves from the genocidal equation linked to radical, racist attacks on Jews.2Susannah Heschel’sThe Aryan Jesustackles this issue by examining the historical backdrop and explicit content of racially motivated attacks on Jews by German Protestants in the years preceding and during the Holocaust. Targeting the Eisenach Institute for the Study and Eradication of Jewish Influence on German Church Life together with the Institute’s leader, Walter Grundmann, her findings may well render obsolete any theoretical dichotomy between religious anti-Judaism and racial anti-Semitism.3
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Ermolaeva, M. A. "“Russian libraries in Germany” – The essays in history." Scientific and Technical Libraries 1, no. 1 (March 18, 2021): 159–64. http://dx.doi.org/10.33186/1027-3689-2021-1-159-164.

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Review of the collection of works prepared by Gottfried Kratz (Gottfried Kratz. Russische Biblioteken in Deutschland. – Berlin : Peter Lang, 2020. – 231 s. (Arbeiten und Bibliographen zum Buch – und Bibliothekswesen. 17).The book in German comprises the papers by German and Russian researchers on public, academic, military and church libraries in the mid-19th century and up to present. The reviewer focuses on the works matching the profile of the “Scientific and Technical Libraries” journal. The presented works are based on vast archival materials and expand the knowledge of Russian-German library relationships within the mentioned historical period. The researchers of Russian diaspora abroad, book and library historians will make the readership of the book.
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Kovács, Ábrahám. "British Evangelicals and German Pietists Promoting Revival through the Work of the Bible and Tract Societies in Hungary." Scottish Church History 49, no. 2 (October 2020): 100–122. http://dx.doi.org/10.3366/sch.2020.0031.

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This article demonstrates how British evangelicals, German pietists, and Hungarian Protestants sought to ‘educate’ the masses outside the educational framework of ecclesiastical and state structures within the Hungarian Kingdom in the nineteenth century. More specifically the study intends to offer a concise overview of the history of Protestants who spread the gospel through the distribution of affordable Bibles, New Testaments and Christian tracts. It shows how various denominations worked together and directs attention to their theological outlook which transcended ethnic boundaries. It is a well-known fact in mission and church history that such undertakings were carried out to stir revivalism. The study also throws light on the influential role the Scottish Mission, as well as Archduchess Maria Dorothea, played in stirring revivalism through the aforementioned means. The history of these endeavours, especially those of the British and Foreign Bible Society and Religious Tract Society, has not been treated adequately by intellectual historians, social historians or historians of religion and education. This account adds to scholarly understanding of the multi-ethnic and trans-denominational work of international Protestantism in Central Europe.
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Dissertations / Theses on the topic "Church historians, German"

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Baker, Renan. "A study of a late antique corpus of biographies (Historia Augusta)." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:4722d4da-5f09-4306-837f-45c6cf69ec21.

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This thesis provides a fresh investigation of a collection of Roman imperial biographies conventionally known as the 'Historia Augusta'. The thesis supports the authenticity of the texts included in this corpus, in particular the claims they make about their dates, authorship, and scope, through philological, literary, prosopographical, and historical arguments. It shows that this corpus of texts, if the main conclusions are accepted, potentially improves our understanding of the tetrarchic-Constantinian era. It also explores the wider implications for the historiography of the fourth century; the transmission and formation of multi-author corpora in antiquity and the middle ages. It also suggests that the canon of Latin imperial biographies be widened. The thesis has two parts. Part I explores the actual state of the corpus, its textual transmission, and relation to other texts. It shows that the ancient and medieval paratexts presented the corpus as a collection of imperial biographies. The paratexts are compatible with the authorial statements in the main text. It then explores the corpus' medieval transmission, and the interest medieval scholars had in such texts. This part suggests that the corpus’s current state explains well the inconsistencies found in it. Finally, it shows that words and phrases, once thought peculiar to the corpus and the holy grail of the forgery argument, are intertextual links to earlier texts. Part II explores chronological statements and historical episodes relevant to the Diocletianic-Constantinan period. It establishes the actual dates of each author, and suggests that the confusion found in these biographies is similar to that of other contemporaries. The few apostrophes are shown to be authentic, and the historical and prosopographical passages are shown to represent, and improve our understanding of, the zeitgeist and history of the period. The final conclusion weaves the various arguments together, and emphasises the authenticity and significance of the corpus' texts. It suggests separating the composition of the texts from the disinterested formation of the corpus as a whole, as part of a new hypothesis and further lines of enquiry.
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Books on the topic "Church historians, German"

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German radical Pietism. Lanham, Md: Scarecrow Press, 2007.

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Protestants in Communist East Germany: In the storm of the world. Burlington, VT: Ashgate Pub., 2010.

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Arnold, Denise. Situating the Andean Colonial Experience. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9781641894043.

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Re-situating Andean colonial history from the perspective of the local historians of ayllu Qaqachaka, in highland Bolivia, this book draws on regional oral history combined with local and public written archives. Rejecting the binary models in vogue in colonial and postcolonial studies (indigenous/non-indigenous, Andean/Western, conquered/conquering), it explores the complex intercalation of legal pluralism and local history in the negotiations around Spanish demands, resulting in the so-called "Andean pact." The Qaqachaka's point of reference is the preceding Inka occupation, so in fulfilling Spanish demands they seek cultural continuity with this recent past. Spanish colonial administration, applies its roots in Roman-Germanic and Islamic law to many practices in the newly-conquered territories. Two major cycles of ayllu tales trace local responses to these colonial demands, in the practices for establishing settlements, and the feeding and dressing of the Catholic saints inside the new church, with their forebears in the Inka mummies.
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Die Kaiserlich-Deutsche Botschaft in Istanbul. Frankfurt am Main: P. Lang, 1997.

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1960-, Luebke David Martin, ed. Conversion and the politics of religion in early modern Germany. New York: Berghahn Books, 2012.

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1962-, Brandl Ludwig, and Grund Claudia, eds. Tagebücher zur Restaurierung des Domes zu Eichstätt 1938-1945. Wiesbaden: Harrassowitz, 1999.

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Rhode, Arthur. Ostrowoer Erinnerungen. Ostrów Wielkopolski: Biblioteka Publiczna im. Stefana Rowińskiego, 2008.

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Family, church, and market: A Mennonite community in the Old and the New Worlds, 1850-1930. Urbana: University of Illinois Press, 1993.

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Loewen, Royden. Family, church, and market: A Mennonite community in the Old and the New Worlds, 1850-1930. Toronto: University of Toronto Press, 1993.

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Bynum, Caroline Walker. Wonderful blood: Theology and practice in late medieval northern Germany and beyond. Philadelphia, Pa: University of Pennsylvania Press, 2007.

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Book chapters on the topic "Church historians, German"

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Goossen, Benjamin W. "The Racial Church." In Chosen Nation. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691174280.003.0006.

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This chapter demonstrates how, although historians emphasizing popular consent for the Third Reich have accurately identified the fluidity of racial nationalism, they problematically assume a distinction between Nazism as ideology and Germans as people. Such approaches imply a relatively self-contained German national community, whose continuity was fundamentally interrupted by fascism's arrival. Yet, as demonstrated by some Mennonites' production of racial knowledge, it would be inaccurate to think of “ordinary Germans” as merely accommodating themselves to racial nationalism. Studies of Mennonite language, nomenclature, genealogy, and disease, for instance, popularized the notion of a racial church while also providing new means of articulating members' relationships to other confessions. As quintessential Aryans, Mennonites simultaneously became understood as “anti-Jews”—an idea denoting their confession as an Aryan version of Judaism as well as an antidote to Jewish degeneracy.
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van Santen, Rutger, Djan Khoe, and Bram Vermeer. "Engineering Society." In 2030. Oxford University Press, 2010. http://dx.doi.org/10.1093/oso/9780195377170.003.0033.

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A storm blew up in Berlin in 1989 not far from the spot where much of this book was written. It all began in a small way with people attending weekly services at the local church to pray for peace. When the communist East German regime used violence to break up a demonstration, the church became a refuge for hundreds, and later thousands, of people. The society in question had grown rigid. To express it in the language of complexity, the social network became so tautly stretched that any shock was readily propagated throughout the system. The police repeatedly beat up the churchgoers, but the multitude failed to respond in the expected way. Instead of kicking and punching, they prayed and sang. They didn’t display the anticipated logic of action and reaction, eventually causing the police to withdraw in confusion. The demonstrators created positive feedback, and as a result, the mass of people grew even bigger. “We were prepared for everything but not for candles,” a police commander later commented. The protests also confused the GDR’s inflexible leaders. At the peak of the protests, an East German minister declared that citizens would be permitted to travel to the West. The chaos that ensued was so great that historians are still trying to unravel the precise sequence of events. On the brink of a critical transition, old forces dissipate and unpredictable movements can occur. This is a typical example of a small movement that can lead to much greater things, as we have also seen in other complex systems. Tens of thousands of people laid siege to the Wall. Exactly who eventually decided to raise the barriers has been lost in the fog of history. It was most likely a low-ranking officer at a border crossing who was no longer able to cope with the mass of people. To ease the pressure, he allowed a few citizens through the barrier. The effect was to throw gasoline onto the fire or, to put it another way, to create positive feedback that tipped the situation into transition. Within minutes, the crowd could no longer be restrained.
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Rehm, Jörg. "The first concrete dome in Germany? A church building using modern techniques." In Building Knowledge, Constructing Histories, 175–81. CRC Press, 2018. http://dx.doi.org/10.1201/9780429506208-25.

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Golemon, Larry Abbott. "Reforming Church and Nation." In Clergy Education in America, 54–85. 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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Bauer, Stefan. "Church History, Censorship, and Confessionalization." In The Invention of Papal History, 146–206. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198807001.003.0005.

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This chapter begins by examining the interrelationship of history and theology. From the Reformation onwards, church history presented a challenge to each confession in its own right. Protestants re-invented the prevailing models of church history; Catholics responded by underlining the uninterrupted continuity of the apostolic traditions. The second section of the chapter concentrates on the genre of papal biography, reviewing the various contemporary authors who wrote on the subject. By editing and continuing the humanist Bartolomeo Platina’s standard papal biographies from the fifteenth century, Panvinio put himself in the position of being considered the most important authority on papal history. The censorship of historical works by Catholic theologians is then discussed by comparing the cases of other important authors including Carlo Sigonio. The chapter investigates the question of the extent to which Panvinio’s unpublished Church History (Historia ecclesiastica) was an expression of the confessionalization of historiography. There follows a discussion of the censorships of several of Panvinio’s works, including that of his history of papal elections carried out by the Spanish jurist Francisco Peña and the German Jesuit Jakob Gretser.
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Gross, Jan Tomasz. "Sąsiedzi: Historia zagłady żydowskiego miasteczka." In Polin: Studies in Polish Jewry Volume 16, 528–43. Liverpool University Press, 2003. http://dx.doi.org/10.3828/liverpool/9781874774730.003.0040.

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This chapter studies Jan Tomasz Gross's Neighbors: The Destruction of the Jewish Community in Jedwabne. The story that Gross recounts is well known by now. On July 10, 1941, two weeks after the Germans arrived, a pogrom took place in the small town of Jedwabne, near Białystok. But for a few who managed to run away and hide, all the town's Jews perished that day, at the hands of their Polish neighbours. Gross allowed a year to elapse between the publication of the Polish and English editions of his book, to give Poles a chance to debate the matter before the international spotlight fell on it. He was not disappointed: the appearance of Sąsiedzi in May of 2000 set off an unprecedented ‘affair’, which was still simmering more than two years later. Over the next two years, nearly a thousand articles appeared in the Polish press, many of them heatedly polemical; debate raged in public meetings and on the Internet, and there was extensive coverage in the electronic media. An official investigation was launched, and the highest authorities of Church and State became involved. The Jedwabne affair has represented really the first mass public airing of Polish-Jewish issues since the Holocaust.
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Lamberti, Marjorie. "Confessional Particularism in Prussian Society and the Making of the School Law." In State, Society, and the Elementary School in Imperial Germany. Oxford University Press, 1989. http://dx.doi.org/10.1093/oso/9780195056112.003.0010.

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More than half a century passed before the promise of a school law contained in the Prussian constitution of 1850 was fulfilled. The dissatisfaction of the Catholic bishops with Adalbert von Ladenberg’s draft of a school law in 1850 and the unhappy fate of Heinrich von Mühler’s school bills of 1868 and 1869 revealed the deep division of opinion within Prussian society on the school question and the conflicting interpretations that state officials, church leaders, and the liberal parties gave to those articles in the constitution that provided the fundamental principles for a school law. The experience of the Kulturkampf engendered in the Catholics an enduring distrust of the school administration, and in the following years a school law was always one of the prime concessions that the Center party sought as a quid pro quo for their support of government bills in the Reichstag. Catholic politicians looked to a school law to provide a secure foundation for a confessional public school system and solid protection for the rights of the church and confessional minorities in school districts. The possibilities of winning such a concession were enhanced after 1890 when the massive electoral vote of the Social Democrats increased the strategic value of the Center party’s seats in the Reichstag, which now held the balance between the Left and the Right. Assuming that this pivotal position gave the Center party more political power than it actually had, historians have generally seen the School Law of July 28, 1906 as a reactionary, Clerical measure, which was introduced by the government as a concession to the Center party and passed by a coalition of parties strongly motivated by antisocialism.1 An examination of the making of the school law from 1890 to 1906 produces a more detailed and complete picture of what happened and a more profound view of the society of imperial Germany. No progress was made in putting the school system on a modern legal foundation during the 1880s because of Bismarck’s political objections to the reform of school maintenance.
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Keller, Morton, and Phyllis Keller. "“Lesser Breeds”." In Making Harvard Modern. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195144574.003.0008.

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When Conant became president, Harvard College students were male, almost all white, primarily Unitarian, Congregationalist, or Episcopalian in religion, predominantly from New England. Brahmin Harvard sought to restrict the number of Jewish students and faculty; indeed, that issue often was the outlet for opposition to the effort to make Harvard a more meritocratic university. Even more pervasive was the desire to shield Harvard men and Radcliffe women from the perils of coeducation. Catholics were scant, but for different reasons: hostility to godless Harvard in Catholic churches and schools kept their numbers small during the 1920s and 1930s. As for African Americans, there were so few that it was safe to accept (if not to welcome) them—if they met academic standards for admission and had the money to pay for their education. Under Eliot’s benign lead, turn-of-the-century Harvard was more receptive to Jewish students than were other Eastern universities. Undergraduates from well-off German-Jewish families combined with a growing number of commuters from the Boston area to become a substantial presence. By the early 1920s, an estimated 20 to 25 percent of the undergraduate student body was Jewish. This was cause for concern by alumni, faculty, and not least President Lowell. In 1922 he proposed a formal Jewish quota of 12 percent. This was the limiting device traditionally used in European universities, now much in the American public mind because of the movement for quota-based immigration restriction laws. Harvard historian Samuel Eliot Morison, looking back on the controversy fifty years later, ascribed the emotional strength of the Jewish reaction to the fact that Lowell’s 12 percent quota was the same as the numerus clausus of the Russian imperial universities. Lowell’s biography, published in 1948, rather laboriously tried to exonerate him: “the poor, hard-working student, native-born or immigrant, Gentile or Jew, white or black, never had a warmer friend, although many excellent persons criticized at times his way of showing friendship.” But it is clear that Lowell shared in full measure the prejudices of his caste. Jews, he thought, lowered the moral tone of the College.
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Knoblauch, Hubert, and Sabine Petschke. "Vision and Video. Marian Apparition, Spirituality and Popular Religion." In Traces of the Virgin Mary in Post-Communist Europe, 204–33. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.204-233.

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The chapter demonstrates that spirituality and popular religiosity are built into the Marian apparitions, thus turning them into a contemporary ‘modern’ phenomenon. The study refers to a series of apparitions which happened during 1999 in Marpingen, a German village close to the Western border with France. This village was the setting for a series of Marian apparitions back in the 19th century. These earlier apparitions have recently been subjected to a very thorough study by British historian David Blackbourn (1993). Whereas Blackbourn based his analysis on written documents mostly stored in archives, the authors had not only access to written documents, newspapers and books, but also the exceptional chance to collect video-tape records from the event, and they could also rely on audio-taped statements by the seers. These data, supported by ethnographic field data, are subject to a fine-grained video-analysis provided in the chapter. In Marpingen, it was Marion who began to have visions on May 17 and 20 near the chapel (built by the above-mentioned association) where the earlier apparitions had happened. Thereafter, the three women together had various apparitions near the chapel, mostly in the company of an increasing number of pilgrims. The sixth apparitions on June 13, 1999, was already witnessed by about 4,000 visitors, and on the ninth day of the apparitions, on July 18, 12,000 visitors turned up. The final apparitions were said to be at- tended by 30,000. As a hundred years before, the incident not only attracted masses, there was also some turmoil accompanying the apparitions: television stations turned up and reported critical- ly on the event, the Church prohibited any proclamation by the seers, the seers were threatened and, finally, the village administration and the chapel association got into a conflict. The authors pointed out that when talking about the apparition, we must be aware of the fact that this notion refers not only to a subjective experience by the seers. In order to become an apparition, it needs to be communicated. The communication of the apparition does not only draw on the verbalisation by which the apparition is being reported, i.e. reconstructed. In addition, the apparition is also being performed by the body of the seers who form part of the setting which includes the visitors in relation to the seers and the spatial constellations of other objects. Thus, the authors interpret apparition as a communicative performance of religious action. However, the verbalisation of the cited vision is not, as in other cases, reconstructed after the vision. On the contrary, the seer (Marion) talks into a dictograph which is held by another visionary – Judith – while having the vision. In this way, the apparition is turned into a live report. It may be no accident that this kind of live report is not directly addressed to the live audience. Rather, it is recorded so to be accessible to a larger media audience via audio tapes, transcripts of the visions and a number of books based on these reports. According to Auslander (1999: 39ff.), it is the ‘techno- logical and aesthetic contamination of live performance’. The authors noted that the media are not only added to the event but are imparted in the event to such a degree that they transform it into something different. Thus, the use of the dictograph results in a format of the ‘live report’ on the inner visions. The microphone allows coordinating the actions of the seers with those of the crowd – a phenomenon that was virtually impossible at earlier apparitions. According to the authors, the Marian movement is not only a static remnant of earlier periods but also a form of modern expression against rationality and secularism. The Marian apparition in question, according to the authors, is an example for the modernity of this form of religion by exhibiting the essential features of popular religion. It is not that religion has changed its contents: it is still the realm of the transcendent as the subject matter of religion. However, this subject matter is not an element of cognitive or moral belief; it is something to be experienced subjectively, the reasserting subject being the major instance and locus of religiosity. This way, the analysis of Marian apparitions is a case for the thesis of the modernity of religion and a case that demonstrates what is modern about religion.
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"{96} Leipzig University, where his friends the art historians Alfred Doren and Walter Gotz were working, in March 1917. But this project came, to nothing for two reasons: Doren and Gotz had to join up and in the winter of 1917 lec­ tures had to be cancelled due to the acute fuel shortage. Warburg, who had started researching the topic, contacted Professor Franz Boll, the distin-guised academic and author of books on belief in the stars, and requested information on constellations and dates of eclipses of the sun as he was trying to provide the evidence for his theory that illustrations accompanying the signs of the zodiac went back to a family of twelve gods in Western Asia.10 Warburg wanted to show an instance of survival of classical astrology among Luther’s contemporaries which went so far as to change Luther’s date of birth from 10th November 1483 to 22nd October 1484— an example of ret­ rospective prophecy and the power of belief in stars. After his lecture in Leipzig was cancelled, Warburg decided to present his research in Hamburg and his many letters to friends and colleagues give us an insight into his working method, his ideas, concerns, convictions. Through the correspondence in preparation for his lecture, we know whom he contacted and trusted. Thus, a study of these letters, which furnishes us with the background to and genesis of the wartime lectures in Hamburg and Berlin, also contributes to an understanding of Warburg’s book on Luther published three years later. We first read of Warburg’s research into the topic when he thanked Carl F. Meinhof of the Kolonialinstitut in Hamburg for his observation, that Luther’s beliefs should be positioned halfway between practical magic and abstract symbolism.11 Warburg announced to Boll that he has found “some­ thing interesting” in connection with his Luther research;12 and with Hermann Joachim of the Hamburg State Archive, to whom he wrote that he used the word “ Reformation” in a context wider than just the Lutheran movement, because he understood by that word a transformation having originated from both Christian and non-Christian churches.13 In a letter to Ernst Schwedeler-Meyer, his friend from student days in Strasbourg and director of the Arts and Crafts Museum in Liberec (Reichenberg), Warburg explained that he was researching the relationship between Lutherism and classical cosmological beliefs,14 and he approached Paul Flemming in Pforta with detailed questions on Johann Lichtenberger, Melanchthon and Luther, and the relationship between German Reformation theology and supersti-." In Art History as Cultural History, 106–12. Routledge, 2014. http://dx.doi.org/10.4324/9781315078571-21.

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